Category: TLS Chapter 1

Episode 74 – The Union of Compassion and Wisdom

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>> “The minds of Buddhas, Bodhisattvas and all sentient beings in the world are the same, compassionate and wise. At the assembly on Vulture Peak, all were nourished by the benefits of Dharma and entered the Samadhi of Infinite Meanings together.”

>> After the Buddha had finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings, His body and mind unmoving. At that time there fell from the heavens. Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers, which were scattered upon the Buddha and the entire assembly. All Buddha-worlds experienced six kinds of shaking.

>> So, “The minds of Buddhas, Bodhisattvas, and all sentient beings in the world are the same, both compassionate and wise. At the assembly on Vulture Peak, all were nourished by the benefits of the Dharma and entered the Samadhi of Infinite Meanings.”

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“The minds of Buddhas, Bodhisattvas and all sentient beings in the world are the same, compassionate and wise. At the assembly on Vulture Peak, all were nourished by the benefits of Dharma and entered the Samadhi of Infinite Meanings together.”

This tells all of us that the minds of Buddhas, Bodhisattvas and all sentient beings in this world are actually the same. I often tell you all that in His compassion and wisdom, the Buddha perceives that the hearts of all sentient beings have the same great compassion as His. This is the Buddha’s compassion and wisdom. He has great respect toward sentient beings. So, none of us should underestimate ourselves.

Actually, we intrinsically have a mind and a wisdom equal to the Buddha’s. It is just a shame that for a long time, we have remained in the Six Realms. Or perhaps we have been influenced by the habitual tendencies of other people as we interacted with them. Therefore, our Buddha-mind and wisdom have lost their clarity. Now we can see the Buddha by hearing the Dharma.

“It is rare to be born human and rare to hear the Buddha-Dharma.” We have been born human, and hearing the Buddha-Dharma is the same as seeing the Buddha’s manifestation. Because the Dharma-body is eternal, we see the Buddha by hearing His Dharma. When we often hear the Dharma the Buddha taught, when we hear His wisdom, it is as if the Buddha is with us. When we hear the Dharma, we must feel respectful. Since we feel a sense of respect, we must make great aspirations to engage in spiritual practice and make great vows to follow the Bodhisattva-path. This is the Buddha-mind, the Bodhisattva-mind.

Earlier I mentioned that at the Vulture Peak assembly, besides monastics, there were also Bodhisattvas and the eight classes of Dharma-protectors. Actually, the minds of all sentient beings were drawn together, not just heavenly beings, humans and the eight classes of Dharma-protectors. Everyone was replete with compassion and wisdom. Thus they “had the same mind, both compassionate and wise”; this signified their return to their Buddha-mind. Everyone intrinsically has Buddha-nature; everyone is equal. As this was happening, the Buddha was ready to begin expounding the Bodhisattva-path.

During the previous 42 years, the Buddha taught according to capabilities and based on the time, place and circumstance. The minds of sentient beings are unyielding and difficult to tame. To train sentient beings, the Buddha had to teach according to each capability, place and affinity. At the Vulture Peak assembly, those who accepted and were influenced by the Buddha-Dharma, individually or as a group, began to turn from the Small to the Great Vehicle. They were of one mind, which was to seek the Dharma. In this Dharma-assembly, “all were nourished by the benefits of the Dharma.” Everyone listening received this Dharma and attained benefits. We hear [the Dharma] and we happily comprehend it; thus we receive the benefits of the Dharma and “enter the Samadhi of. Infinite Meanings together.”

After the Buddha expounded the Sutra [of Infinite Meanings], He entered the Samadhi of Infinite Meanings. Since everyone was learning from the Buddha, upon seeing Him enter Samadhi, they dared not let their bodies or minds waver. They continued to sit in meditation. Everyone sat still in that place. This described the state of that assembly. So, this verse of the Lotus Sutra describes the moment everyone sat down and stilled their bodies and minds. A rain of Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and. Mahamanjusaka flowers fell from the heavens and rained upon the Buddha at that moment. And as that happened, “all Buddha-worlds experienced six kinds of shaking.” When everyone’s state of mind was very tranquil, the sky rained flowers and the earth quaked. Under those circumstances, everyone’s mindset varied.

After the Buddha had finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings, His body and mind unmoving. At that time there fell from the heavens. Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers, which were scattered upon the Buddha and the entire assembly. All Buddha-worlds experienced six kinds of shaking.

Flowers rained down from the heavens. Perhaps at that time, during the assembly, a gust of wind caused flowers and leaves to fall from trees, and this was a poetic description of it. Perhaps at that time, there was a moment when the earth shook. When the earth quakes, people are frightened. But we can [accept it]. Do you recall that sometimes, after we have sat down for our morning recitation, there are sudden small earthquakes? Do we all quickly run out? No. We have encountered this before. So when the earth quakes, our minds tremble for just a moment. To say that we are not scared is not true, but we accept this condition because we have all experienced it.

In that moment, everyone was quiet and still, and the Buddha had also entered Samadhi. Under those conditions, if there was suddenly an earthquake, we could accept it. Do you remember Typhoon Morakot? It brought much damage to the south [of Taiwan]. There were landslides and great floods. Many homes were destroyed and many lives were harmed. During that time, boundless compassion awakened in many people. Do you remember? Tzu Chi volunteers from northern and central Taiwan all went south to provide relief. Aside from mobilizing people to donate material goods out of kindness, they mobilized people to help clean up and to provide free medical care.

At that time Tzu Chi offices, present in 52 countries around the world, awakened people’s compassion, wisdom and love. Those far away could not return to lend a hand, but they fundraised in their local areas. To the people of the countries they emigrated to, they held out donation boxes and bowed to them to call for their support. They said, “Everyone please, show your love and blessing. In Taiwan, Typhoon Morakot damaged the southern and central mountain areas. Many people suffered from calamities. We hope that everyone can show some love.”

Recall at that time, these volunteers lived far away in entirely different countries. When I saw a video they sent back, I saw images of people wearing thick clothing and holding up donation boxes in the frost and snow. They bowed deeply and asked people to share their love and blessing. It was very touching. There were also images of other places where people stood under the blazing sun with their donation boxes. They were covered in sweat and their clothing were drenched. Nonetheless, they continued fundraising to ask people to give their love and blessings. Aren’t they demonstrating a heart of boundless compassion? They can humble themselves; doesn’t that show wisdom?

Wisdom leads everyone to heighten their vigilance. Even though Taiwan seems far away from them, they still all live on the same planet. Earth-shattering disasters need to bring about world-changing realizations. [So we ask] everyone to demonstrate their love and sincerity in the hopes that humankind can bring this love and sincerity together to create enough blessings to mitigate the disasters of this world. This is also another way to teach in response to people’s needs. More importantly, this shows everyone that both compassion and wisdom are two parts of one whole.

This was particularly true of those Tzu Chi volunteers in Taiwan. After the great flood of Typhoon Morakot, they mobilized to help homeless disaster survivors. They physically went to the disaster area. Whether they were from northern or central Taiwan, everyone came together to help with the clean up over seven or eight days. People volunteered for over 150,000 shifts in the disaster area. They made no distinctions of status; regardless of their professions or industries, they all came together.

On the highway, there was a long procession of trucks and machinery with [Tzu Chi] flags. This procession was long and orderly. This string of cars and trucks headed south toward the disaster area. There were disasters in the mountains and flooding and mud in low-lying ground. How were they going to help those people return to a normal life? They cleared the mud and quickly cleaned the houses so people could return to their normal lives.

Next, how could they help those in the mountains whose homes were destroyed by landslides? How could they provide a safe place to live for those whose homes were destroyed? How could they help them settle their minds, bodies and lives? By helping to rapidly construct [new homes]. So, we quickly asked for the government’s cooperation in providing land. A piece of land in Kaohsiung, Shanlin, was chosen. Around 60 hectares were given to Tzu Chi. Tzu Chi volunteers quickly cleared the land. From the start of construction [in 2009] to the time they moved in, the construction lasted only 88 days so that everyone could move in before the lunar new year. Think about how quickly these houses were built. We worked quickly, day and night, so we had to contract five manufacturers.

To cover all this land, we did not use tar or concrete to pave the ground. No. We used small interlocking bricks. After the ground was leveled and filled with sand, these 60 hectares were covered, brick by brick. We did so in the hopes that the land will have space to breathe. To use tar or concrete to pave the land is like putting plaster on our skin or wrapping it in plastic. Just think how uncomfortable this would be for us. The pores on our skin help vent heat from our bodies etc. The earth is one big organism; we hope it has the chance to breath so we cannot bear to cover it with tar or concrete. This is a way to protect the earth.

We want to make our buildings very safe, able to withstand earthquakes and typhoons. These homes were constructed in 88 days. Imagine, we were very worried about them, too. Everyone worried. Even though we made the calculations and created the designs, we kept telling the manufacturer, “It must be able to withstand an 8.0 earthquake. It must be able to withstand a level 17 typhoon.” Even though we used these numbers to design these buildings, some people asked, “Is that possible for such rapidly constructed houses?”

[This question was not answered] until later (in 2010) when there was a 7.0 earthquake in the Jiaxian District. People had already moved into this Tzu Chi Village [in Shanlin]. So, we quickly sent volunteers to check if the people living there were safe. They also checked the houses that were not yet complete. They inspected the entire village, and everything was safe and sound; nothing moved. At that time, everyone said, “We are grateful! The Dharma-protectors were checking our work.” That is an attitude of acceptance.

Even though this earthquake caused disasters in places in southern Taiwan, at this location where we had mindfully constructed [these homes], everything was safe and sound. This place was constructed by many people’s boundless compassion and wisdom. So, even though this natural disaster occurred, we showed acceptance toward this earthquake. “The eight classes of Dharma-protectors came to check on us, and we are grateful.”

To summarize, I have been thinking of this spiritual training ground on Vulture Peak. This description is of flowers raining from heaven and the earth quaking. When the six types of shaking happened, what was everyone’s state of mind? This was a very unusual sight. Under these conditions, what was everyone’s state of mind? How could that be described? Everyone was probably joyous. Why joyous? Because this assembly was not in a lecture hall but was out in the wilderness. With everyone gathered together, when they felt a breeze, it was very agreeable. Everyone’s heart had softened. Softened means they had great compassion. Agreeable referred to having great wisdom. At this place, after hearing the Buddha-Dharma, their hearts were full of compassion and wisdom. So, then there were six types of tremors in everyone’s minds. The Six Roots, Six Dusts and Six Consciousnesses, it can be said, all began shaking at that time. Everyone felt this. This type of description turned [a physical condition] into a spiritual state that could be realized and explained.

Fellow Bodhisattvas, at that time, people’s minds were free of fear and dread. Instead their minds were agreeable and softened. When everyone’s minds entered the Samadhi of Infinite Meanings, they could comprehend even more things. Wisdom comes from experience; it allows for greater comprehension. Do you remember? The 921 earthquake shook out many [Living] Bodhisattvas. In the midst of it all, everyone achieved a deeper comprehension of the impermanence of life.

Thus infinite meanings refer to the infinite number of principles in this world. As Buddhist practitioners, we must attain realizations based on our conditions and accept what they teach us. This is the only way to constantly grow our wisdom.

So, “The minds of Buddhas, Bodhisattvas, and all sentient beings in the world are the same, both compassionate and wise. At the assembly on Vulture Peak, all were nourished by the benefits of the Dharma and entered the Samadhi of Infinite Meanings.”

Everyone, please always be mindful.

Episode 73 – Suiting the Intent of All Buddhas

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>> Enter the Samadhi of Infinite Meanings, with body and mind unmoving. Make the Four Great Vows to treat afflictions, transform sentient beings and attain Buddhahood. Practice the Six Perfections in all actions to benefit self and others.

>> “There fell from the heavens a rain of Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers.”

>> The sight of heavenly flowers delighted them. When the earth shook, their minds were moved. All joyously observed the Buddha and the luminescence radiating from between His brows. All kinds of rare sights manifested at one time.

>> 40 years ago, [He] guided with skillful means. Each achieved small fruits, so this was slightly agreeable.

>> Now, this sutra proclaimed the absolute reality of the One Vehicle; this suited the original intent of all Buddhas. This is called greatly agreeable.

>> Therefore, all heavens rained down small and large agreeable flowers to signify that this sutra is teaching the Bodhisattva-path, a softening Dharma.

>> “Incomparably stubborn sentient beings [who were] not softened. Each were subdued over 40 years”

>> Mandarava means agreeable. Mahamandarava means greatly agreeable. This means it suited the minds of the assembly. Manjusaka means softening. Mahamanjusaka means greatly softening.

>> “The expounding of this sutra reveals the cause and action of the Buddha-vehicle. Therefore, these flowers were the auspicious response.”

>> There are six kinds of “shaking”: trembling, rising, quaking, reverberating, roaring, bursting. Something shaking is called trembling. Going up and down is rising. Making a sound is quaking. Colliding is reverberating. Making a great sound is roaring. Varying of sounds is bursting.

>> All phenomena are part of the six kinds of shaking within the. Six Roots, Six Dusts or Six Consciousnesses. Invisible and visible shaking causes all roots, dusts, consciousness to fall away and leads sentient beings to realize the state of the Samadhi of Infinite Meanings. Shaking also frightens all demons and warns those who are indulgent.

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At the Vulture Peak assembly, the Buddha had entered a state of meditation and finished expounding the Sutra of Infinite Meanings. After He finished, ․He entered the Samadhi of Infinite Meanings and His body and mind remained unmoving. In that place, under those circumstances, [He manifested] auspicious appearances. This let everyone know that there were many infinite teachings to come after the Sutra of Infinite Meanings, so He hoped everyone would settle their minds.

Because He entered a state of meditation, everyone understood; in the past after the Buddha finished teaching, He was done, and they could happily make obeisance and leave. However, this time the Buddha quickly entered sitting meditation. So, everyone realized the Buddha’s intent, and they also sat down to wait for.

His further teachings of wondrous Dharma. During that time, the Buddha’s mind was unmoving. Every person’s mind was also tranquil as they waited. In fact, after the Sutra of Infinite Meanings was expounded, their faith was strengthened. Therefore, they made the Four Great Vows to treat afflictions. We all need to know the Four Great Vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-paths. I vow to attain unsurpassed Buddhahood.” Every one of us should understand these Four Great Vows.

Isn’t the Dharma-path we have learned meant to be used to transform all sentient beings? To transform beings and teach them the Dharma, the most important thing is to end afflictions. This is a cycle of goodness. To turn the Dharma-wheel, we must make the Four Great Vows. Otherwise, when we say we learn from the Buddha, what would we be trying to do? The most important goal is to attain Buddhahood. If our path is separate from the Four Great Vows, we are not really on the path to Buddhahood.

So learning from the Buddha is all about the Four Great Vows. Only by constantly going through this cycle can we enter the Buddha’s path. Therefore, we must diligently practice the Six Perfections in all our actions to benefit ourselves and others. As we learn from the Buddha, we benefit ourselves, attain perfect enlightenment and guide others closer to the Buddha-Dharma. Therefore, this is the Dharma-path of benefiting ourselves and others.

Enter the Samadhi of Infinite Meanings, with body and mind unmoving. Make the Four Great Vows to treat afflictions, transform sentient beings and attain Buddhahood. Practice the Six Perfections in all actions to benefit self and others.

Next we will talk about “at that time,” which was when the Buddha sat in meditation. Everyone’s mind began to settle. What a dignified and solemn scene it was. Everyone’s mind was very tranquil. At that time,

There fell from the heavens a rain of Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers. These were four kinds of flowers that were scattered from the sky. All the Buddha-worlds quaked in six ways.”

Mandarava means agreeable; Manjusaka means soft. So, together they meant agreeable and soft. Some flowers were big, some small; some flowers were red, some white. This meant the flowers were beautiful. This was the description in the sutra.

Let us imagine that state. They were at Vulture Peak, not in a lecture hall but in the wilderness on the mountains. They were likely under the trees. The Buddha had already entered the state of the Samadhi of Infinite Meanings. Every person’s mindset was different. Some had great powers of Samadhi, just like Bodhisattvas who had great spiritual roots and great wisdom. When they sat down, the state of their minds was also quite dignified, and they entered a state of meditation. There were also those at or beyond the stage of learning. In particular, [let us examine] those starting out at the stage of learning. After they heard the Sutra of Infinite Meanings and then saw [the Buddha enter] this state, they wondered what was happening. This had never happened before. Why was this Dharma-assembly so different?

At such a dignified moment, perhaps the stirrings of a gentle breeze caused the leaves to fall and flowers from trees to scatter. Flowers and leaves constantly drifted down. In that state, “the sight of heavenly flowers delighted them.” When they saw flowers and leaves falling like this many people felt joyous. Therefore, it was described as a sight that delighted them and brought them joy. Seeing flowers and leaves scatter and fall may bring us pleasure. When we are in such a state of tranquility, even very subtle things can move us deeply.

It is just like right now. Our surrounding is very quiet. With just the sounds of my voice and of birds in this very quiet and peaceful moment, our minds are in a very beautiful spiritual state. Therefore, the state of those at the Vulture Peak assembly was probably even more wondrous and joyful. “When the earth shook, their minds were moved; all joyously observed the Buddha.” Everyone felt the land shaking. This was a peaceful moment. When they saw the rain of flowers falling, this whole land felt very peaceful and at ease. At this time, all joyously observed the Buddha.

The sight of heavenly flowers delighted them. When the earth shook, their minds were moved. All joyously observed the Buddha and the luminescence radiating from between His brows. All kinds of rare sights manifested at one time.

One of the Buddha’s 32 marks is a white tuft of hair that radiated light. This luminescence came from the area between His eyebrows. Our face is very important. Actually, why did people from ancient times have their facial hair threaded? There is a kind of hair on our faces that resembles felt. When the light hits it from different angles, it is reflected in different directions. So, He had a tuft of hair that curled clockwise. This was one of the Buddha’s marks, “luminescence radiated from between His brows. All kinds of rare sights manifested at one time.” This was the state [they experienced]. The Buddha sat and faced a certain direction and when the light shone on Him and with everyone observing Him so joyously, there came this appearance of luminescence radiating from between His brows. This section described the feelings of the people who were there. With their mindset at that time, what they saw was a dignified manifestation.

Earlier I mentioned that there were four kinds of flowers. In the old days, they were translated as small white flowers and large white flowers, small red flowers and large red flowers. There were various sizes. So the four kinds were also small and large agreeable flowers and small and large soft flowers. This explained why when the flowers fell, everyone felt agreeable and very happy. They felt not only joyful but comforted.

This was their spiritual state. In fact, in “The Complete Lotus Sutra,” it says that.

40 years ago, [He] guided with skillful means. Each achieved small fruits, so this was slightly agreeable.

After the Buddha attained enlightenment, He shared the Buddha-Dharma with sentient beings. They had varying capabilities and strong habitual tendencies, so the Buddha used skillful means and offered provisional teachings. Provisional teachings skillfully suit these stubborn and heavily afflicted sentient beings. So, He used various methods to slowly guide them and helped them sweep away layer after layer of afflictions so, gradually, the light of their wisdom could slowly manifest. This required so much hard work. He had to suit sentient beings’ environments and their capabilities. He used different methods to carefully guide them.

For instance, when we are washing something with a deeper stain, we start by using a coarse brush. Then we use a softer brush. After that, we use an even finer brush for careful polishing. Afflictions are like these stains. Thus, He had to use many methods to eliminate sentient beings’ various kinds of afflictions. So in those 40 years, He guided them with skillful means. Skillful means are various methods that suit the capabilities of sentient beings.

Based on the person, the time or the location, He used certain methods to guide them so these afflicted sentient beings could gradually come to an understanding. Subsequently, they would achieve small fruits. Once they understood, they gradually began to change. These are small fruits. Upon seeing their transformation, we are happy. This is called slightly agreeable. After a long period of time, we finally see people begin to change. Then we feel reassured and comforted. But they do not yet have thorough understanding, so we must still continue to mindfully guide and teach them. So for over 40 years, this was what the Buddha did for sentient beings, for humankind. He taught them with skillful means.

Now, this sutra proclaimed the absolute reality of the One Vehicle; this suited the original intent of all Buddhas. This is called greatly agreeable.

[Starting with the Lotus Sutra,]. He pointed directly to our intrinsic nature. This is the true Dharma. The real goal of the Buddha when He comes to this world is to teach people the Dharma they can accept, which is the Bodhisattva-path. All Buddhas of the past, present and future share the same Dharma and path. So, “This suited the intent of all Buddhas.” Every Buddha’s original intent includes [the intent to] teach the subtle and wondrous Dharma of the Bodhisattva-path.

To teach requires softness. So, all heavens rained down small and large agreeable flowers to signify that this sutra was teaching the Bodhisattva-path, which was also a softening teaching. [Talking about] softness signified that the mindsets of those who listened to the Dharma were no longer stubborn and had already accepted the Buddha-Dharma. When everyone’s state of mind is agreeable and softened, that is the time to teach the Great Vehicle Sutra of Infinite Meanings. In the future, it will circulate among people. So, if we can all realize this, we can turn the Dharma-wheel as we interact with others. Therefore, this must agree with the minds of all beings so that it will subdue all stubborn minds and transform them into soft and gentle minds. This is the function of this Dharma.

Therefore, all heavens rained down small and large agreeable flowers to signify that this sutra is teaching the Bodhisattva-path, a softening Dharma.

So, this sutra speaks of.

“Incomparably stubborn sentient beings [who were] not softened. Each were subdued over 40 years”

40 years ago, He used slightly softening methods. Now He used greatly agreeable and softening methods.

Agreeable means that it suits their minds. These flowers suited the minds of the assembly to various degrees. Small Vehicle teachings were slightly agreeable. Teachings that people with sharp faculties could instantly accept were greatly agreeable. When we hear the Dharma, happiness arises. Then the conditions we see with this state of mind will make us very happy and subdue our afflictions.

Mandarava means agreeable. Mahamandarava means greatly agreeable. This means it suited the minds of the assembly. Manjusaka means softening. Mahamanjusaka means greatly softening.

“Fell from the heavens” means a dazzling array of flowers that keeps drifting down from the heavens above us.

“The expounding of this sutra reveals the cause and action of the Buddha-vehicle. Therefore, these flowers were the auspicious response.”

Next, there are six kinds of shaking, each with its own meaning. If we hear about an earthquake, we become worried. But this quaking is the analogy for a state.

There are six kinds of “shaking”: trembling, rising, quaking, reverberating, roaring, bursting. Something shaking is called trembling. Going up and down is rising. Making a sound is quaking. Colliding is reverberating. Making a great sound is roaring. Varying of sounds is bursting.

You all already understand this.

Look at how flowers move when the wind blows. This is called shaking. In an earthquake, we feel lifting and falling. This is called “rising.” It is said that earthquakes result when tectonic plates

converge and collide with each other. In particular, “Making a great sound is roaring,” and “Varying of sounds is bursting.” With a very loud sound, the ground is indeed moving. In fact, the six kinds of shaking mentioned here are not called earthquakes. All aspects of “shaking” can be categorized into these six kinds. So all phenomena are inseparable from the Six Roots, Six Dusts and Six Consciousnesses. Six Roots are eye, ear, nose, tongue, body, mind. Any phenomena that these roots come in contact with will cause shaking in our minds. There may be shaking in our external conditions, in the Six Dusts. There may also be shaking in our Six Consciousnesses etc. Roots, Dusts and Consciousnesses comprise the Eighteen Realms. In these states, we will constantly feel that phenomena cause “invisible and visible shakings.” The meaning within this is that the shaking causes all Roots, Dusts and Consciousness to loosen and fall away and lead sentient beings to enter the Samadhi of Infinite Meanings.

“Shaking also frightens all demons and warns those who are indulgent.” So, I often share with everyone that there are many world-shattering disasters, so there must be world-awakening realizations. In particular, when we are listening to Dharma, we must be focused and single-minded. We must not become deluded or allow afflictions to mesmerize our minds.

All phenomena are part of the six kinds of shaking within the. Six Roots, Six Dusts or Six Consciousnesses. Invisible and visible shaking causes all roots, dusts, consciousness to fall away and leads sentient beings to realize the state of the Samadhi of Infinite Meanings. Shaking also frightens all demons and warns those who are indulgent.

If our minds are pure, naturally all states are wonderful states. Even when the wind blows and causes leaves and flowers to fall, it feels like these flowers are falling from heaven. In conclusion, [we must turn] our state of mind into the Buddha-state. If we are mindful and tranquil, we are in a wonderful state. So everyone, please always be mindful.

Episode 72 – Enter the Samadhi of Infinite Meanings

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>> The Great Vehicle: All great Dharma [is taught] according to the capabilities of sentient beings. Therefore, each of these skillful means are encompassed within the Great Vehicle Dharma.

>> For the assembly, the Buddha expounded the Sutra of Infinite Meanings. It is not the teachings of skillful means which are adapted to sentient beings, but is truly the universal, ultimate truth that arose from the Dharma-realm of one reality.

>> “After the Buddha finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings, His body and mind unmoving.”

>> After the Buddha had finished expounding the Sutra of Infinite Meanings, He entered into the ultimate truth that arose from the infinite meanings, which is the Samadhi of infinite meanings.

>> Sitting in a cross-legged position means crossing the legs with both soles facing up. The left leg on top of the right is the subduing position, for subduing afflictions. The right leg on top of the left is the auspicious position, often used while expounding the Dharma.

>> Entering the Samadhi of Infinite Meanings is, as the Buddha has said, starting from the ultimate truth, giving rise to infinite meanings, and then realizing the absolute, ultimate truth that is contained within these infinite meanings.

>> The Buddha’s mind is always in Samadhi, so why do we speak of Him appearing to enter Samadhi or exit Samadhi? Buddha’s wisdom always realizes ultimate truth; when does He not realize it? This was [to teach] according to capabilities.

>> After the Buddha finished expounding the sutra, the assembly did not disperse. After the Buddha entered Samadhi, they waited to hear more Dharma. The sight of heavenly flowers delighted them. When the earth shook, their minds were moved. All joyously observed the Buddha and the luminescence radiating from between His brows. All kinds of rare sights manifested at one time.

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The Buddha comes to this world for one great cause, which is to help sentient beings realize His wisdom. This is the origin of the Great [Vehicle] Dharma. Since He is here for the sake of sentient beings, the Buddha wants to help everyone realize. His wisdom and views. However, sentient beings truly have varying levels of capabilities. The Buddha must carefully guide sentient beings according to each of their capabilities.

Even though He can tell them, “Your goal is to get there,” they may not dare to walk that path. Then the Buddha may tell them, “If you circle around to that other path, you can still get there.” The path they take depends on their capabilities and preferences. However, in the end there is just one path which leads to the state of. Buddhas and Bodhisattvas. So, this is how the Buddha guided sentient beings with His compassion and wisdom onto the straight path to enlightenment. For over 40 years, the Buddha used skillful means to teach sentient beings one by one according to their capabilities. Regardless of which method He used, it is encompassed within the Great Vehicle Dharma.

Consider the vastness of this universe; Earth is only one planet within it. On Earth, there are numerous living beings which are also part of this universe, this endless void. Something that is “great” encompasses everything. So, all skillful means the Buddha teaches are encompassed within the Great Vehicle Dharma. Since sentient beings’ capabilities are limited, He uses different skillful means to guide them. This is the only way sentient beings can understand, accept and walk in this direction.

The Great Vehicle: All great Dharma [is taught] according to the capabilities of sentient beings. Therefore, each of these skillful means are encompassed within the Great Vehicle Dharma.

Because sentient beings do not yet have the capability to accept great Dharma, the Buddha has to guide them with the skillful means of the Small Vehicle. Although the teachings are simpler, they contain the same truths as greater teachings. This is just as how, in our world, when children are young, they attend kindergarten, then elementary, secondary school and college. Likewise, in the world there are students who skip from first to fifth grade, or skip from secondary school to college. This depends on their capabilities, on the child’s IQ and knowledge. By the same principles, there are immediate and gradual teachings. Gradual means to go one step at a time, starting with Small Vehicle teachings. Immediate means those with sharp capabilities hear one thing and realize 1000. By pointing directly to the human mind, they can understand and realize their true nature. [What is taught] depends on sentient beings’ capabilities.

So in the beginning, the Buddha expounded a Great Vehicle sutra for all Bodhisattvas. What was the sutra? The Sutra of Infinite Meanings, the teachings of the Bodhisattva-path. The Sutra of Infinite Meanings [shows that] all Buddhas teach the same path to enlightenment. The Buddhas of the past, present and future are all the same. They all intended to [teach] a Great Vehicle sutra that contains infinite meanings. So, this was safeguarded by the Buddha.

When we read the Sutra of Infinite Meanings, we feel that the verses address the way people live right now. When someone is living an unwholesome life, how do we correct them? When sentient beings are suffering, how do we alleviate their spiritual suffering or save them from physical suffering and so on? [The answer] is in the Sutra of Infinite Meanings, which is truly the Buddha’s teaching for the world. His teachings are created for this world.

So, the Sutra of Infinite Meanings is the teaching of the Bodhisattva-path. Every word in that sutra teaches us how to give and help sentient beings. These are the original teachings of all Buddhas, which they safeguard and protect. So when we read and hear the teachings from this sutra, they appear to talk about worldly matters and how Buddhist practitioners can engage with people. Although the teachings look so simple, the Buddha said. He was not teaching skillful means according to sentient beings’ capabilities anymore; He was expressing His original intent. “This Dharma is truly the universal, ultimate truth that arises from the Dharma-realm of one reality.” This sutra truly arose from the Dharma-realm of one reality. There is no other reality; there is only the sole intention of the Buddha, the ultimate truth of this world.

What is the ultimate truth of this Dharma-realm? It is universality. Don’t we often speak of showing compassion to all equally? We should all be compassionate and recognize the equality of all sentient beings. All Buddhas, Bodhisattvas and humans, all sentient beings in the Dharma-realm are equal; all intrinsically have Buddha-nature. That is the ultimate truth. So, among teachings created from the understanding that we are all equal, the truest one is expounded in the Sutra of Infinite Meanings. Within the Buddha-Dharma, this sutra comes the closest to teaching the ultimate truth of this world.

For the assembly, the Buddha expounded the Sutra of Infinite Meanings. It is not the teachings of skillful means which are adapted to sentient beings, but is truly the universal, ultimate truth that arose from the Dharma-realm of one reality.

Therefore, I keep telling you all that the Sutra of Infinite Meanings is the essence of the Lotus Sutra. As the Lotus Sutra reveals subtle and wondrous Dharma to us, it does so also through the Sutra of Infinite Meanings. The Sutra of Infinite Meanings is the universal and true Dharma of the Dharma-realm. The Dharma-realm is infinite; sentient beings are infinite; their desires are also beyond measure. This [sutra] is about ways this Dharma can enter the hearts of sentient beings. So, the Sutra of Infinite Meanings contains the Buddha’s teachings of the Bodhisattva-path. This is the Buddha’s intention, which He safeguarded and cared for.

Next,

“After the Buddha finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings, His body and mind unmoving.”

After the Buddha finished expounding this sutra, which was the Sutra of Infinite Meanings, He sat in a cross-legged position. Usually at the end of each sutra, after the Buddha finishes expounding it, the assembly is filled with joy, pays their respects and leaves. After the Buddha concludes the teaching, everyone prostrates reverently to show that they have accepted [the Dharma]. Then they leave joyfully. This is the sequence of every sutra. But after the Sutra of Infinite Meanings was expounded, the Buddha did not indicate that. He was done and that they may leave. He did not. After the Buddha finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings. His body and mind were unmoving.

This was a rare sight under those circumstances. It was unheard of, and unprecedented, for the Buddha to finish expounding the sutra and then not move but instead begin sitting in meditation. Since the Buddha remained unmoving, those who heard the Dharma dared not move either. They just stayed there and did not leave because the Buddha continued to sit there in a cross-legged position. This shows us that after the Buddha finished expounding the Sutra of Infinite Meanings, He then entered into the state of ultimate truth arising from infinite meanings, which is the Samadhi of Infinite Meanings.

After the Buddha had finished expounding the Sutra of Infinite Meanings, He entered into the ultimate truth that arose from the infinite meanings, which is the Samadhi of infinite meanings.

This shows that after the Buddha finished expounding this sutra, His actions verified that this sutra did not end with the teaching; there are still infinitely more meanings. So this is how He entered into the ultimate truth that arises from infinite meanings. Where is the true Dharma? There is still more to explain. So the Buddha manifested this unusual appearance, which was the Samadhi of Infinite Meanings. Samadhi also means Right Concentration.

Now, first we have to be clear on what it means to “sit in a cross-legged position.” Cross-legged position is to sit with legs crossed and soles facing up. When the left leg is on top of the right, that is called the subduing position. We must subdue our scattered minds and delusions. If the right leg is on top of the left, it is called the auspicious position. While expounding the Dharma, the auspicious position is often used. This is sitting in a cross-legged position.

Sitting in a cross-legged position means crossing the legs with both soles facing up. The left leg on top of the right is the subduing position, for subduing afflictions. The right leg on top of the left is the auspicious position, often used while expounding the Dharma.

Depending on our habits, right leg on top of the left or left leg on top of the right are both fine. These are ways we sit in meditation. Sitting in a cross-legged position is the way to enter the Samadhi of Infinite Meanings. The Buddha’s mind is truly broad and spacious. This state of tranquility and clarity, with vows as vast as the universe, is very still. When we are in this tranquil state, we are already in the state of Samadhi.

Another name of Samadhi is Samapatti, which means perfect and universal. This is the mindset of the Buddha, which remains steadfast without any deviation and in a state of concentration. So it is also translated as Right Concentration, which is a way to transcend all evil. When we sit down and our minds do not stray into deviant thoughts, our minds are in Right Concentration. So this is called Samadhi, which means to focus the mind so it does not become scattered. To abide in ultimate truth is to meditate on the infinite meanings of reality.

Every morning after chanting sutras, before my lecture, everyone sits in meditation like this. Though it is a short period of time, it trains us to focus our minds and thoughts so they do not become scattered. This is [a skill] we need to develop. Can we find a way to enter the Samadhi of Infinite Meanings? This Samadhi came after the Buddha explained the ultimate truth, which gave rise to infinite meanings.

This Samadhi arose from the ultimate truth. After [expounding] infinite meanings, He then returned to the ultimate truth which is held by these infinite meanings. After giving this teaching, He returned to the state held by these infinite meanings. This means His mind and conduct were one. His mind was already in the state of the ultimate truth of infinite meanings. The same applied to the Dharma He expounded. After He expounded the Dharma, He returned to this state of ultimate truth. This is the truest teaching of infinite meanings.

Entering the Samadhi of Infinite Meanings is, as the Buddha has said, starting from the ultimate truth, giving rise to infinite meanings, and then realizing the absolute, ultimate truth that is contained within these infinite meanings.

So some people ask, “Why did the Buddha enter the Samadhi of Infinite Meanings again? Why did He need to enter Samadhi again?” The Buddha’s mind is always in Samadhi. Why did He need to enter Samadhi again? This is not wrong. The Buddha speaks and acts in Samadhi. Since He is always in Samadhi, why did He need to manifest the appearance of entering Samadhi? This tells us that the Buddha’s wisdom always realizes the ultimate truth. There is no ultimate truth that the Buddha needs to realize again. Actually, He was verifying it for us. The Buddha’s wisdom is already at the stage of supreme, perfect, universal enlightenment. He does not need to display the appearance of entering or exiting Samadhi. But the Buddha manifested this appearance to suit sentient beings’ capabilities. Because we are in the human realm, everything works according to worldly Dharma, so He must manifest a worldly appearance.

The Buddha’s mind is always in Samadhi, so why do we speak of Him appearing to enter Samadhi or exit Samadhi? Buddha’s wisdom always realizes ultimate truth; when does He not realize it? This was [to teach] according to capabilities.

So after the Buddha finished expounding the sutra, the assembly did not disperse. They stayed to listen. Since the Buddha entered Samadhi, the assembly did not disperse. They knew that since the Buddha was in Samadhi, afterwards there must be excellent Dharma to come, that He was probably going to expound on the state of ultimate truth, the principles of infinite meanings. They knew this because their hearts could comprehend the Buddha’s Dharma. So their hearts, the Dharma and the Buddha were truly connected. Their hearts were connected at this assembly.

So this Vulture Peak Assembly was not just a physical assembly, but a spiritual assembly. The Buddha, the Dharma and sentient beings all came together. So as the Buddha remained in Samadhi, the assembly did not disperse. They waited for more wondrous Dharma. At that moment, the sight of heavenly flowers delighted them and the earth shook. Everyone was very joyful. At this time, the union of their hearts made the assembly magnificent.

After the Buddha finished expounding the sutra, the assembly did not disperse. After the Buddha entered Samadhi, they waited to hear more Dharma. The sight of heavenly flowers delighted them. When the earth shook, their minds were moved. All joyously observed the Buddha and the luminescence radiating from between His brows. All kinds of rare sights manifested at one time.

So during that time, everyone’s minds were unmoving in anticipation. It was not only the Buddha who entered the Samadhi of Infinite Meanings. Indeed in that assembly, everyone’s bodies and minds were unmoving. The whole assembly was united as one. Everyone, learning from the Buddha is a mindset. I hope our minds can penetrate the Buddha’s mind, and in our daily living, we can practice the Buddha’s teachings. Therefore, we must always be mindful.

Episode 71 – The Buddha Taught the Infinite Mahayana Dharma

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>> “Because the endless void is infinite, there are infinite worlds. Since there are infinite worlds, there are infinite sentient beings. As there are infinite sentient beings, the desires of their minds are beyond measure.”

>> The Buddha accommodates sentient beings’ desires and teaches many kinds of Dharma, which are infinite.

>> For the sake of the Bodhisattvas, He expounded the Great Vehicle sutra known as the Sutra of Infinite Meanings and taught the Bodhisattva Way that is safeguarded by all Buddhas.

>> One who expounds the Dharma has to observe if the capabilities of sentient beings are ripe before giving the teachings. Sariputra and the others asked the Buddha three times to expound the Dharma. He began to speak this wondrous Dharma because the causes and conditions had ripened.

>> The one who taught the Dharma was the Buddha. He taught according to capabilities. Therefore, the Dharma He taught the Bodhisattvas was not the Dharma of human or heavenly birth, nor was it the Small Vehicle Dharma. It was the Great Vehicle Dharma.

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Our lives are inseparable from our state of mind. Actually, besides focusing on ourselves, we should also expand our hearts to encompass the universe and embrace everything. Therefore, we should understand that.

“Because the endless void is infinite, there are infinite worlds. Since there are infinite worlds, there are infinite sentient beings. As there are infinite sentient beings, the desires of their minds are beyond measure.”

 So, we need to understand that within countless worlds, there are countless sentient beings and countless desires. We must open up our hearts to have a broad view of the world. We must understand all things in the universe because we made aspirations and vows to learn from the Buddha.

We seek to learn from the Buddha because we hope to attain Buddhahood. Attaining Buddhahood is actually very simple. Every person intrinsically has. Buddha-nature. Why do we fear that we will not attain Buddhahood? The problem is that the doors to our hearts are shut tightly. We only focus on our own small world. Therefore, our minds are in darkness and no light can shine through to illuminate the boundless world [around us]. As Buddhist practitioners, we must open up our hearts and manifest our pure and radiant intrinsic nature. By doing so, our greater self becomes one with all things in the world. Then won’t we have knowledge about all things in the world?

Therefore, we must know that all things in the world are within the endless void. How do we measure the endless void? It is difficult. There is no end and no boundaries. Actually, our intrinsic nature was originally open and boundless. If we know that the world is boundless, we know it contains countless sentient beings.

As we are sitting here, there are people to our front, back, left and right. Each person has an entire world within. This is only talking about humans. Also, there is something we cannot see, though we can hear its sound. What kind of sound is it? We all know that it is obviously that of a bird. Birds have their own world. If we wake up even earlier, before there are sounds of birds, there are even subtler sounds. What sounds are there? The sound of insects. Insects have their own worlds. There are countless creatures in this world, so there are countless sentient beings. Each kind of sentient being has countless desires.

Just take the mental state of human beings for example. Every person has different desires. With this group that is sitting here right now, if I say, “Take a pen, sincerely and honestly write down what you are thinking and anticipating right now,” the 200 pens and 200 pieces of paper will each be filled with different answers.

Some people may say, “I made a vow.” Each person makes a distinct vow. A vow is also a hope, which is also a form of desire. Desires to attain Buddhahood and to walk the Bodhisattva-path are still desires. However, does everyone have the determination to engage in spiritual practice and walk the Bodhisattva-path? Maybe when habitual tendencies manifest, things will change again.

Consider how wondrous the world is. In this boundless world, each sentient being has different desires, good, evil and neutral. How many people are doing good? How many people are doing evil? Good and evil depend on one’s habitual tendencies. How many truly have good habitual tendencies? “I made aspirations and vows. I am set on this course [of action]. I am completely dedicated to this mission and will never ever change.” How many of these people are there?

Some made aspirations then retreated from them. The passion of their dedication and devotion faded. They still engage in spiritual practice, but they regressed from the Great to the Small Vehicle and cultivate solely for their own enlightenment. Though they have not completely retreated, they have withdrawn from the great aspirations and vows they made. So after making great aspirations and vows, can sentient beings progress without stopping? Moreover, habitual tendencies are tough to subdue.

Although we all intrinsically have Buddha-nature, we also have some evil in us. As we are influenced over a long period of time, it will become a habitual tendency. If people are not receptive to our good words, we do not need to tell them about doing good deeds yet. There are a lot of people like this. Indeed, sentient beings are hard to train. The Buddha manifests in the world solely to train sentient beings. How does He subdue unwholesome habitual tendencies or evil actions and thoughts? He [teaches] according to sentient beings’ desires. To teach, we must first be accommodating. We need to take the time and the person into consideration so we can use the Dharma suitable for these capabilities and these occasions. This all depends on the people, time and place. Because the Buddha is compassionate, He always accommodates sentient beings, and this requires wisdom. Thus, He exercises both compassion and wisdom. He teaches many kinds of Dharma, which must be infinite, because He has to teach according to sentient beings’ countless desires and various levels of capabilities.

The Buddha accommodates sentient beings’ desires and teaches many kinds of Dharma, which are infinite.

At the Vulture Peak assembly, there were more than 10,000 monastics alone, 80,000 Bodhisattvas and countless Dharma-protectors. When they assembled around the World-Honored One, Sakyamuni Buddha, the fourfold assembly circumambulated Him and respectfully made offerings to honor and praise Him. This showed that the Buddha’s character is immeasurable. However big the world is, the Buddha’s character can [embrace it all]. However great supreme, perfect, universal enlightenment is, His wisdom and realizations are just as great. However broad and wide the world is, His wisdom and compassion are just as broad and wide. Indeed, He has supreme, perfect, universal enlightenment. His enlightenment, His awakened nature, pervades infinite worlds and can accommodate countless sentient beings. He is so great. Therefore, the Buddha can accept offerings from people, heavenly beings and Dharma-protectors.

For the sake of the Bodhisattvas, He expounded the Great Vehicle sutra known as the Sutra of Infinite Meanings and taught the Bodhisattva Way that is safeguarded by all Buddhas.

Does reading this passage give you a warm and familiar feeling? You often recite the Sutra of Infinite Meanings. As I mentioned, the Sutra of Infinite Meanings is the essence of the Lotus Sutra.

The Buddha taught the Sutra of Infinite Meanings. It was not only words [for Him], it represented His ideals, spirit and even His original intent. This is because He safeguarded the teaching of the Bodhisattva Way. What method did He use to teach Bodhisattvas? He used the method of Infinite Meanings to teach everyone to make great aspirations and vows to practice among people and help sentient beings. This was the original intent of the Buddha.

The Buddha-Dharma exists in this world. If we seek Buddha-Dharma outside this world, we will not find it. That is like finding turtle fur and rabbit horns; it is not possible. Do rabbits have horns? Do turtles have fur? Not at all. So, the Buddha-Dharma must exist in this world. The Buddha-Dharma exists for the sake of this world. So I often say, “Bodhisattvas arise because of suffering beings.”

Buddhahood cannot be attained in heaven or hell. Beings in heaven are too blissful; with a long lifespan and abundant materials goods, they remain immersed in enjoyment and pleasure. They do not know about worldly suffering. What about hell? There is too much suffering; the suffering never stops. That is why it is called unremitting hell. Beings ceaselessly suffer and are tormented, tortured etc., They have no time to hear the Buddha-Dharma. They have no opportunity. Not only that, there is no way [they could listen]. The suffering is already overwhelming, how would they have any energy to listen to the Dharma?

It is best to be in the human realm, where the Five Destinies, joy and suffering are intermixed. Spiritual practice has to take place in this world. So there is a saying, “It is rare to attain the human form, but we have attained it. It is rare to hear the Buddha-Dharma, but we have heard it. If we do not transform ourselves in this life, in which life will we transform ourselves?” If we do not make use of this physical existence, how long will we have to wait to attain human form again to transform ourselves? Therefore, we must be very mindful and seize this moment to hear the Great Vehicle teachings. And through the Tzu Chi School of Buddhism, we, fellow Bodhisattvas, must truly interact with people. In recognizing suffering, we realize our blessings. In the face of suffering, we nurture compassion. In this world, we see so much suffering. We must be like Bodhisattvas and help others. We have time because, compared to those in hell, we are much more blessed. Compared to us, heavenly beings are immersed in happiness. They do not see suffering, so they do not recognize it. They have no awareness of it so they do not have the opportunities that we have in the human realm. This is why we say, “Give without expectations and also be grateful.” [Others] are giving us the opportunity to serve.

So, the Sutra of Infinite Meanings mentions that there are many aspects of society that arise from our minds and are created by our bodies. How do we give others teachings? How do we help them? This is what we are learning from the wisdom in the Sutra of Infinite Meanings. Therefore, we must be very grateful for the Sutra of Infinite Meanings as the essence of the Lotus Sutra. So right at the start, we entered into the essence of the Buddha-Dharma, thus we should not retreat; we must be diligent.

So, the Buddha taught the Bodhisattva-path. How do we accept the Bodhisattva-path? First, we have to know that all who expound the Dharma must first observe whether sentient beings’ capabilities have come to fruition before giving teachings. Though He is now teaching Great Vehicle Dharma, the Buddha is still teaching according to capabilities. When people are ready for Small Vehicle teachings, He uses skillful means. When they are ready for the Great Vehicle, He gives them Bodhisattva-teachings. This is the Buddha’s wisdom.

This is just like what happened to Sariputra in the Lotus Sutra. The Buddha entered a state of Samadhi but, at first, people did not understand. Three times Sariputra asked the Buddha [to speak]. The Buddha decided the time was not yet right. Sariputra asked the Buddha to expound the Dharma again and again. The Buddha observed the time and capabilities to seize the right moment; it must not be too early nor too late. The timing had to be just right. He had to judge when the timing and the capabilities were exactly right. So, He waited until karmic conditions were ripe. When the causes and conditions were ready, He started to expound the Dharma.

One who expounds the Dharma has to observe if the capabilities of sentient beings are ripe before giving the teachings. Sariputra and the others asked the Buddha three times to expound the Dharma. He began to speak this wondrous Dharma because the causes and conditions had ripened.

The Lotus Sutra was constantly taught to Bodhisattvas when the Buddha was alive and has been passed down since then. Who taught it? The Buddha. The Lotus Sutra is the Dharma the Buddha taught. He expounded the Dharma according to capabilities, based on the time, the people and what needed to be developed. Based on their capabilities, they received certain teachings from the Buddha.

In the Vulture Peak assembly, most who came had already made great aspirations and vows. Even Arhats, bhiksus and bhiksunis came to learn which direction to follow in their spiritual practice. So, the Buddha also hoped that those who sought to enlighten only themselves or cultivate the practice of Arhats would advance to the next level and make great aspirations and vows. So aside from the 80,000 Bodhisattvas, there were also monastics. They were His target for teaching the Bodhisattva-path. He hoped these people would make great aspirations and vows.

The Dharma He expounded in this sutra was not for achieving birth as a human or heavenly being. He did not just teach the Dharma of this world, of heaven or of the eight classes of Dharma-protectors. He did not just teach Small Vehicle Dharma either. What He taught now was the Great Vehicle Dharma.

The one who taught the Dharma was the Buddha. He taught according to capabilities. Therefore, the Dharma He taught the Bodhisattvas was not the Dharma of human or heavenly birth, nor was it the Small Vehicle Dharma. It was the Great Vehicle Dharma.

When we practice the Buddha-Dharma in this world, we must transcend ourselves and attain a state of selflessness, which is infinite. The endless void is infinite. There are infinite worlds, with infinite sentient beings, and their mind’s desires are countless. The purpose of this sutra is to help everyone reach the state of Bodhisattvas. So, to teach the Bodhisattva-path, the Buddha had to accommodate sentient beings’ desires and teach many kinds of Dharma, which are infinite. Therefore, we always return to the infinite. So, everyone should work hard to study the Sutra of Infinite Meanings. Then we will be able to quickly comprehend the methods taught in the Lotus Sutra. So everyone, please always be mindful.

Episode 70 – Initiate the Opportunity to Request Teachings

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>> Initiate the opportunity to request teachings. Those who hear and comprehend the teachings are those whose capabilities are suitable. Even those who hear the Dharma without realizations can still create conditions to be part of a future assembly.

>> “There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

>> “Each made obeisance to the Buddha’s feet, withdrew to one side and sat down. At that time, the World-Honored One was circumambulated by the fourfold assembly. They respectfully made offerings and honored and praised the Buddha.”

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Every day, we have the good karmic conditions to gather in one place to listen to [the teachings] and expound sutras. These are great karmic conditions. ․Therefore, we must cherish them. Even in the era when the Buddha taught, a lot depended on karmic conditions. To initiate the opportunity to request teachings, there had to be a speaker and listeners present. This required the proper karmic conditions. Therefore, the following was said:

Initiate the opportunity to request teachings. Those who hear and comprehend the teachings are those whose capabilities are suitable. Even those who hear the Dharma without realizations can still create conditions to be part of a future assembly.

So, hearing teachings requires karmic conditions. Under certain karmic conditions, some have this opportunity. Take Vaidehi for example. She and her husband worked hard to raise their son in the palace. In his youth, their son made a bad friend, Devadatta, so he became rebellious. Originally, she had hoped her son would ascend the throne in the future and become a compassionate and loving king. Unexpectedly, this child became so rebellious. She wondered why a person as wealthy as she was could still have things go against her wishes.

In spite of their wealth, her wish for a well-behaved child was not fulfilled. So gradually, she began to question worldly emotions and began to renounce worldly affections. Therefore, she asked the Buddha to explain, “What kind of a world is this? I am so wealthy and everything is perfect for me. But why is my child like this? What causes and conditions in this world led to this?” Thus, the Buddha expounded the Dharma for Vaidehi. This was the initiation of an opportunity. Because Vaidehi requested the teachings, the Buddha expounded the Dharma for her. So, those who hear and comprehend the teachings have suitable capabilities.

Therefore, the Sutra of the. Meditation on the Buddha of Infinite Life was suited to Vaidehi’s capabilities. [She initiated the opportunity,] so the Buddha expounded the sutra for her. This teaching suited her. Therefore, after she heard the Buddha’s teaching, she comprehended it. What teachings did the Buddha give her? Earlier we said it was the Sutra of the Meditation on the Buddha of Infinite Life. The Buddha explained to her that the place she lived was called the Saha World. It was in Jambudvipa. Sentient beings in the Saha World are always very stubborn and hard to teach. These sentient beings each came to the world with their own karmic causes and conditions. This place where beings of Five Destinies coexist has always been filled with impurities.

If she was not satisfied with this world, there was another world. It is the place where the Buddha of Infinite Life resides. In that place, everything happens according to one’s wishes. The environment is beautiful, lifespans are long and so on. It is a wonderful place. This was what the Buddha told Vaidehi so she would realize that this world is indeed detestable. She yearned for a pure land, [a place] which was clean. There, people’s hearts are pure, the land is pure, lifespans are very long, etc.

After Vaidehi heard this, she felt inspired. This doctrine really suited her abilities. Therefore, she used the Sutra of the Meditation on the Buddha of Infinite Life to guide her spiritual practice. So, she attained non-arising patience. Regardless of how her son acted, she could still bear it. She found opportunities to counsel her son. She told him, “When you were little, you father loved you so much. He could not bear for you to suffer. So, when your toe was festering, he sucked out the pus with his own mouth. Consider how parents care for their children; their love is pure, true and without self-regard. They willingly endure all hardships for the sake of their children.”

With this gentle reminder, [her son] Ajatasatru seemed to awaken from a dream. He understood his mistakes. He had already committed rebellious acts and severe transgressions. But consider that in life, just a single thought, a single change in perspective, can [lead us to our] eternal wisdom-life. If we do not change our minds, it may lead to our ever-lasting downfall.

So, hearing teachings requires karmic conditions, so we must initiate the opportunity to request teachings. This is like, when we encounter a problem, we must quickly ask about it. Maybe [someone] will tell you something based on your capabilities. Our lives are thus be changed because we could hear and comprehend [their advice] according to our capabilities. Even though we are asking the question and requesting the teaching, people around us may hear the teaching and think, “I am a bystander, but I feel like this applies to me too. I also find it useful.” Whether the teachings were directed at them or whether they were just in the proximity, they could also understand.

This is called suiting our capability. Whether they asked the question or just listened, if they can accept it, then the Dharma suits their capabilities. This is called suiting our capability.

Some “hear the Dharma without realizations.” If they hear something directed at others but do not understand what they heard, they are not in the same frame of mind. Therefore, this teaching does not feel relevant to them. Not only does it not feel relevant, they cannot understand it either. However, they do “create the conditions to be part of a future assembly.”

A passage in the Lotus Sutra also refers to this. As the Buddha expounded the Dharma, participants in the Lotus Dharma-assembly might have been creating conditions for the future. Perhaps some at that Dharma-assembly were there because of causes and conditions from the past. So, they were hearing the Dharma again at the Lotus Dharma-assembly because once was not enough for them to accept it. Perhaps this time is only the cause and the conditions will exist the next time. Then when causes and conditions converge, we will complete our attainment. So, in listening to the teachings, whether you can understand it or not, you should listen to it respectfully and willingly. If you do not understand it this time, you have still planted a cause that may converge with a future condition.

Sometimes people listen without paying attention and things just pass them by. Sometimes, after a while, they may encounter a certain occasion or event that leads them to think, “I think I have heard a teaching once that is now very helpful in my current condition.”

Therefore as we learn the Buddha’s teachings, we should learn as much as possible. When in doubt, quickly ask questions. Then we can immediately receive and apply [the teachings]. Perhaps others will benefit as well. If we do not understand, that is all right. Maybe we can apply it in the future. In sum, when learning the Buddha’s teachings, we must listen mindfully. When we have questions, we must immediately ask them. By doing so, we have opportunities to improve.

The previous verse was this:

“There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

They were all at the Dharma-assembly. The place where the Dharma was expounded was. City of the House of Kings. This city was under King Ajatasatru’s governance. So, this was the reason that. King Ajatasatru’s name was listed.

Now, all those who should be at the assembly were there. Therefore, the Buddha was there and everyone had arrived.

“Each made obeisance to the Buddha’s feet, withdrew to one side and sat down. At that time, the World-Honored One was circumambulated by the fourfold assembly. They respectfully made offerings and honored and praised the Buddha.”

This explains those conditions to us. Those who should be there were all present. There were so many people. There were bhiksus, Bodhisattvas, the eight classes of Dharma-protectors and the benevolent kings of the human realm. They were all there. Once they all arrived, “each made obeisance to the Buddha’s feet, withdrew to one side and sat down.” They did not wait for everyone to arrive to make obeisance; they did so as they arrived. Then, they slowly withdrew and sat down.

This is how the Dharma-assembly gathered. All these people arrived, one after another. Those who came earlier were sitting and waiting. After making obeisance to the Buddha’s feet, they withdrew to their seats and sat down silently. Then more people came after them. Those who came also made obeisance and then withdrew to one side and sat down. This showed the [degree of] etiquette the assembly had achieved.

With so many people in the assembly, they had to be orderly and courteous. The Buddha was there, so they had to follow etiquette. An assembly without order will be chaotic. So, the Buddha’s teachings are inseparable from propriety and etiquette. This showed the attainment of etiquette and propriety in the assembly. We can imagine the many people coming to Vulture Peak, how dignified and orderly the group was and how wonderful and reverent the scene was! After they were all assembled, the fourfold assembly circumambulated the Buddha.

After the Buddha first attained enlightenment, the Three Treasures were complete, the Buddha, Dharma and Sangha. When the Buddha first turned the Dharma-wheel in Deer Park, He led the Sangha to interact with others and transform them. As this was happening, the people of this world saw how dignified the Buddha’s Sangha was, and wondered how they should express their respect.

One time, there was an elder who admired the Buddha’s virtues and majesty and hoped to be near Him. One day, he thought about going to the place where the Buddha gathered His assembly. Back then, the Buddha and his Sangha ate one meal a day and slept under the trees. So, he went before dawn and arrived at the place where the Buddha assembled everyone. He wanted to see how the Buddha and his Sangha lived so he would know the kind of courtesy he should express.

It was a still night, and as he walked along, he saw a ball of light under a big tree. When he looked more clearly, he seemed to see a group of dignified people who were circumambulating the Buddha clockwise. After they finished this walking meditation, they reverently made obeisance to the Buddha. As he watched, he felt deeply moved. Suddenly, this group of people disappeared. The elder thought that this was inconceivable. Where did these people come from?

He calmly thought, “Could they be heavenly beings?” Even heavenly beings came to the world to respectfully make obeisance to the Buddha. Before they made obeisance to the Buddha, they circumambulated Him in an orderly manner. Afterwards, they prostrated reverently. So, this elder began to imitate these heavenly beings and circumambulated the Buddha and paid obeisance.

Everywhere the Buddha went, before He taught, this form of respect was paid to Him. When the Buddha first attained enlightenment and began to engage people and transform them, people did not know how to pay respect. So, heavenly beings from the heavens of purity took on the appearance of humans. They circumambulated the Buddha clockwise and made obeisance. After the elder saw this, he emulated them. Ever since then, circumambulation became a way to pay respect to the Buddha.

This was how they respectfully made offerings and honored and praised the Buddha. This way of paying respect actually expresses reverence and honor. There are three kinds of offerings to the Buddha. There are offerings of material goods, offerings of physical respect and offerings of conduct. This comes from our admiration and respect.

Every Buddha in the world receives worldly offerings. To make offerings to Buddhas, the threefold karma of body, speech and mind are very important. On top of honoring Him with our respect, we must honor Him with our conduct and continuously praise Him. So, in order to promote the Buddha-Dharma, sentient beings must honor, respect and praise the Buddha. Only by making offerings like this can the Buddha-Dharma spread throughout the world. So, when the Buddha was in the world, there was this etiquette of respect and offerings. We need to protect and uphold the Buddha-Dharma, starting with our own actions.

Although the Buddha left this world and entered Parinirvana over 2000 years ago, His Dharmakaya, which is the Buddha-Dharma, is still in the human realm. His wisdom-life will remain in this world forever, so we must respect the Buddha as if He is present. We must deeply respect the Buddha’s teachings and the places that teach the Dharma, for they are the Buddha’s Dharmakaya. They eternally abide in this world. Therefore, we must respect and make offerings to the Buddha at all times. We must respect and pass down the Dharma. As His disciples, we must maintain this attitude.

We must always initiate opportunities to receive suitable teachings and form karmic affinities [to encounter the Dharma]. This is all for the sake of pursuing the Dharma; this is very important. So, we must always be mindful.

Episode 69 – Enlightened Sentient Beings

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>> “Have great capabilities and great wisdom, believe in the great Dharma, “understand great truths, cultivate great practices, establish great causes and attain great fruits.”

>> “There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

>> Who was the cause for [the Buddha teaching] the Sutra of the Meditation on the Buddha of Infinite Life. She was the mother of King Ajatasatru and.

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In learning the Buddha’s teachings, we must have great aspirations, make great vows and carry out great missions. Only when we have such aspirations and vows. ․Only when we have such aspirations and vows will we not stray in our pursuit of Buddha-Dharma. Therefore, we must.

Have great capabilities and great wisdom, believe in the great Dharma, “understand great truths, cultivate great practices, establish great causes and attain great fruits.”

Only one who [has all these qualities] may be considered an enlightened sentient being.

Every day, aren’t we hoping to become enlightened sentient beings of this world? Life is full of suffering and hardship. Bodhisattvas steer the ship of compassion back to this world for the sake of sentient beings. Of course, once they have come to this world, they begin by promoting the Buddha-Dharma to teach and transform sentient beings.

When sentient beings feel joy as they first hear the Buddha-Dharma, they are called newly-inspired. They begin to learn, which requires having the karmic conditions and capabilities to encounter great teachings and accept them. These capabilities are [rooted in] previous lives. Although we sentient beings have not attained perfect, universal enlightenment, and do not return to the world out of compassion, we did create these conditions in the past. So, [those who learn the Dharma] have great roots from past karmic causes and conditions. In the past, they learned [these teachings] but did not attain the highest state. Now they have the conditions again, as well as great capabilities and ample wisdom, so they can accept the Buddha-Dharma and believe in it.

Faith is the source of the Way, mother of merits, especially Right Faith. So, with this great Dharma and Right Faith, they can understand the great truths of the Great Vehicle teachings. They not only have faith in them, but can also understand them. Therefore, they can focus on cultivating great practices, which are Bodhisattva-practices. They constantly seek [the Buddha-Dharma] and work to transform sentient beings. So, we seek the teachings while helping others. On one hand, we keep learning and seeking the truths of the Buddha-Dharma. On the other hand, we diligently give teachings to help suffering sentient beings. Whenever we receive correct and good teachings, we must quickly pass it on to other people. This is how we “cultivate great practices.”

Moreover, we must also “establish great causes.” Since we created this cause in the past, it has matured in this lifetime so that we can encounter the Dharma. We need to seize this opportunity and not let it pass us by. By completing our great conditions from the past and creating future causes for sentient beings, we sow seeds of blessings and form good affinities. This is how we “establish great causes.” With such causes and the affinities we have created with everyone, we will “attain great fruits.”

In our past lives, we have not attained perfect, universal enlightenment. In this life, we have come closer to that goal. In future lives, we will be even closer. So as long as we remain mindful and at peace in the past, present and future, we will constantly sow seeds and attain fruits. We continuously accumulate causes and conditions, effects and retributions. These are great seeds and great fruits. In this way we can be enlightened sentient beings, which are Bodhisattvas. They awaken suffering living beings by willingly coming to this world. They also willingly live among people and seek the teachings while transforming others. This [makes them] enlightened sentient beings.

In the Lotus Dharma-assembly, everyone besides those in the Buddha’s Sangha had already made great aspirations and vows. The Buddha felt the causes and conditions were ripe to lead the Sangha in a new direction. He hoped everyone in the Sangha could make great aspirations and establish great vows. So, He started to teach the Bodhisattva Way.

At the Lotus Dharma-assembly, as He began to teach the Bodhisattva Way, 80,000 Bodhisattvas came from all ten directions. [Thus], from all directions came these enlightened sentient beings who had formed great aspirations and made great vows. Then heavenly beings, dragons and their fellow Dharma-protectors also came to this spiritual training ground to help it succeed.

Next, it talks about the humans who were present.

“There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

[Empress] Vaidehi’s son was King Ajatasatru. He had a retinue of several hundred thousand, so there were quite a few people. Since he was a king, naturally he had a large retinue. In particular, this country had many ministers who believed in the Buddha-Dharma. King Ajatasatru represented them. Before King Ajatasatru, there was Vaidehi,

Who was the cause for [the Buddha teaching] the Sutra of the Meditation on the Buddha of Infinite Life. She was the mother of King Ajatasatru and. King Bimbisara’s wife.

The period in which the Buddha expounded Dharma was already the era of King Ajatasatru. Speaking of Vaidehi, how did she initiate the Sutra of the Meditation on the Buddha of Infinite Life? Her name appears here because of her karmic connections.

Before King Ajatasatru was born, according to tradition, King Bimbisara hired a famous fortune teller and asked him to predict what great works the child that Vaidehi was carrying would accomplish for the country in the future. But the fortune teller foretold, “When Vaidehi’s child is born, he will be detrimental to your majesty.” Because of these words, King Bimbisara became constantly depressed. He loved his wife very much, and naturally he anticipated that this child would ascend to his throne in the future. So, he was unhappy every day.

Eventually, the child was born, and the king recalled the fortune teller’s words. An ignorant thought arose, so he picked up the child and threw him down. After the child was thrown to the ground, a maid quickly picked him up. Meanwhile, the king was shocked by his own action. Since he was a pious Buddhist, he should not have behaved like that. He saw that the child was rescued by a maid and was thankful he was not injured, except for his fingers. From then on, he cherished this child because he felt a sense of guilt. So, he lovingly raised this child into adulthood.

Starting from this incident, Ajatasatru was raised in a favorable environment. His parents were kind and benevolent and were very faithful disciples of the Buddha. This country was peaceful and prosperous. So, he was raised in a great environment. After he grew up, [he met] a member of the Buddha’s Sangha, Devadatta, who was also the Buddha’s younger cousin. He was very intelligent and was able to understand the Dharma. However, although he was able to understand it, it could not enter his heart. So, he had very insubordinate thoughts about destroying the Buddha’s Sangha and sought ways to harm or murder the Buddha. There are many similar stories in Buddhism.

This person, Devadatta, was close to Ajatasatru. He flattered Ajatasatru as much as possible and often showed him his spiritual powers. Under Devadatta’s influence, Ajatasatru started to develop a rebellious mindset. Therefore, the two made an arrangement. “You will overthrow the Buddha and become the new Buddha. I will overthrow my father and seize the throne to become the new king.” The two of them conspired to do this.

One time, King Bimbisara left the city. With this opportunity, Ajatasatru began to seal off the palace. When the king returned, Ajatasatru ordered his army to arrest the king and lock him up in prison without any food. Vaidehi was very worried, so every day she cooked up a syrup of sugar and honey and something nutritious. Then she smeared it over the lining of her clothes before she visited him in prison. The king depended on the honey and sugar to stay alive.

During this time, Queen Vaidehi wondered why life was so full of contradictions. Her most beloved child changed overnight and committed these disobedient wrongdoings. She had no way to guide him. She renounced the world, but for the sake of the king and the country, she had to be patient. Her spiritual support came from the Buddha, so she requested the Dharma from Him. That was when the Buddha expounded the Sutra of the Meditation on the Buddha of Infinite Life to help her realize non-arising patience.

He helped her understand that she had to be patient because this world is the Evil World of Five Turbidities. The Saha World must be endured. One must surpass the state of endurance to have non-arising patience. Therefore, she became very mindful [in her practice of] this Pure Land Doctrine, the Sutra of the Meditation on the Buddha of Infinite Life. Because she loathed the Saha World and yearned to go to the Pure Land, she practiced this sutra and attained non-arising patience.

As she practiced and studied Buddha’s teachings by reverently chanting the Buddha’s name and practicing the Pure Land Doctrine, she still regularly brought sugar and honey to the king every day. However, Ajatasatru soon discovered this, so he ordered the prison’s door to be sealed. This prevented Vaidehi from entering the prison.

At the same time, the king, who was also a Buddhist, fell into deep despair. What should he do? With great reverence, he faced Vulture Peak and prayed to the Buddha to save him. When the Buddha learned about this, He sent Maudgalyayana to teach the Dharma to him. Naturally, Maudgalyayana could not enter either. Through the rays of light above the prison, Maudgalyayana used his spiritual power to transmit his voice into the prison.

Meanwhile, King Ajatasatru and his mother Vaidehi were having a meal together. Ajatasatru’s son was very naughty and would not stop playing with a dog. If they wanted him to eat, he said the dog had to sit with him. Because Ajatasatru cared for his son, he said, “That is fine. Come, son, come along with your dog.” When he saw the dog sitting next to his son,

Ajatasatru sighed with regret. He said to his mother, “I am a king, but since I love my son, I am eating with a dog.” Vaidehi was worried and miserable, so she told her son, “Did you know? When you were little, you injured your toe. It discharged so much pus, and it was sore and swollen, so you cried. In order to relieve the pain in your toe after it festered and swelled, to make you more comfortable, your father sucked out the pus and blood from your toe with his mouth.” After Ajatasatru heard this, he was really shocked and felt very repentant. He quickly ordered the prison’s door to be opened so he could invite his father to come out.

It happened that at the same time, Maudgalyayana was telling King Bimbisara that the food eaten by the heavenly beings in the four heavens of the four heavenly kings was much better than the food in the human realm. A sense of greed momentarily arose in the king. He imagined that he was eating such food; he indulged in that fantasy. Suddenly, he heard sound from the outside. Ajatasatru was coming to open the door for him. He suddenly felt frightened, “My son is opening the door. He must be coming to kill me.” That thought suddenly arose. He had been starving for many days so he had no strength. His mind was also fixated on the food eaten in the four heavens of the four heavenly kings. Therefore when he experienced such a fright, he passed away.

From then on, Ajatasatru felt deeply repentant, and at that time, he also became sick. His younger brother told him, “It is not good for you to be like this every day. The Buddha is preaching at Vulture Peak. Why don’t you ask the Buddha to give you a teaching right away?” So Ajatasatru went [to Vulture Peak]. Manjusri Bodhisattva welcomed him and led him before the Buddha to repent his transgressions. Then he took refuge in the Buddha-Dharma. But he was sick and getting worse each day. However, he vowed to uphold the Buddha-Dharma. So, when the Buddha began to teach the Lotus Sutra, it was at that time that Ajatasatru joined the Lotus Dharma-assembly, despite his poor health.

Later, when Kumarajiva translated the sutras, he deliberately listed Vaidehi’s name. This verse is actually not so much about her, bur rather about her son Ajatasatru, who was also at the spiritual training ground. This was done just for people to know that it was she who had the karmic condition to inspire the Buddha to expound the Sutra of the Meditation on the Buddha of Infinite Life; she was the one. Since she was also the king’s mother, her name was listed. That is why this passage mentions. “Vaidehi’s son, King Ajatasatru.”

Everyone, as we learn the Buddha-Dharma, we should make great aspirations and vows. How do we make great vows? In our past lives and now, [in our present] life, we must make great aspirations and cultivate great practices. We should interact with people and take good care of our great causes so that we can attain great fruits. That prevents us from giving rise to thoughts that create hatred and cannot be resolved.

So, another name of Ajatasatru was. Hated-Before-Birth. Before he was born, his father already held a grudge against him. After he was born, a single act created this karmic condition. In summary, as we learn the Buddha’s Way, we must always take good care of our minds. So, we must always be mindful.

Episode 68 – The Dharma Is Passed Down to Nurture All

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>>The world is at peace. All beings of the four forms of birth coexist in this world. The eight classes of Dharma-protectors will safeguard our minds. They will bless the world with safety and health.

>>The Buddha manifests in this world and uses the path to save all sentient beings. The Dharma is passed down through generations. With loving-kindness, He nurtures all.

>>The eight classes of Dharma-protectors will guard us. Therefore, the sutras often list the assemblies of the eight classes of Dharma-protectors.”

>> There were eight dragon kings: Dragon King Nanda, Dragon King Upananda, Dragon King Sagara, Dragon King Vasuki, Dragon King Takshaka, Dragon King Anavatapta, Dragon King Manasvin [and] Dragon King Utpalaka, each with a retinue of several hundreds of thousands.

>>Four kinnara kings: Kinnara King Dharma, Kinnara King Wondrous Dharma, Kinnara King Great Dharma, Kinnara King Upholding Dharma, and each had a retinue of several hundreds of thousands.

>> There were four gandharva kings: Gandharva King Music, Gandharva King Musical Sound, Gandharva King Beautiful [and]. Gandharva King Beautiful Sound, each with a retinue of several hundreds of thousands.

>> There were also four asura kings: Asura King Bhandi, Asura King Kharakantha, Asura King Vemachitrin, [and] Asura King Rahu, each with a retinue of several hundreds of thousands.

>> There were four garuda kings: Garuda King Great Majesty, Garuda King Great Body, Garuda King Great Fullness [and] Garuda King As One Wishes, each with a retinue of several hundreds of thousands.

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When the four elements are in harmony,

The world is at peace. All beings of the four forms of birth coexist in this world. The eight classes of Dharma-protectors will safeguard our minds. They will bless the world with safety and health.

I often tell everyone that, our minds should be very harmonious, and we must constantly be reverent and vigilant. If our minds are in harmony, and we are reverent, vigilant and hold nature in awe, naturally our prayers will reach all Bodhisattvas, Buddhas, dragons, heavenly beings and. Dharma-protectors, who will guard and bless the world with safety. Since we believe in the eight classes of Dharma-protectors, we should understand where the power to harmonize the four elements comes from.

This power comes from harmonious minds and gratitude for the blessings of heavenly beings, dragons, heavenly kings, etc. I often mentioned these in past lectures, especially in discussing the Earth Treasury Sutra. The wind, water, earth and fire gods, [as recorded] in many sutras, have their own areas of influence and oversee certain things in the world. Therefore, for the four elements to be in harmony, the wind gods, water gods, earth gods and fire gods must also be in harmony. If the four elements are not in harmony, there will be no peace in the world. All beings go through one of four forms of birth. The four forms of birth are womb-born, moisture-born, transformation-born and egg-born. Life must arise through these four forms of birth. Whether we speak of plants, animals, human beings, microorganisms or any other beings, they all coexist in this world. All are born from the earth and nurtured by heaven. If the earth and heaven are imbalanced, living beings face disasters and calamities and cannot achieve a state of well-being. If we want the four elements to be in balance and everything to be safe and sound, we must be reverent and hold nature in awe. If we respect nature and live our lives according to the laws of nature, naturally the eight classes of Dharma-protectors will guard and bless us.

Consider how parents are the most compassionate. But if a child acts too wickedly, even his parents will be disheartened. Although relatives also want to help the child, they are unable to, so they also give up. There are also those who believe that since this child cannot be reformed, some hardship may be beneficial for him. We in the human realm have such mindsets, and so do the eight classes of Dharma-protectors. If they see that people in the world are abiding by natural laws, naturally they will guard and protect us.

Therefore, we must believe that because everyone is a good person, we all deserve the protection of the heavenly emperor and gods. Naturally, “they [will] guard and bless the world with a state of well-being.” We must all have this mindset. We cannot just do what we want and deny the law of karma. I often talk about the law of cause and effect. When we do good deeds, the eight classes of Dharma-protectors will guard and bless us by keeping the four elements in balance. This is how good causes naturally result in good effects. This is the cycle of goodness. If we do bad deeds and create bad causes that lead to bad effects, naturally the eight classes of Dharma-protectors cannot guard or protect us because of our collective karma as sentient beings.

So, we Buddhist practitioners should believe that,

The Buddha manifests in this world and uses the path to save all sentient beings. The Dharma is passed down through generations. With loving-kindness, He nurtures all.

The Buddha manifested in this world and expounded the Dharma solely to forge a broad path. The Buddha has already walked this path, so He comes back to tell us, “You must practice and tame your mind in this way. It is definitely safe to walk this path which leads us back to our intrinsic Buddha-nature.” The Buddha constantly expounded the teachings to bring peace to our minds and to correct our course. So, if we can settle our minds and head toward the right path, naturally we will be free from harm.

“The Dharma is passed down through generations,” so, “with loving-kindness, He nurtured all.” The Buddha expounds the teachings and hopes they can be passed down continuously. This is like our Dharma-lineage and wisdom-life. Our wisdom-life is eternal. Our physical life is fragmentary. Therefore, we experience Fragmentary Samsara. All beings experience Fragmentary Samsara. [We all] live life one fragment at a time. How long will our lifespan [last]? 30 years? 70 years? 80 years? Or 100 years? It depends on our karmic connections to this world. In our past lives, what kinds of karmic connections did we create for this life? Some [created conditions] for a short life. Others [created conditions] for a long life. These are all fragments.

In this world, all sentient beings are subject to Fragmentary Samsara. But we have something that is everlasting, a wisdom-life that does not arise, cease or die. This is what we call wisdom-life. So, our wisdom-life exists forever. But how do we prevent our wisdom-life from ever getting deluded? Only the Buddha-Dharma [can ensure this].

Through the Buddha-Dharma we realize that along with this lifetime, we go through Fragmentary Samsara; this is the law of nature. We already know that we must make the most of the privilege to live this life. The body is a vessel for spiritual practice. With this body, we encounter the Buddha-Dharma in this lifespan. So, we must quickly absorb and understand it. We must experience it in this world. Those who are learning not only absorb knowledge from outside, but also diligently probe [their own minds]. This is [the way to] learn. We must use this time to study hard and gain realizations through learning.

If we learn mindfully, naturally we can realize that life is inherently impermanent. We can realize that we have a permanent and eternal wisdom-life. Thus, we must cherish it. We must use our physical life and cherish our wisdom-life. This is why I tell everyone to take good care of our minds and not allow our thoughts to go astray.

So, in the human realm, the Buddha-Dharma is the path that helps all sentient beings. It enables them to accept this path to enlightenment. The Dharma is [the source of] wisdom-life, so this Dharma-lineage must be passed down continuously. “With loving-kindness, the Buddha nurtures all.” In His compassion, [He used] the Dharma to nurture everyone’s wisdom-life. So, we must be earnest and diligent. We must apply the Buddha’s teachings to our minds and to our daily living. Then our wisdom-life can grow.

To have the protection of the eight classes of Dharma-protectors, we must live according to the rules, focus on spiritual practice, experience the world and go among people [to help them]. Then naturally,

The eight classes of Dharma-protectors will guard us. Therefore, the sutras often list the assemblies of the eight classes of Dharma-protectors.”

Because [they were there], when the Buddha expounded the teachings, the records of the teachings listed the eight classes of Dharma-protectors.

In the Lotus Dharma-assembly, besides the monastics and Bodhisattvas, of course the eight classes of Dharma-protectors were also there. So if we understand this, we can analyze the next portion of the text. How many of those in the eight classes of. Dharma-protectors were there at this assembly? As before, their representatives were listed.

There were eight dragon kings, [who] were the representatives of the dragon gods of water.

There were eight dragon kings: Dragon King Nanda, Dragon King Upananda, Dragon King Sagara, Dragon King Vasuki, Dragon King Takshaka, Dragon King Anavatapta, Dragon King Manasvin [and] Dragon King Utpalaka, each with a retinue of several hundreds of thousands.

The eight aforementioned dragon kings represented the dragon gods in the assembly. How many were actually there? There were roughly hundreds of thousands in each of their retinues.

There were also.

Four kinnara kings: Kinnara King Dharma, Kinnara King Wondrous Dharma, Kinnara King Great Dharma, Kinnara King Upholding Dharma, and each had a retinue of several hundreds of thousands.

The kinnara kings were the gods of song, and these four leaders were the representatives of the gods of song. Their songs were not common, worldly songs. Everything they sang was a teaching. Because these heavenly gods also took refuge in the Buddha-Dharma, the songs they sang were a method of teaching. Kinnara King Dharma taught the Dharma. Kinnara King Wondrous Dharma could explain the subtle and wondrous meaning of the Dharma with beautiful lyrics. Next, Kinnara King Great Dharma and his retinue engaged in great practices of the Dharma. Not only did they understand it, they had entered and practiced it accordingly. The Dharma the kinnara kings upheld was the Dharma the Buddha realized. When we put the teachings into practice, naturally we are upholding the Buddha-Dharma. This was how the four kinnara kings upheld the Buddha-Dharma.

Next,

There were four gandharva kings: Gandharva King Music, Gandharva King Musical Sound, Gandharva King Beautiful [and]. Gandharva King Beautiful Sound, each with a retinue of several hundreds of thousands.

Similarly, out of these huge retinues, these four were the representatives. They were the gods of music. They conducted the instrumental musicians. Their music sounded very beautiful and graceful. The beautiful sounds completely depended on how the musicians were conducted. These were the gods of music.

There were also four asura kings: Asura King Bhandi, Asura King Kharakantha, Asura King Vemachitrin, [and] Asura King Rahu, each with a retinue of several hundreds of thousands.

We should all know that asuras are not heavenly beings. Although some existed in the heaven realm, they had heavenly merits but not heavenly virtues. We all know that asuras are short-tempered. With such terrible tempers, how could they be born in heaven? It was because they cultivated giving. However, they did not cultivate their minds. In the human realm, [we also see people like them]. Some people enjoy helping others and are willing to donate money, but they are short-tempered. Besides that, the more they give the more arrogant they become. In this world, there are many givers like them. They cultivated blessings in the human realm, so they were born in heaven. But they did not cultivate their minds, so they easily give rise to anger and rage. In heaven, they often fight with heavenly beings. They are argumentative and belligerent. [Such beings] are called asuras.

Next,

There were four garuda kings: Garuda King Great Majesty, Garuda King Great Body, Garuda King Great Fullness [and] Garuda King As One Wishes, each with a retinue of several hundreds of thousands.

[A] garuda is a kind of bird, which is particularly enormous. When they spread their wings, their wingspan is about 13,200 miles wide. We have never seen such an enormous bird. But the garuda birds that we make offerings to every day is this kind of bird. It is the bird that dragons are most scared of, because they loved to eat dragons. Each being has a natural predator. Dragons are scared whenever garuda birds appear. In Indian myths, they were the god of birds. They were very enormous. Did they really exist in this world? [We] do not know.

In short, we should believe that the eight classes of Dharma-protectors each have their own areas of influence and oversee certain things in the world. All things in the world are overseen by a particular god. So, we must understand that these spirits have strong spiritual powers. We must believe in this. How do we believe in this? Isn’t this a deluded superstition? No. The Buddha wants us to be wise in our faith. He wants us to believe that these beings have their own areas of influence, their own things to oversee. Ever since ancient times, all religions have had such legends. Not to mention that Buddhism originated in India. [So], it is better to believe than not.

In conclusion, we should know that everything in the universe has to be in balance. This state of harmony starts with our minds. If our minds are harmonious, our behaviors, actions and the way we interact with people and things will be harmonious. As long as things are in harmony, the world can truly be in a state of peace and joy.

So, fellow Bodhisattvas, fellow practitioners, we do not just learn the Buddha’s Way for ourselves. We must also motivate others to practice it. More importantly, we must hold nature in awe and amass blessed karma. We do not know when our physical existence, this Fragmentary Samsara, will end. But we have ever-lasting wisdom-life. So, we must diligently use this body to engage in spiritual practice. [This applies to] our daily living, the way we deal with people and things, the way we speak and act, and all our behaviors. Everything we do in this universe is watched closely by all spirits and. Dharma-protectors. Therefore, we must be vigilant and reverent, and always be mindful.

Episode 67 – The Buddha’s Path to Enlightenment

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>> Learn the path to perfect enlightenment by following the Buddha’s teachings. Internally safeguard and externally promote them. Sovereign Sakra and all heavenly beings protect the true Dharma in the Three Periods of Time, across ten directions.

>>Sakra-devananIndra was present with his retinue of 20,000 heavenly princes.

>>Sakro-devanamIndra was also called Sovereign Sakra and the Lord of the Trayastrimsa Heaven. He was the Lord of the 33 Heavens.

>>Trayastrimsa means 33. With eight cities in each of the four directions, and the City of Good Views in the center, there are 33 cities total. The one who lives at the peak of Mt. Sumeru is the heavenly lord of the desire realm. Therefore he is listed first.

>> Among them were. Heavenly Prince Moon, Heavenly Prince Pervading Fragrance, Heavenly Prince Jeweled Light and the Four Great Heavenly Kings with their retinue, 10,000 heavenly princes in all.

>> Ministers who live in the center of these heavens are called the Assembly of the Four Kings. The heavens of the Sun, Moon, stars, and planets are controlled by the Four Heavenly Kings.

>> Heavenly Prince Freedom, Heavenly Prince Great Freedom, and their retinue, 30,000 heavenly princes in all.

>> Next is “the ruler of the Saha World,” King Brahma, the great Brahma Sikhin, and the great Brahma Brilliance, and others, with their retinue, 12,000 heavenly princes in all.

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Let us learn and practice the Buddha’s teachings.

Learn the path to perfect enlightenment by following the Buddha’s teachings. Internally safeguard and externally promote them. Sovereign Sakra and all heavenly beings protect the true Dharma in the Three Periods of Time, across ten directions.

This tells everyone that since we have become Buddhists, we must pursue the path to perfect enlightenment. Every day we hear about perfect enlightenment and how “the great Bodhi-path leads to perfect and universal enlightenment.” When we practice the Buddha-Dharma, we must progress diligently, step by step; we must never stop! This is the path to perfect enlightenment.

The Buddha-Dharma is like the ocean; its teachings are boundless. In daily living, all matters, major or minor, are encompassed within the Buddha-Dharma. So, our daily living must not deviate from the path to perfect enlightenment. We must carefully cultivate our minds, that is how we “internally safeguard.” What are we guarding? We need to guard our minds so that our thoughts never deviate from perfect enlightenment.

So, we must “Internally safeguard and externally promote.” Externally, we must promote the Buddha-Dharma. If we have the right mind, thoughts and path, then in our daily interactions, we are inevitably promoting the Buddha-Dharma. When we teach by example and apply the teachings, we can captivate sentient beings and guide their minds. This depends on our usual behavior and actions, which are also part of promoting the Dharma.

Promoting the Dharma does not only happen in a lecture hall or in a great public assembly. Not necessarily. It happens through our way of living. That is how we. “Internally safeguard, externally promote.” If our minds, speech and actions are [upright], this religion [will flourish] because of you, me and all of us. This is how we promote the Dharma to benefit all beings.

I often say, when people and matters are in harmony, we are in harmony with principles. Harmony means we are united and of the same mind. Then [the Dharma] will last forever. This is the mark of a true Dharma-protector. The human realm needs to be like this. Harmony can move the heavens so that. “Sovereign Sakra and all heavenly beings protect the true Dharma in the Three Periods of Time, across ten directions.”

The Three Periods of Time directly refer to the past, present and future. Several decades have passed since we were born. Do we realize that we have a past in this life and also a past in previous lives? We have infinite and countless pasts. As we have endless pasts, we have endless presents and endless futures. Every day we live in these Three Periods of Time.

The “present” I just spoke of has become the “past” with each passing second. What I am now calling the “present” was also once the “future,” in the past. These Three Periods of Time can exist within a short time frame, within minutes and seconds or between thoughts. In all moments, at all times, we exist in these Three Periods of Time, past, present and future. Since time is always passing by, there is continuously a present, so this creates innumerable futures. When we are in the Three Periods of Time, we must seize every moment. To seize the present is to seize the future.

When we accidentally do something we should not have done, this results in bad effects for the future. We must also be very vigilant of this. If we take good care of our minds and maintain spacious and open hearts, we can travel “across the ten directions.” I often say, “broaden your mind to encompass the universe.” This means that with one thought, we can embrace all things in the world. Every day, we aim to know more about things in the world. Is it useful to only know things? We truly need to take action also. If we really want to do something, there is nothing we cannot do.

So, I often talk about time, space and relationships. Whether across space or across time, we should always strive to comprehend principles. If we can comprehend them, then we can act on them. [These are] the “Three Periods of Time [and] ten directions.”

As we just [read], “Sovereign Sakra and all heavenly beings protect the true Dharma.” Indeed, we can intuitively realize that in our lives, this world and our relationships, Sovereign Sakra and all heavenly beings are present. Now I often say, “In this world, the spirits protect our minds.” Do they? They do. After the Buddha attained enlightenment, Sovereign Sakra often came to hear the Dharma. He also took refuge with the Buddha and became His disciple. We call the Buddha “Teacher of the Three Realms,” and “Father of Four Forms of Birth.”

The Three Realms are the desire realm, form realm and formless realm. So, He is the Teacher of the Three Realms and the Great Enlightened One of the universe. He is not only the Enlightened One of this world, but of the universe. Furthermore, Sovereign Sakra constantly comes to protect the Buddha-Dharma.

Exactly what form does Sovereign Sakra take? We can now read about this. “At that time” refers to the time when the Buddha was on Vulture Peak, at that spiritual training ground. Aside from those I mentioned previously, the monastics, Arhats and those at or beyond the level of learning, there were also Bodhisattvas. We have discussed all of these already among the many people at that assembly, aside from Bodhisattvas, there were heavenly beings.

Sakra-devananIndra was present with his retinue of 20,000 heavenly princes.

The heaven realm is closely related to our world. I also often talk about the Lord of Heaven, also known as Sovereign Sakra or. Sakro-devanamIndra. His retinue of deities was comprised of 20,000 heavenly princes. “He was also called Sovereign Sakra;” this is another of Sakro-devanamIndra’s names. Where was his place of residence? It was in the Trayastrimsa Heaven, so he was the Lord of the Trayastrimsa Heaven.

Sakro-devanamIndra was also called Sovereign Sakra and the Lord of the Trayastrimsa Heaven. He was the Lord of the 33 Heavens.

When we discuss teachings in the sutras, you will often hear “Trayastrimsa Heaven.” In the Trayastrimsa Heaven, the Buddha expounded the Earth Treasury Sutra. During a period of summer retreat for the Sangha, the Buddha went to the Trayastrimsa Heaven to expound the Earth Treasury Sutra. Everybody knows that the Earth Treasury Sutra is the Buddhist sutra on filial piety.

The Buddha, at that time, wanted to repay His mother’s grace. Seven days after giving birth to Him, Lady Maya passed away. The child she gave birth to became the Great Enlightened One of the world; because of this achievement, she was reborn in heaven. Though the Buddha had attained enlightenment, in His later years, there was still one matter that. He considered unresolved. He still had to repay His mother’s grace so. He went especially to Trayastrimsa Heaven to expound the Dharma for His mother.

Trayastrimsa Heaven has a total of 33 heavens. These 33 heavens have their own story. The 33 heavens are divided into four directions, east, west, north and south. In each direction, there are eight cities. So when multiplied by four directions, there are 32 cities. In the middle of these 32 cities is one more city. Therefore, altogether there are 33 cities. In each of these 33 cities there is one ruler. Since this is the heaven realm, they are referred to as heavenly lords.

So, [Sakra] is also the Lord of 33 Heavens. At the center of these 33 heavens, the City of Good Views was where the Buddha expounded Earth Treasury Sutra. The ruler of the City of Good Views ruled the lords of the 32 cities. Therefore because Sakro-devanamIndra, or Sovereign Sakra, was at the center of Trayastrimsa Heaven, he was called the Lord of 33 Heavens. Within the 33 heavens, he was the heavenly lord in the center.

Trayastrimsa means 33. With eight cities in each of the four directions, and the City of Good Views in the center, there are 33 cities total. The one who lives at the peak of Mt. Sumeru is the heavenly lord of the desire realm. Therefore he is listed first.

Actually, one day in Trayastrimsa Heaven is equal to 100 years in the human realm. Why is it that these 33 cities, when grouped together, are called 33 heavens? This is a reference to a story from long ago, during the time of Kasyapa Buddha. This was an incalculable number of years ago. During Kasyapa’s Era of Dharma-semblance, there were temples and stupas that had fallen into disrepair and were run down. At that time, a woman went to pay respect to the Buddha and saw that the temple and stupa had almost fallen to a state of complete neglect. She could not bear it.

Upon seeing the Buddha’s statue, she felt joy. But when she saw that the temple and stupa were in disrepair, she found it unbearable. She aspired to do good and donated all her assets to repair the temple and stupa, but it was not enough. So, she vowed to encourage her friends to help. She gathered 32 good friends who shared her ideals. They witnessed her dedication and saw her donate all her assets. [Soon], the repairs to the stupa and temple were nearly complete. Therefore, they supported her by contributing and donating money to complete the repairs.

Because of these causes and conditions, these 33 people, including the woman who initiated this project, were reborn based on the merits of their offering to Kasyapa Buddha’s stupa and temple. So, they were born in Trayastrimsa Heaven and in the 33 cities spread out in the four directions. At the city in the center was the kind woman with the original aspiration. She later became the leader of the 33 heavens. This is the story [of Trayastrimsa Heaven].

Next, [it says],

Among them were. Heavenly Prince Moon, Heavenly Prince Pervading Fragrance, Heavenly Prince Jeweled Light and the Four Great Heavenly Kings with their retinue, 10,000 heavenly princes in all.

These heavenly princes, Heavenly Prince Moon, Heavenly Prince Pervading Fragrance, Heavenly Prince Jeweled Light and the Four Great Heavenly Kings all reside in the same heaven. The Four Great Heavenly Kings are in the heavens on the top of Mt. Sumeru. This is closer to our world. One day there is equal 50 years in our world. According to stories in the Buddhist sutras, it extends in four directions from Mt. Sumeru. The center of it is the closest to our world so it is also called the heaven closest to the world. Within this realm are the Sun, the Moon and the stars. So, this is the Heaven of Four Heavenly Kings. It is not far from the earth.

The Four Heavenly Kings rule the constellations of this universe. The Moon and the Sun fall under their rule. There are four heavenly kings, representing [each of] the four directions. In the east there is King Dhrtarastra, and in the south there is King Virudhaka. In the west there is King Virupaksa, and in the north there is King Dhanada. The Heaven of Four Heavenly Kings is ruled by these four heavenly kings. So in our world, there are different heavenly kings who rule.

Ministers who live in the center of these heavens are called the Assembly of the Four Kings. The heavens of the Sun, Moon, stars, and planets are controlled by the Four Heavenly Kings.

Next there were.

Heavenly Prince Freedom, Heavenly Prince Great Freedom, and their retinue, 30,000 heavenly princes in all.

They dwell in the heavens of space and are the heavenly assembly of the desire realm.

Next is “the ruler of the Saha World,” King Brahma, the great Brahma Sikhin, and the great Brahma Brilliance, and others, with their retinue, 12,000 heavenly princes in all.

They are the heavenly assembly of the form realm, who reside in the heavens of space. The form realm is very far from the earthly realm. [King Brahma] is respected by all.

We often ask why the Buddha had to overcome demons right before He attained enlightenment. That was because of the king of demons is in the Saha World. If someone wants to leave the three realms, [this king] becomes menacing and thus, he disturbs the person’s mind. However, he was still subdued by the Buddha’s Right Dharma. These 12,000 heavenly princes in all were fewer in number [than other retinues].

To summarize, the Buddha-Dharma is in the world. Both the desire realm and the form realm are places where the Right Dharma pervades.

As we learn the Buddha’s way, we must be mindful and head toward perfect enlightenment. We have to make an effort to practice them in our daily living. In our living, we cannot only consider ourselves and do as we please. We cannot. [As] Buddhists, we must remember to “internally safeguard and externally promote,” so our practice can be lasting. Only then can. “Sovereign Sakra and all heavenly kings protect the true Dharma.” Together, heavenly and human beings must protect and uphold the Buddha-Dharma in the past, present and future for it to last forever in this world. Thus, people must promote the Dharma. The Dharma cannot promote itself. So, we must always be mindful.

Episode 66 – Uphold Great Vows to Bring Joy to All

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>>Enter the door of Right Faith to realize all Dharma. Awaken correct knowledge to realize all paths. Practice kindness and exercise compassion to relieve all suffering. Uphold great vows to bring joy to all.

>>Moonlight Bodhisattva. Full Moon Bodhisattva. Great Strength Bodhisattva. Unlimited Strength Bodhisattva. Transcending Three Realms Bodhisattva. Bhadrapala Bodhisattva. Maitreya Bodhisattva. Jewel Accumulation Bodhisattva. Guiding Master Bodhisattva. The Bodhisattva Mahasattvas such as these numbered 80,000 in all.

>>Next, we will discuss the Full Moon Bodhisattva. He represents how self-enlightenment and perfect wisdom are like the moon on the fifteenth of the lunar month.

>>Great Strength Bodhisattva has the strength to influence the whole world and transform all sentient beings.

>>Unlimited Strength Bodhisattva. The number of grains of dust cannot compare. The number of asankyas cannot measure up. Thus, the number he influenced cannot be known.

>>Transcending Three Realms Bodhisattva. He possesses merits to transcend the afflictions of cyclic existence and the Three Realms. He can also expound the Dharma to help others transcend all defilements. Next is Bhadrapala Bodhisattva. His name means “protector of virtue.” He also protects the virtuous Dharma, so it will not be lost from this world.

>>Maitreya Bodhisattva. Maitreya is a surname that means “compassionate.” Because he met the Compassionate Buddha, who expounded the Compassionate Samadhi Sutra, he was given the surname Compassionate. Next is Jewel Accumulation Bodhisattva. Jewel Accumulation Bodhisattva is

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Enter the door of Right Faith to realize all Dharma. Awaken correct knowledge to realize all paths. Practice kindness and exercise compassion to relieve all suffering. Uphold great vows to bring joy to all.

This means that as we study the Buddha’s teachings, we must enter the Way through the door of Right Faith. If we have Right Faith, Right Views and. Right Understanding, we can firmly and steadily step onto this path. If we find the right door, our path will be clear. So, if we enter the door to the Buddha’s Way with. Right Views and Right Understanding, our study and practice of the Buddha-Dharma will lead us to realize how profound and wondrous it is. As long as our hearts do not deviate from the Dharma, there are no principles that cannot be explained by the Buddha’s teachings.

We must also “awaken correct knowledge” within us. Our hearts cannot deviate, not even slightly. I often tell everyone that a slight deviation in our minds will cause a huge divergence in understanding. So, we must have correct knowledge. Then we can “realize all paths.” If our minds and wisdom are oriented correctly, we can naturally realize all truths. We cannot simply speak of them, we must also put them into practice. Then we can experience the beauty of this path.

If every one of us can obtain one teaching and practice it, we can realize the principle behind it. In our daily living and interactions with people, we can truly realize and experience it. Then our state of mind will be one of joy. If we listen to these principles but do not actually practice them, we cannot realize or experience them. So, to [have] the Buddha’s mind, we must develop Mahayana aspirations and physically follow the path of the Buddha. Therefore, if we can step onto the right path of the Buddha-Dharma, we will naturally aspire to “practice kindness and exercise compassion.”

With our intrinsic, pure nature and utmost wisdom, naturally, when sentient beings suffer, we cannot bear it. We hope that everyone can be transformed and can resolve their difficult situations. Therefore, when we use loving-kindness and awaken our compassion, we are “practicing kindness and exercising compassion.” When we exercise our loving-kindness and compassion, we feel others’ pain and suffering as our own. If we have great universal compassion, when sentient beings are suffering, we cannot bear it. Having unconditional loving-kindness and great universal compassion is the way we “practice kindness and exercise compassion.” If we are compassionate, we will strive to relieve all suffering. Wherever there is sorrow or suffering, we will go to help of our own accord.

Next, “uphold great vows to bring joy to all.” To bring joy to sentient beings is one of the great vows we make. Then naturally, with the joy we have obtained and the Dharma we have realized, we can liberate ourselves. Then we can share this method with others. We can offer sentient beings whatever they need. This is how we “bring joy to all.” We can bring safety and stability to the lives of sentient beings and help them through difficulties. We are never stingy and can give all we have to help others.

Take the country of Chile for example. An 8.8 magnitude earthquake caused many [to suffer from] this disaster. They were really helpless and devastated. Families were completely broken apart, and many people became homeless. When we heard about this, we looked up which countries were close by. Were there Tzu Chi volunteers in South America? Yes, in Argentina, Paraguay, Brazil and Bolivia. These four countries are close to Chile. But in actual travel time, it takes over ten hours to get there.

So, it was actually quite far. Were the victims of this disaster connected to these other countries in any way? There were no connections. However, a Bodhisattva’s heart is kind and compassionate. Because they practice kindness and exercise compassion, they set off for Chile. Aside from Tzu Chi volunteers from South America, those from the US with experience in emergency relief also came to offer their support. [US volunteers] rushed to South America to teach them how to assess the damage and understand the survivors’ situations and what their needs were. They taught [other volunteers] ways to keep records of the survivors they visited.

In the beginning, Tzu Chi volunteers from these five countries spent over ten days familiarizing themselves with the situation in the disaster area. They learned about the living conditions of the survivors and the supplies they needed. Another group quickly made purchases. There was a shortage of supplies so where would the relief aid come from? This required wisdom, and thus, the causes and conditions manifested. Tzu Chi volunteers were new to the country, so they needed local resources to help and lead the way for us.

The local Taiwanese immigrants and businessmen initially intended to only help a little. But when they saw so many people from other countries coming to help the place where they lived, they felt that they must certainly help as well. So then they witnessed how a group of people who came from different countries gave so sincerely and lovingly. When Tzu Chi volunteers arrived, their harmonious and courteous manner moved the locals deeply. Thus, truth, kindness and beauty manifested in their actions. This was a harmonious organization, so the more time people spent with them, the more they were moved and inspired. They were moved to make vows, thus creating newly inspired Bodhisattvas [in Chile]. They worked harmoniously and in concert with. Tzu Chi volunteers.

Think about this; if we did not practice kindness and exercise compassion, how could the people there have realized the power of love? It also enabled us to motivate the locals to help others with great happiness and joy. They felt Dharma-joy in their hearts so they were inspired to help others. Those who can help others are very happy. So it is said, “uphold great vows to bring joy to all.” Everyone worked so happily. What was their goal? Their focus was to relieve pain and relieve those in suffering. As long as we are able, we will comfort and embrace them. With our two hands, we will deliver supplies to the places we can reach. If we can see and reach them, we will help them. This is how we rescue those in suffering. This is what Bodhisattvas do.

So, Tzu Chi volunteers are in all places and give away all things. Whatever they have, both tangible and intangible, they will give it away. Because they had an awakening, they personally performed these actions. This is how they can truly attain realizations, relieve pain and bring joy to others. This is the mark of a Bodhisattva. Fellow Bodhisattvas, to learn the Buddha’s teachings, we must learn the Bodhisattva-path. When we apply the Buddha’s teachings to our daily living, we can happily attain realizations and be benefactors to others. These are the qualities of Bodhisattvas.

Moonlight Bodhisattva. Full Moon Bodhisattva. Great Strength Bodhisattva. Unlimited Strength Bodhisattva. Transcending Three Realms Bodhisattva. Bhadrapala Bodhisattva. Maitreya Bodhisattva. Jewel Accumulation Bodhisattva. Guiding Master Bodhisattva. The Bodhisattva Mahasattvas such as these numbered 80,000 in all.

We have already introduced Full Moon Bodhisattva. There is also a Moonlight Bodhisattva. We use the moon as an analogy. We are referring to the brightness and darkness of the moonlight.

When the moon is full, it is round, [but] it also will wane. It waxes and wanes over time. Similarly, by practicing the Buddha-Dharma, we appear in people’s time of need. Our teachings will manifest there and give off their glow.

Take Chile for example. In the past, the time had not yet come and the conditions had not yet matured. Therefore, since we had no connections with Chile, we did not go there. But a disaster occurred, and Bodhisattvas arise because of suffering sentient beings. At that moment, Chile and Tzu Chi came together. The conditions were complete [like the full moon]. This depended on causes and conditions, on karmic connections and timing. That is why we use the moon as an analogy for Bodhisattvas.

Next, we will discuss the Full Moon Bodhisattva. He represents how self-enlightenment and perfect wisdom are like the moon on the fifteenth of the lunar month.

When causes and conditions mature, things are as perfect as the full moon. The moon is always round, but its appearance changes over time according to conditions. That is how the moon works as an analogy for the signs of a Bodhisattva.

Next is Great Strength Bodhisattva.

Great Strength Bodhisattva has the strength to influence the whole world and transform all sentient beings.

To really give, we need strength. Is the strength of one person sufficient? Of course not. Bodhisattvas need to mobilize others to come together and influence the whole world. He uses his strength and wisdom to influence the world so that people’s various strengths converge to transform sentient beings.

Next is Unlimited Strength Bodhisattva. [His strength] is truly great. The quantity of dust and sand in the world cannot be compared to [the greatness of] this Bodhisattva. Therefore, “the number of grains of dust and sand cannot compare” to the strength of this Bodhisattva. This is an analogy. “The number of asankyas cannot measure up.” That means no length of time can measure this. “Therefore, the number [of beings] he influenced cannot be known.” Indeed, there are many Bodhisattvas and his strength was truly great. He could guide an unlimited number of beings.

Unlimited Strength Bodhisattva. The number of grains of dust cannot compare. The number of asankyas cannot measure up. Thus, the number he influenced cannot be known.

When we guide and transform sentient beings, we are limited in what we can do in a short time. We need to constantly help and transform others over a long period of time. For our efforts to accumulate requires a long time. So, we often say that “if you maintain your original aspiration, you will surely attain Buddhahood.” Forming aspirations is easy, persevering is hard. Therefore, Bodhisattvas’s true aspirations must be everlasting. If we can persevere and help others for a long time, then we will create countless karmic connections. Unlimited Strength Bodhisattva, for a long time, has constantly transformed and helped sentient beings. He constantly serves humankind. Therefore, with the passage of time, he accumulated great strength.

Next is Transcending Three Realms Bodhisattva. He is replete with merits and virtues to transcend afflictions of transmigration in the Three Realms. The Three Realms are the desire realm, form realm and formless realm. So, we must transcend our state of mind, which is a skill we develop through spiritual practice. Transcended Three Realms Bodhisattva has perfected these skills and has eliminated the afflictions of cyclic existence. He can expound Buddhist teachings and enable everyone to transcend all defilements. This Bodhisattva completely understands all Dharma and has accumulated so many merits that he can eliminate sentient beings’ afflictions. Therefore, he expounds the Dharma. Not only has he attained transcendence, he also helps sentient beings eliminate their afflictions.

Transcending Three Realms Bodhisattva. He possesses merits to transcend the afflictions of cyclic existence and the Three Realms. He can also expound the Dharma to help others transcend all defilements. Next is Bhadrapala Bodhisattva. His name means “protector of virtue.” He also protects the virtuous Dharma, so it will not be lost from this world.

Next is Maitreya Bodhisattva. His name means “the compassionate one.” When he began his spiritual practice, he [met] the Compassionate Buddha, who expounded the Compassionate Samadhi Sutra. After hearing it, Maitreya awakened and entered deeply into spiritual practice. Everyone knows that. Maitreya Bodhisattva is referred to as the future Buddha of this world. But, it will be another 5.67 billion years before he will come to the world. Now, Sakyamuni is still [the Buddha of this world].

Maitreya Bodhisattva. Maitreya is a surname that means “compassionate.” Because he met the Compassionate Buddha, who expounded the Compassionate Samadhi Sutra, he was given the surname Compassionate. Next is Jewel Accumulation Bodhisattva. Jewel Accumulation Bodhisattva is

the one who accumulated many Dharma-treasures, which he gives to many sentient beings. So, he accumulated many merits. Next is Guiding Master Bodhisattva. He provides guidance toward Nirvana. He leads sentient beings to eliminate afflictions and to be pure and undefiled in body and mind. Thus, he is called Guiding Master Bodhisattva.

These Bodhisattvas come to this world and constantly serve others. Perhaps in front, behind, to the left or right of us are some of these Bodhisattvas who have returned out of compassion and are influencing us. To summarize, as we constantly deal with people and matters, we must do so with gratitude, respect and love. Then we can create countless karmic connections and infinite blessings. So, we must always be mindful.

Episode 65 – Benefitting Ourselves and Others, We Are at Ease

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>>We must “enter the Buddha’s mind” so that “we can attain Great Wisdom. [We must] promote all Dharma and turn the great Dharma-wheel. Then infinite Dharma-doors will readily appear. When the Buddha-Dharma is in the world, all places become spiritual training grounds.”

>> Medicine King Bodhisattva. His cause was to be a great doctor in the world. The fruition was that he applied Dharma-medicine to save sentient beings from illnesses of the body and mind. When medicine is prescribed according to illness, all diseases can be healed. When Dharma is taught according to capabilities, all beings can be transformed.

>> Courageous Giving Bodhisattva forever gives all treasures to sentient beings so they can transcend suffering and attain joy. Next is Jeweled Moon Bodhisattva. A moon waxes and wanes with time without benefiting or damaging itself. The Bodhisattva Way appears or disappears according to capabilities without magnifying or diminishing itself.

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To learn the Buddha’s Way,

We must “enter the Buddha’s mind” so that “we can attain Great Wisdom. [We must] promote all Dharma and turn the great Dharma-wheel. Then infinite Dharma-doors will readily appear. When the Buddha-Dharma is in the world, all places become spiritual training grounds.”

Everyone, as we learn the Buddha’s Way we need to bring clarity to our minds and see our nature. That means we must enter the Buddha’s mind. When we start to learn the Buddha’s Way, we must always take the Buddha’s mind as our own. To attain great wisdom, our minds must be pure and undefiled like the Buddha’s mind. If we can return to the state of our pure and undefiled nature, then our wisdom will manifest. If we are wise, we will realize that we actually engage in spiritual practice to help relieve the sufferings of sentient beings. This is our mission.

So, if we develop our wisdom, we will have no difficulties promoting the Dharma, and we can turn the Dharma-wheel all the time to turn evil into goodness and turn ignorance into wisdom. Turning the Dharma-wheel is very important. To turn the Dharma-wheel, we certainly need infinite Dharma-doors to become readily apparent in this spiritual training ground. Then we can teach according to the capabilities of sentient beings and apply wisdom and [skillful] means to help others. Infinite Dharma-doors exist among people. Every person suffers from something different. Countless different types of difficulties exist. Bodhisattvas need to penetrate them all. So, these are also called Dharma-doors. If we enter these Dharma-doors, then we are using them. We must use the kind of Dharma that resonates with the capabilities of those sentient beings.

So I often say, Buddha-Dharma exists in the world; it is not available outside of this world. We absolutely must believe that the teachings the Buddha gave us were about walking the Bodhisattva-path and bringing relief to sentient beings as we experience the wonder of the Buddha-dharma. So, all places become spiritual training grounds. Right now, there are many disasters in the world. Sentient beings truly experience much suffering. We can comprehend how the imbalance of the four elements and our collective karma lead us to experience so much suffering. But Bodhisattvas respond according to the conditions, time, place and capabilities.

For example, after the earthquake in Haiti, a group of Living Bodhisattvas appeared among the suffering sentient beings. They were fulfilling their mission to relieve the suffering of [the people there]. In that place, they exercised both compassion and wisdom to address as many of the people’s needs as possible. Every day in the scorching hot weather, they offered free medical treatments and gave food to the hungry. Moreover, they did so with wisdom. They gave food in exchange for work, because after the earthquake, everywhere was filled with debris and rubble, which littered the streets. So, we asked them to clean the surroundings. But we did not offer them money. There was nowhere to buy things with money. We offered them the job for enough food to feed their whole family. We called this a Work Relief program. It was very important to them.

We stayed there to continuously comfort them, giving them a chance to meet Tzu Chi volunteers. Every day, Tzu Chi volunteers kept them company and inspired them before the work began by sharing the Buddha-Dharma with them and explaining what a “Bodhisattva” is. We explained that being loving gives us a healthy mind, that love is the most blessed power in the world, and that people who give are the most blessed. We guided them with very simple teachings, by explaining the karmic law of cause and effect. We grew close to them and developed a close relationship with them. We guided them in the work, and we talked with them. After we established a relationship, we started to counsel them and asked them to help spread the love.

We did not only want to show them love, but we wanted them to internalize it as well. So, I heard that in the midst of their difficulties, they even created a place for spiritual practice. It is a small and simple place where they could use methods to inspire and train people in proper etiquette and in how to express their love. Indeed, this is very similar to our volunteer orientation workshops here. Meanwhile, they also inspired their drivers, bodyguards and everyone around them to become the new seeds [in Haiti]. This was not easy! So, with this kind of Buddha-Dharma in the world, all places become spiritual training grounds.

These people are Living Bodhisattvas. They never give up on sentient beings in times of such enormous disasters. These Bodhisattvas from the US arrived in groups, one after another. They were able to finish giving these teachings to the local volunteers. This spiritual training ground for Bodhisattvas was created amidst great difficulties and in such a simple space. Think about it. Isn’t this an exercise of both compassion and wisdom? When I heard about this, I was deeply touched.

In the beginning, over 40 years ago, though Buddhist Tzu Chi Merit Association was established, I had no means to conduct trainings. We only held seven-day Buddhist retreats. We treated this annual seven-day retreat as our Bodhisattva training ground. Now, volunteer training is very organized, and there is a sequential curriculum. Therefore, the quality of volunteers is improving. The practices of compassion and wisdom are very closely connected. This is a cycle of love and a constant turning of the virtuous Dharma-wheel. I am very moved by it. This is how we “penetrate the Buddha-mind and attain great wisdom.” Truly, when Bodhisattvas exist in the world, all places become spiritual training grounds. So, I greatly admire them.

Yesterday, we began introducing the Bodhisattvas. Next is Medicine King Bodhisattva. His cause was to be a great doctor in the world. His cause was to be a great doctor in the world, so His fruition was to apply Dharma-medicine to save sentient beings from illnesses of the body and mind. This means that when he was in the causal ground, he studied medicine. Medical treatment is very important. In life, illnesses cause us the worst pain and must be treated with medicine. So, when Medicine King Bodhisattva was in the causal ground, he studied and practiced medicine to save sentient beings from the pain of illness. He also used love as a remedy.

So, on top of treating the illness and the person, we must treat the mind. Illnesses of the body and mind need to be treated at the same time to relieve sentient beings from suffering. This is what Medicine King Bodhisattva did in the casual ground and in the stage of fruition as he continuously saves and transforms people. So, we say that he uses Dharma-medicine. The Dharma is medicine. Dharma-medicine can be used to counsel people and relieve their suffering. So, he diagnoses the illness and then prescribes the medicine accordingly. The medicine he dispenses is based on the illness. There is no elixir that cures all illnesses. He diagnoses the illness of each sentient being, and then he prescribes the right medicine.

So, we must diligently learn the Buddha’s Way to attain infinite Dharma. Then we can suit the countless capabilities of sentient beings. Likewise, Medicine King Bodhisattva heals all illnesses. There is no illness he cannot treat. Similarly, even though we sentient beings are stubborn and willful, Bodhisattvas can teach us according to our capabilities. So, there is no one they cannot transform. Therefore we must exercise compassion, wisdom, patience and perseverance when we dedicate ourselves to working with people. We must believe that every living being intrinsically has Buddha-nature and a kind heart. For things to take a turn for the better, we must teach the Dharma accordingly to turn sentient beings from evil toward good and guide them onto the path of Buddha-Dharma. When we teach according to capabilities, all can be transformed.

Medicine King Bodhisattva. His cause was to be a great doctor in the world. The fruition was that he applied Dharma-medicine to save sentient beings from illnesses of the body and mind. When medicine is prescribed according to illness, all diseases can be healed. When Dharma is taught according to capabilities, all beings can be transformed.

Next is Courageous Giving Bodhisattva, who will persevere forever. He began with an initial aspiration and will maintain it forever. What was that aspiration? It was to give all treasures to sentient beings. To give, we also need courage. Without courage, we cannot let go. Not everyone can readily give away tangible material goods. Charity really requires courage. So, when we talk about courageous giving, it takes true courage to give fully.

Look at the way Tzu Chi Bodhisattvas transform the human realm through giving. These Bodhisattvas go among people. In the past, they taught the rich to help the poor. Now, as they help the poor, they also teach them that they are rich. Therefore, they awaken the love in people who live in poverty and difficulty so that they can courageously give. Even if they only have a dime in their pocket, or fifty cents or one dollar, they can still courageously give. This cures the greed in sentient beings by awakening their love and opening the door to giving. This is Courageous Giving Bodhisattva. He is very willing to give. He gives away wealth and treasures, as well as the Dharma. He also gives of his time and energy, along with both tangible and intangible things. When he is among people, whatever sentient beings need, there is nothing he is unwilling to give. Thus, he is called Courageous Giving Bodhisattva. He gives away all his treasures so people can transcend suffering and attain joy. No matter what sentient beings need, he is ready to give it to them.

Courageous Giving Bodhisattva forever gives all treasures to sentient beings so they can transcend suffering and attain joy. Next is Jeweled Moon Bodhisattva. A moon waxes and wanes with time without benefiting or damaging itself. The Bodhisattva Way appears or disappears according to capabilities without magnifying or diminishing itself.

This means. Jeweled Moon Bodhisattva changes over time, just like [the moon] in the human realm. From the first to the fifteenth of the lunar month, [the moon grows as] it rotates and orbits accordingly. Like the Earth and the Sun, its orbit is very precise and the length of that time never varies; it always takes the same amount of time. As it orbits over a period of time, the moon seems to shrink and grow. Sometimes the moon looks very small, but it becomes larger over that period of time. The moon waxes and wanes and thus this Bodhisattva is like the moon.

According to the capabilities of sentient beings, sometimes he expands [his presence]. When the moon is full, moonlight will shine across the world. But if it is not the right time, it wanes and disappears. So, depending on [people’s] capabilities, he may appear or disappear. I often say that we must humble ourselves and not always have a big presence. Sometimes we need to reach out. Sometimes we need to shrink back. How do we know what method to use? Sometimes when needed, we must expand [our presence]. Then people can feel that we are always by their side when they need this kind of support. But if sentient beings feel that this is their time to shine, then we must hold back and let them exercise their talents. This is how we appear and disappear based on capabilities without magnifying or diminishing ourselves.

This Bodhisattva [is like the moon]. When the moon is full, it does not think that it is great. When its light can illuminate the land, it does not think that it is great. This Bodhisattva also does not feel he is great. He allows others to shine. He minimizes his presence but does not leave. He is still there. So, we often say that we must be flexible. We are always present, but we must be able to reach out and shrink back. Similarly, when we are among people, sometimes we need to [come forth] to protect and embrace sentient beings. But if sentient beings can be self-reliant, we can just keep them company and help them do their best, just like the Buddhas and Bodhisattvas. Guanyin Bodhisattva, Manjusri Bodhisattva and other Bodhisattvas have all attained Buddhahood. But they come to help Sakyamuni Buddha. Even though He is the fundamental teacher, these Bodhisattvas accompany Him. They meet the needs of the world by constantly manifesting among people to help Sakyamuni Buddha teach and transform sentient beings. This is what Bodhisattvas do. No matter what the circumstances are, they can manifest themselves. They are not magnified or diminished. They only have one mission, to save sentient beings.

Buddhas and Bodhisattvas do not come to the world for their own enlightenment but to teach and transform sentient beings. So when every one of us has practiced and attained the ultimate level, this sense of mission will naturally arise. When we have drawn near to the Buddha’s mind, then our great wisdom can manifest. Therefore, when we learn the Buddha’s Way, our Buddha-nature does not magnify or diminish; it is just a matter of how much we can comprehend. So, we must always be mindful!