Category: TLS Chapter 1

Episode 64 –  Exercise Compassion and Wisdom Simultaneously

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>> Enlightened sentient beings must attain perfect universal enlightenment. Amidst other beings, they must awaken their loving-kindness, apply wisdom and practice compassion and wisdom to rescue all beings in this world from the suffering that is difficult to endure.

>> In this world, enlightened sentient beings must attain perfect, universal enlightenment. Among other beings, they must awaken their kindness, apply wisdom and exercise compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.

>> Their names are: Manjusri Bodhisattva. Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva.

>> Great Wisdom Manjusri Bodhisattva. His name translates to “wondrous virtue,” as he is replete with the virtue of profound and wondrous wisdom.

>> Guanyin Bodhisattva can hear all the sounds in the world and save and transform all sentient beings with great compassion. Thus, she is named Great Compassion.

>> Attained Great Might Bodhisattva is replete with great strength and uses it to save and transform sentient beings in the worlds of the ten directions. He attained great might by exercising compassion and wisdom simultaneously.

>> Thus, he externally cultivates 10,000 practices. “He sees himself as not practicing enough and is never tired of learning. He diligently seeks the Buddha’s wisdom to benefit himself and others. Thus, he is named Constant Diligence.”

>> Never Resting Bodhisattva does not consider the seeds he sowed to be perfect. So, he diligently seeks the Buddha’s wisdom without rest. He tirelessly benefits himself and others. Thus, he is named Never Resting Bodhisattva.

>> Jeweled Palms Bodhisattva effectively grasps every chance to transform others. Because he uses every opportunity to benefit others, everything from his palms becomes a treasure that widely helps sentient beings so they can have peace and well-being in their bodies.

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We all practice the Buddha-Dharma to comprehend the Buddha-mind and to enter the Buddha-state. This is our common goal. But to enter the Buddha-state and comprehend the Buddha-mind, we must begin in the human realm.

Enlightened sentient beings must attain perfect universal enlightenment. Amidst other beings, they must awaken their loving-kindness, apply wisdom and practice compassion and wisdom to rescue all beings in this world from the suffering that is difficult to endure.

This is the Buddha-mind. Those who make Bodhisattva-aspirations are enlightened sentient beings. In this world, there is so much suffering and so many disasters. We must understand the source of the world’s suffering. It is created by the ignorance of sentient beings and their collective karma. How can we reduce the suffering in this world? We must start by adjusting our minds. If our minds are in harmony, then the four elements can be in balance. When the four elements are in balance, the world will be peaceful and free of disasters. To reach that state, enlightened sentient beings must engage in saving people’s minds and lives.

This is the Buddha-mind. Those who make Bodhisattva-aspirations are enlightened sentient beings. In this world, there is so much suffering and so many disasters. We must understand the source of the world’s suffering. It is created by the ignorance of sentient beings and their collective karma. How can we reduce the suffering in this world? We must start by adjusting our minds. If our minds are in harmony, then the four elements can be in balance. When the four elements are in balance, the world will be peaceful and free of disasters. To reach that state, enlightened sentient beings must engage in saving people’s minds and lives.

Bodhisattvas practice the Buddha-Dharma to attain the state of Annutaras-samyak-sambodhi, [or] supreme, perfect, universal enlightenment. Bodhisattva-practitioners who have not attained perfect and universal enlightenment must first awaken themselves when faced with the many hardships and challenges in this world. Our minds have been influenced by conditions, so we must firmly resolve to diligently practice this path to enlightenment. We must reach the state of no retreat.

In our spiritual practice, Buddhists are categorized into. Great and Small Vehicle practitioners. Great Vehicle [teachings encourage us] to benefit both ourselves and others. [These practitioners] awaken themselves and others, and have perfect, enlightened conduct. When they first develop their aspiration, they have the mindset that, “I have worked hard to understand. I will in turn teach others all that I understand. This broad path is one that I can walk and also lead others to walk with me.” But sentient beings are difficult to transform. Sometimes, if the habitual tendencies of sentient beings cannot be corrected, we may easily lose the will to help them. This is called retreating. As a result, we let others go their way as we move forward. This is what Small Vehicle practitioners do. Therefore, we must practice [the Dharma] and [make] our minds firmly resolute.

To attain perfect, universal enlightenment, we must go among and interact with people. We cannot reject sentient beings. In our Bodhisattva-practice, if we retreat or abandon sentient beings to focus on our own enlightenment, then we cannot work with others. Therefore, when we are among sentient beings, we must awaken our kindness and apply our wisdom. We have to develop our loving-kindness. Bodhisattvas are kind-hearted. They hope to rescue all sentient beings so they will have blessings and can be at peace. That is the mindset of a Bodhisattva. So, we have to awaken our loving-kindness to sincerely wish that others can be transformed. However, we must use wisdom to deal with their habitual tendencies. So, we must “awaken kindness, apply wisdom, practice compassion and wisdom simultaneously.” When we see sentient beings’ suffering, we must nurture our kindness and compassion. We must apply our wisdom toward the myriad habitual tendencies of sentient beings. So, we must “awaken kindness, apply wisdom and practice compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.”

Though the Saha World is difficult to endure, Bodhisattvas must courageously go among people who are suffering the most. They go to and interact with people in places that require great endurance to rescue and transform sentient beings. Then they can be called Bodhisattvas. Only when we have this Bodhisattva-mind can we comprehend the Buddha-mind and be able to attain the Buddha-state. This is our work in learning the Buddha’s Way.

In this world, enlightened sentient beings must attain perfect, universal enlightenment. Among other beings, they must awaken their kindness, apply wisdom and exercise compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.

So, they are very resolute. They are always working among people, exercising their compassion and wisdom to rescue sentient beings from suffering. Therefore, everyone recognizes them and their names spread throughout infinite worlds. These are the Bodhisattvas among us.

The Bodhisattvas [at the assembly] totaled 80,000, so there were representatives of the Bodhisattvas.

Their names are: Manjusri Bodhisattva. Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva.

Everyone knows the representative of wisdom is.

Great Wisdom Manjusri Bodhisattva. His name translates to “wondrous virtue,” as he is replete with the virtue of profound and wondrous wisdom.

Manjusri Bodhisattva is a being of great wisdom. What about the embodiment of “compassion”? Everyone probably knows the great kindness and compassion of Guanyin. Whenever people encounter suffering or are in a state of difficulty, they automatically chant the name of Guanyin Bodhisattva. This is because Guanyin Bodhisattva is the embodiment of compassion. She “can hear all the sounds in the world” and uses her ears to detect where there is suffering in the world. Thus, she follows these sounds to help people.

Indeed, by chanting the name of Guanyin, we hope to do as her name implies by having a mind like this that can observe all sounds so we can save sentient beings out of compassion. This is great compassion. The name Guanyin Bodhisattva means using great kindness and compassion to hear the thoughts of sentient beings. Wherever there is any difficulty, she will manifest to rescue and transform people. Some people might think, “When I pray to Guanyin Bodhisattva, Guanyin Bodhisattva will come.” Actually, when we pray to Guanyin Bodhisattva, we are calming our minds. Even the gravest difficulties can be easily resolved with a still and quiet mind.

So, we should keep the Buddhas and Bodhisattvas in our hearts at all times. If we cannot find a solution to some matter, we call on Great Wisdom Manjusri Bodhisattva. If we face difficult circumstances, we can quickly chant. Great Compassion Guanyin Bodhisattva. We sentient beings can always depend and rely on them.

Guanyin Bodhisattva can hear all the sounds in the world and save and transform all sentient beings with great compassion. Thus, she is named Great Compassion.

Next is Attained Great Might Bodhisattva; Attained Great Might Bodhisattva is also known as Mahasthamaprapta. He practiced the Pure Land doctrine. Amitabha Buddha, Guanyin Bodhisattva and Attained Great Might Bodhisattva are the Three Saints of the Western Pure Land. Attained Great Might Bodhisattva is replete with great might and transforms sentient beings in all worlds of the ten directions. We can attain great might by exercising compassion and wisdom simultaneously. So, the power of this Bodhisattva’s mind is also mighty and virtuous because [he wants to] save sentient beings. Thus, he is called Great Might Bodhisattva.

Attained Great Might Bodhisattva is replete with great strength and uses it to save and transform sentient beings in the worlds of the ten directions. He attained great might by exercising compassion and wisdom simultaneously.

Next is Constant Diligence Bodhisattva. As we practice the Bodhisattva-path, we must make progress in every moment and never stop rescuing sentient beings. Our own efforts must not cease for even a moment. So, he formed three aspirations, to practice precepts, Samadhi and wisdom. The precepts, Samadhi and wisdom in his mind are the source of strength for his internal practice. Externally, he cultivates 10,000 practices among human beings. Based on people’s habitual tendencies, he helps them according to their capabilities. Sentient beings have tens of thousands of habitual tendencies, so he has to exercise countless forms of wisdom to suit their capabilities. So, to teach according to people’s capabilities is also a kind of spiritual practice.

Thus, he externally cultivates 10,000 practices. “He sees himself as not practicing enough and is never tired of learning. He diligently seeks the Buddha’s wisdom to benefit himself and others. Thus, he is named Constant Diligence.”

I myself always feel that what I am doing is insufficient, that my spiritual practice is insufficient. Therefore, I constantly drive myself forward, without resting.

So, we must constantly and diligently seek the Buddha’s wisdom. Between the Buddha’s wisdom and our wisdom, there is a very big distance. We must keep making progress and being diligent. We must not only take care of ourselves, but we must care for others as well. This is the only way we can be diligent and not become lazy.

Next is Never Resting Bodhisattva. Really, we cannot ever rest. There is not enough time. We must always [be aware] that our time is running out. We cannot constantly think about resting.

Never Resting Bodhisattva does not consider the seeds he sowed to be perfect nor the fruits he has reaped to be complete․ So, he diligently seeks the Buddha’s wisdom without rest. He tirelessly benefits himself and others. Thus, he is named Never Resting Bodhisattva.

He is similar to. Constant Diligence Bodhisattva. He always feels that his own character is not yet perfect, that his practice is not yet complete. They both have this belief about themselves. As they engage in spiritual practice, they want the seeds they sow to be perfect and complete. As for the fruits they attained, they feel that those are not yet perfect or complete. So, life after life, they cultivate their seeds and fruits, their causes and effects. Thus, Never Resting Bodhisattva is careful what seeds he sows in each lifetime.

So, I often tell everyone that we must plant blessed seeds and create good conditions. Is it possible to finish planting blessed seeds? No, it is not. There are infinite worlds and realms, and infinite sentient beings. So if we make a Bodhisattva-aspiration to transform beings, we must always be mindful of the seeds we sow. The task never ends, so we can never rest. In the realms that we can see, there are still many sentient beings to teach and transform. So, he does not consider the fruits he has reaped to be complete. Just as Earth Treasury Bodhisattva vowed to “not become a Buddha until hell is empty,” he feels that his “fruits” are not yet perfect or complete since there are so many sentient beings. Therefore, life after life, he continues to engage in spiritual practice to cultivate countless [good] “seeds” and “fruits.” So, we must not consider the seeds we sowed to be perfect, nor the fruits we have reaped to be complete.

We cannot be content. We should have this view of cause and effect so that we will continuously progress. We must diligently work on creating good causes and never be satisfied with our achievements. This is the virtue of a Bodhisattva. We, as Buddhist practitioners, must truly look up to every Bodhisattva.

Next is Jeweled Palm Bodhisattva. He grasps every chance to transform others. He always seizes opportunities to transform sentient beings. He uses every opportunity to benefit others and continuously helps people. Sentient beings suffer greatly. Among the multitude of sentient beings, some suffer from disasters and catastrophes, while some suffer from poverty and hardship. These people need to be transformed right away; they need immediate help. Depending on their capabilities, they may presently need tangible goods or intangible spiritual guidance. He has an accurate grasp of the capabilities of sentient beings. So, he seizes every chance to teach according to their capabilities.

He uses every opportunity to benefit others, so he utilizes the material goods of this world. He continuously helps people with difficulties. Depending on the kinds of sentient beings, the kinds of capabilities, and the kinds of needs, he knows exactly what to give them. Giving requires both hands, so he is called Jeweled Palms Bodhisattva. He can save all sentient beings with the treasures from his palms. All that he gives are treasures, whether he gives wealth, Dharma or fearlessness. Everything he does helps sentient beings and brings them peace and well-being in body and mind. If people need material goods, he quickly gives them material goods.

Jeweled Palms Bodhisattva effectively grasps every chance to transform others. Because he uses every opportunity to benefit others, everything from his palms becomes a treasure that widely helps sentient beings so they can have peace and well-being in their bodies.

This is how Bodhisattvas meet the needs of sentient beings based on their circumstances. They continuously offer comfort and assistance. With Bodhisattvas at their side or before them, sentient beings can be peaceful and well in body and mind.

Fellow practitioners, we are also Bodhisattvas. In learning Buddha’s teachings, we must set attaining Buddhahood as our goal. We cannot rest halfway and be content. We must know that Bodhisattvas came to this world out of compassion for sentient beings. Their goal is to reach the state of Buddhahood along with other sentient beings. We must be like these enlightened sentient beings so that after we awaken, we will want to transform other living beings. We must diligently progress to attain perfect, universal enlightenment and work among others. We must “practice compassion and wisdom” so that in this world, “we can save all beings from the suffering that is difficult to endure.”

So, our present world really needs Bodhisattvas. We must make great aspirations and engage in great practices to be great beings. Everyone, we must always be mindful.

Episode 63 –  Bodhisattvas Are Enlightened Sentient Beings

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>> We learn the Buddha’s teachings so His Dharma can deeply enter our minds. We can uphold the Buddha-Dharma in infinite worlds. Thus, the Dharma will never cease, and we can accomplish the great work of Bodhisattvas to transform sentient beings.

>>Countless hundreds of thousands of Buddhas. Earlier I spoke of how “in the presence of those Buddhas we plant various roots of virtues.”

>> “They trained themselves with loving-kindness and were able to enter the Buddha’s wisdom. They entered the great wisdom and arrived at the other shore. Their names spread throughout infinite worlds, and they can save countless sentient beings.”

>> When their names are known around the world, they can uphold the Dharma so it does not cease. Thus, they can accomplish the great work of. Bodhisattvas to transform sentient beings. Thus, what should be and has been done, must be upheld without retreat.

>> [The passage] begins with Manjusri Bodhisattva, a representative of the Bodhisattvas. Also, there were: Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva. Medicine King Bodhisattva. Courageous Giving Bodhisattva. Jeweled Moon Bodhisattva. 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.

>>Manjusri Bodhisattva. His name translates to “wondrous virtue,” and he had the virtue of profound and wondrous wisdom, so he is called Great Wisdom Manjusri Bodhisattva.

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We learn the Buddha’s teachings so His Dharma can deeply enter our minds. We can uphold the Buddha-Dharma in infinite worlds. Thus, the Dharma will never cease, and we can accomplish the great work of Bodhisattvas to transform sentient beings.

This shows everyone that when we are practicing and learning the Buddha’s teachings, we must let the Dharma deeply enter our minds. I often say that we have the minds of unenlightened beings, but we all intrinsically have Buddha-nature. Though we are unenlightened beings right now, we can hear the Buddha-Dharma. The Buddha-Dharma is profound and wondrous, and it can cleanse our minds. It can turn the unenlightened into noble beings. The minds of unenlightened beings contain afflictions and ignorance. Because the Dharma is like water, it can wash away our ignorance. So, we must allow the Dharma to enter our minds so that it can reach our intrinsic nature. This is how we return to the deep place of our intrinsic nature. If we can do this, then we can uphold the Buddha-Dharma in infinite worlds.

Sentient beings of infinite worlds need the Buddha-Dharma. It contains the truth of human nature. If we do not return to our true nature, we remain endlessly lost in the Six Realms. This leads to unspeakable suffering. Only in the human realm can we hear the Dharma and cultivate our minds through our physical form. This is the advantage of the human realm. If we do not take advantage of this lifetime, we will transmigrate endlessly in the Six Realms and be unable to attain liberation. Now that we are learning the Buddha’s teachings, we must strongly resolve to allow the Buddha-Dharma to deeply enter our minds. If we enter the deepest part of our minds, we can understand and realize our true nature. If we can do so, we can uphold the Buddha-Dharma in infinite worlds.

After we are liberated, we must return to the Saha World. Sentient beings of infinite worlds need the Buddha-Dharma [to be] transformed. Therefore, we can uphold the Buddha-Dharma by spreading it to infinite worlds so that the Dharma will not cease. Thus, we achieve the great work of Bodhisattvas. This means that, if we can firmly uphold the Buddha-Dharma and promote it in the human realm, then this Dharma-lineage will remain unbroken, and the Dharma will continue to be spread.

Before, didn’t I mention turning the Dharma-wheel? A Bodhisattva’s practice must reach. Annutara-samyak-sambodhi; we must reach the level of no retreat, of supreme, perfect, universal enlightenment. Then we can have “joyful unobstructed eloquence and turn the irreversible Dharma-wheel.” Joyful, unobstructed eloquence is the way we promote the Buddha-Dharma. Depending on the type of sentient beings we meet and their capabilities, we choose the kind of Dharma to teach. This requires unobstructed eloquence. That is how we turn the Dharma-wheel. Not only that, but it is an offering of conduct. It is an offering of Dharma we make to.

Countless hundreds of thousands of Buddhas. Earlier I spoke of how “in the presence of those Buddhas we plant various roots of virtues.”

We can constantly be in the state of the Buddha. Besides making offerings to the Buddha and rescuing sentient beings, we want to continuously accumulate virtues. Bodhisattvas seek the Buddha’s Way and transform sentient beings. So, we must also transform sentient beings. Earlier it was also mentioned that. Bodhisattvas’ hearts are very open and broad, and they are continuously saving sentient beings. [The passage] also says that we rely on opportunities to transform beings to perfect our wisdom. As mentioned earlier,

“They trained themselves with loving-kindness and were able to enter the Buddha’s wisdom. They entered the great wisdom and arrived at the other shore. Their names spread throughout infinite worlds, and they can save countless sentient beings.”

Bodhisattvas want to attain supreme, perfect, universal enlightenment and turn the Dharma-wheel without obstruction. Thus, “they enter the Buddha’s wisdom and arrive at the other shore,” which is the state of Buddhas. Then, “their names spread.” This is what we must understand. The farther we go and the more we do, the more affinities we form with sentient beings. So, “to achieve the great work of Bodhisattvas,” we must always [remain] in infinite worlds. No matter where we are or what kind of environment we are in, we must plant blessed causes and create good connections with sentient beings. This creates opportunities to save all beings, to accomplish the endless task of saving all sentient beings. This is the goal of our Bodhisattva-practice, of learning the path to Buddhahood.

So, there are many Bodhisattvas. “Their names spread throughout infinite worlds and they are able to save infinite sentient beings.” Because their names are known around the world, “they can uphold the Dharma so it does not cease.” If we can constantly let others hear the names of Bodhisattvas, then everyone will know that. Bodhisattvas are Buddhist practitioners, who firmly uphold the Buddha’s teachings as they transform many beings in the human realm. Since Bodhisattvas live in this world, of course they must have names. So, “their names spread” and are heard by people everywhere.

There are still people in many places who do not know about the Buddha-Dharma or Bodhisattvas. Take the country of Haiti for example. The majority of the population is Catholic. What about Buddhism? They have not heard of it. Since they have not heard of Buddhism, how would they know what a Bodhisattva is? These were the causes and conditions. [However], there was a great disaster in Haiti, a strong earthquake. With these causes and conditions, Tzu Chi volunteers from the US went to Haiti. Amidst this group of suffering sentient beings, they ceaselessly provided for them.

The suffering of sentient beings is truly a living hell. Tzu Chi volunteers felt deeply for them and thus continuously rotated [in teams], replacing one another without stopping or resting. They were also like a wheel that radiated out from a center. Every day they gathered in one place and then went out to help everyone in that area. They did not only give out material goods but were also able to show them, “There is a group of people from faraway; you do not know them and their skin is of a different color. They also speak a different language. So why would these people enter these challenging conditions to help you like this?”

To help them understand, they had to explain, “We are from the US. Our organization is based in Taiwan. This is a Buddhist organization. What is Buddhism? In Buddhism, there are those called ‘Bodhisattvas Bodhisattvas’ are ‘awakened sentient beings’, [meaning] they have awakened to comprehend the world’s many forms of suffering. They understand that the world is impermanent and that we never know what will happen or when.” Those who comprehend the appearance of the world, [its many] forms and its nature are called “Bodhisattvas.” We have all learned, heard and comprehended these teachings of the Buddha and are practicing the Bodhisattva-path. We practice [charity] in this world based on the Bodhisattvas’ methods. The power of love we exercise originates in Taiwan, with this religious organization.

Using skillful means and responding to their capabilities, adapting to the time and place, we share teachings with other people at all times. We do not only talk about them, we also put them into action. So, in Haiti, when people see a group of people in blue and white uniforms, they know these are Tzu Chi volunteers. They know that in Tzu Chi, these people are called Bodhisattvas. Bodhisattvas are all good people, people who help others. The religion of these Bodhisattvas is Buddhism.

With their actions, they “uphold the Dharma so it does not cease.” They teach by example and use their actions to promote the Buddha-Dharma, “[to] achieve the great work of Bodhisattvas [by transforming] sentient beings.” This is the principle behind spreading the name. Otherwise, we would be shut away in a monastery to focus on our own enlightenment. After comprehending the Buddha-Dharma, what should we do? We have to spread this Dharma around the world so that the Buddha-Dharma will not cease. That is how we attain the state of Bodhisattvas.

Bodhisattvas help each other’s spiritual practice. Thus, “what should be and has been done must be upheld without retreat.” As for what we should do as [Living] Bodhisattvas, we should learn the Bodhisattva [Way] and go among and interact with people. This is our duty. This is our mission; it is “what should be done.” It is not just something we should do, but something we are all responsible for. We all must undertake this mission. We must uphold the Buddha-Dharma so it will not cease in this world. So, this is our responsibility. No matter “what should be and has been done, [all] must be upheld without retreat.”

When their names are known around the world, they can uphold the Dharma so it does not cease. Thus, they can accomplish the great work of. Bodhisattvas to transform sentient beings. Thus, what should be and has been done, must be upheld without retreat.

As we learn the Buddha’s teachings, since we have developed these aspirations, when we find something good, we take it to heart. Since these are good teachings, we must always seize them and practice them with our bodies and minds so the Dharma will not recede.

These Bodhisattvas need to have names, because “their names spread.” There are many Bodhisattvas. How many are there? In the assembly at Vulture Peak, at the Lotus Dharma-assembly, there were many. Besides the tens of thousands of Arhats and the assembly of bhiksunis, there were 80,000 Bodhisattvas in total. It was such a grand assembly. Just think, with 80,000 Bodhisattvas, there must have been representatives of the Bodhisattvas. Earlier, I spoke of the representatives of the bhiksus and Arhats. Similarly, because there were 80,000 Bodhisattvas, they must have had representatives.

[The passage] begins with Manjusri Bodhisattva, a representative of the Bodhisattvas. Also, there were: Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva. Medicine King Bodhisattva. Courageous Giving Bodhisattva. Jeweled Moon Bodhisattva. 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 18 Bodhisattvas on this list represented the 80,000 Bodhisattvas there.

Bodhisattva, as I have said before, means “an enlightened sentient being.” In this world, enlightened sentient beings are also called “great beings.” Do you remember? We often hear about the “great being in white,” which is Guanyin Bodhisattva. So, another name for Bodhisattvas is “great being,” or “great name.” The names of these Bodhisattvas are well-known.

They may be named according to the schools of Buddhism they follow or the methods of their practice. They may be named based on their virtues [or] for their fundamental vows. So, each Bodhisattva had a talent. An example of one name based on a method of practice is.

Manjusri Bodhisattva. His name translates to “wondrous virtue,” and he had the virtue of profound and wondrous wisdom, so he is called Great Wisdom Manjusri Bodhisattva.

We also know that Manjusri Bodhisattva had already attained Buddhahood and had been the teacher of the seven ancient Buddhas. He had [cultivated his] wisdom for a long time and had practiced it for countless kalpas. He focused on the Dharma-practice of wisdom. So, when we learn Buddhism, if we lack wisdom, we cannot attain our goal. Indeed, the Buddha told us that sentient beings intrinsically have Buddha-nature. The wisdom of sentient beings is equal to that of the Buddha, but it is covered by ignorance. What methods can we use to eliminate our ignorance so that we return to [a state of] wisdom? Of course, we use wisdom to eliminate ignorance. The principle behind this is cyclical in nature. Everyone’s intrinsic nature has wisdom equal to the Buddha’s wisdom. As for ignorance, it must be eliminated by wisdom.

Therefore, Manjusri was a teacher of the seven ancient Buddhas and was also the begetter of wisdom. So, he used wisdom to spread the Buddha’s teachings in this world and to guide sentient beings to enter the Buddha-Dharma. So, Manjusri was [named] Great Wisdom, which means he has profound and wondrous wisdom. He is an immensely wise Bodhisattva. He is rare because he enlightens himself and others and has perfect enlightened conduct, and he has even guided others to attain Buddhahood. So, if we truly want to enter [the Dharma] with wisdom, we must diligently practice. Manjusri Bodhisattva’s teachings. So, we can understand. Manjusri Bodhisattva’s character. He has perfected his spiritual practice and helped the seven ancient Buddhas attain enlightenment.

In conclusion, Buddhas transmit [the Dharma] to each other, and then return out of compassion to help [other] Buddhas transform sentient beings. This is the virtue of a Bodhisattva. So, we must always be mindful, and moreover, we must delve into and comprehend the Buddha-Dharma. So, everyone, please always be mindful!

Episode 62 – Train with Kindness to Penetrate Buddha-wisdom

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>> The blessed causes, good conditions and the virtue of deep and broad wisdom all originate from having diligently practiced and deeply planted the roots of wisdom in previous lifetimes. Thus, one will be protected by beneficial friends and fulfill all conditions. Inwardly cultivate pure actions to fuel spiritual practice. Outwardly practice helping sentient beings to develop wisdom-life.

>> “They trained themselves with loving-kindness and were able to enter the Buddha’s wisdom. They penetrated great wisdom and arrived at the other shore.”

>> Those who trained themselves with loving-kindness are Bodhisattvas who attained a state of no rebirth. For the sake of sentient beings in the Saha World, they forego the state of no rebirth and manifest in the Six Realms.

>> Bodhisattvas treat the Three Realms as their home, those in the four forms of birth as their children. By transforming sentient beings, they penetrate Buddha-wisdom, unlike Small Vehicle practitioners who see the Three Realms as a prison and those reborn in four forms of birth as hated thieves.

>> Those who train themselves with loving-kindness will manifest a form to practice in this world. They practice inwardly to attain realizations, speak outwardly to benefit others and use great loving-kindness and compassion as their foundation.

>> Therefore, we must cultivate ourselves with loving-kindness. With great loving-kindness and compassion, we can give teachings at any time and place, and according to any capability.

>> We must penetrate conditions to understand the principles of how things manifested so we can resolve difficulties without retreating.

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The blessed causes, good conditions and the virtue of deep and broad wisdom all originate from having diligently practiced and deeply planted the roots of wisdom in previous lifetimes. Thus, one will be protected by beneficial friends and fulfill all conditions. Inwardly cultivate pure actions to fuel spiritual practice

We must consider the mindsets we have as we interact with others in our daily practice. The way we treat each other creates affinities. Blessed affinities come from respecting, loving and benefiting one another. These are also called blessed conditions, which benefit [us]. Are there other benefits to spiritual practice? Yes! It can help us attain our roots of goodness and perfect our spiritual cultivation. These are all benefits.

In a group of spiritual practitioners or a monastic community, we must help each other succeed. When we help others perfect their practice so that they can reap its benefits, they will also assist us in our spiritual practice. Helping each other create blessings is part of our path of spiritual practice.

[Creating] blessings requires conditions. Everything is related to conditions. Blessed causes lead to good conditions. If we have blessed causes and good conditions, then as we engage in spiritual practice, our wisdom will grow. As our wisdom deepens and broadens, it gives rise to virtue. Inwardly, we can humble ourselves. We all have different habitual tendencies. We face and deal with so many different kinds of people. If we do not work hard on cultivating our minds, our mindsets may easily be influenced by the different habitual tendencies around us. So, we must diligently cultivate our minds. Humbling ourselves is a merit, and requires great effort. This is internal practice, so what about the external? When we interact with others, if we can harmoniously deal with people and matters, then we are in harmony with the principles. If we can do this, everything we do in this world will go smoothly. This is a virtue. Our virtue can help us be accommodating when we are dealing with people. Thus [we say], “the virtuous attain.” With virtue, we can attain good relationships. This is called virtue. So, to have good relationships, we must diligently cultivate our minds to create good causes and affinities with others. Then our wisdom can deepen and broaden, and our virtue can manifest.

This all originates from diligently practicing and deeply planting the roots of wisdom. This is not just about this lifetime. For many kalpas, we have been developing these tendencies and maintaining these practices. When we strive to be like noble beings, we adopt their mindsets so that we never stop learning and practicing. Then we can take the Dharma into our hearts. Naturally, we will be born with this way of seeing and feeling. And naturally, our habitual tendencies will be completely purified.

Therefore, we Buddhist practitioners must begin [practicing] now. We cannot say, “This is very good, but it is not the right time yet. I will wait until….” We just keep waiting, but we do not know if we have enough time to wait. In this life, we cannot wait. Indeed, we did not wait in previous lifetimes. In a previous lifetime, at some unknown point in the past, we met the noble beings and sages and began practicing this path. So, we were born with these blessings and affinities. Even the way we live and our perspectives on matters from childhood until adulthood are influenced by what happened in the past. For a very long time, we have been developing habitual tendencies.

So, in this lifetime, we must seize the moment and no longer wait to diligently practice or deeply plant the roots of goodness. If we can do this over a very long period of time, naturally we will “be protected by beneficial friends and fulfill all conditions.” This is essential to walk the Bodhisattva-path. For a very long time, we must have cultivated blessings and roots of goodness in order to attain many blessed conditions and be protected by beneficial friends. Then we will have a lot of help in walking the Bodhisattva-path. We cannot do this without good friends, without benefactors to help us with the Dharma. So, these benefactors in our lives help us complete our spiritual missions. They are helpful friends. Only in this way can we fulfill all conditions. This is how we mutually benefit and help each other.

“We inwardly cultivate pure actions to fuel spiritual practice.” We must constantly heighten our vigilance. We must accept and uphold [the teachings] so that we can engage in pure practice. These pure actions are the fuel for our spiritual practice. We need to diligently cultivate them. Didn’t I say earlier that we must diligently cultivate our minds? That is how we inwardly cultivate pure actions and do not allow our hearts to be defiled. This fuels our spiritual practice; we also have to outwardly practice helping sentient beings. The Bodhisattva-path must be outwardly practiced. Although we go among others and say we are helping them, the reality is we are developing our own wisdom-life. Our wisdom-life and fuel for spiritual practice are all attained among people. This is what we must understand. As the following verse from the Lotus Sutra states,

“They trained themselves with loving-kindness and were able to enter the Buddha’s wisdom. They penetrated great wisdom and arrived at the other shore.”

Now, we can better understand this part of the sutra. Earlier I said that we all must plant seeds of good causes and blessed conditions when we interact with others. As we practice the Bodhisattva-path, we must cultivate loving-kindness. This sense of loving-kindness is very important.

Hence, “Bodhisattvas have attained a state of no rebirth.” By cultivating pure actions, Bodhisattvas have attained a state of no rebirth and entered the state of Mahaparinirvana. Their hearts are tranquil and still, there is no arising and no ceasing. This is the ultimate state of Bodhisattvas. But because Bodhisattvas are compassionate, though they have attained the state of no rebirth, they cannot bear to let the myriad sentient beings in the Saha World suffer. So, they return to this world out of compassion to help and transform sentient beings. They do not need to return to this world; they are in a state of no arising and no ceasing. But for the sake of sentient beings, they returned on the ship of compassion to manifest in this world. Because they have forgone the state of no rebirth, they continue to manifest in this world, in one of the Six Realms according to their affinities.

We all know the Six Realms, the heaven, human, hell, hungry ghost, animal and asura realms. In the Six Realms they will transform living beings wherever they are. They are born into the Six Realms to save and transform sentient beings.

Those who trained themselves with loving-kindness are Bodhisattvas who attained a state of no rebirth. For the sake of sentient beings in the Saha World, they forego the state of no rebirth and manifest in the Six Realms.

So, “Bodhisattvas treat the Three Realms as their home.” They traverse the form realm. the formless realm, desire realm and so on.

From the Lotus Sutra, we know the Three Realms are like a burning house. The Buddha told us that we must view the Three Realms as a burning house. A burning house is dangerous and causes much hardship; it makes people feel very distressed. Everyone who engages in spiritual practice hopes to transcend the Three Realms. But Bodhisattvas vow to return to the Saha World, willingly make their homes in this unstable world and treat this group of stubborn sentient beings like their own children.

We often hear that parents never grow tired of or abandon their children. No matter how bad the children are, their parents still willingly do so much for them. They may suffer tremendously, but they still willingly help their children. That is the heart of a Bodhisattva. That is why I often say, “a parent’s heart is the heart of a Bodhisattva.” Bodhisattvas treat [all who undergo] “the four forms of birth” as their children. The four forms of birth are womb-, egg-, moisture- and transformation-born. Bodhisattvas refer to all sentient beings as children. Besides human beings, they treat all living beings as their own children and cherish and love them so much.

Indeed, “by transforming sentient beings, they enter the Buddha’s wisdom.” This is similar to how I often say, “Give without expectations and be grateful to sentient beings for helping us perfect our spiritual cultivation.” Indeed, Bodhisattvas feel a sense of gratitude. Though they return to the Saha World, they have absolutely no grievances. They feel no resentment about the stubbornness of sentient beings in the Saha World. They even have this feeling that it is through transforming sentient beings, that they themselves are being trained. This is how they can further advance. So, “they train themselves with kindness and enter the Buddha’s wisdom.” We must train our bodies and hearts with loving-kindness and compassion. Our bodies must physically go among people, and our hearts must withstand challenges from the stubborn sentient beings of this world. This is how we perfect our wisdom.

Bodhisattvas are “unlike Small Vehicle practitioners who see the Three Realms as their prison.” Small Vehicle practitioners, [unlike] Bodhisattvas, refer to Hearers. They have no interest in helping beings because they no longer seek affinities with people. They focus on their own enlightenment and see the Three Realms as a prison. They dare not get close [to others]; they stay very far away. Because they seek liberation, they fear drawing near to the Three Realms. They see “those in the four forms of birth as hated thieves.” Because sentient beings seem like hated thieves, they dare not seek affinities with them. Don’t we often hear people say, “I no longer dare seek good or bad affinities” or. “I no longer dare pay heed to worldly matters”? If we feel this way, we see those reborn in the four forms of birth as hated thieves and dare not become entangled with them. This is what Small Vehicle practitioners are like.

Bodhisattvas treat the Three Realms as their home, those in the four forms of birth as their children. By transforming sentient beings, they penetrate Buddha-wisdom, unlike Small Vehicle practitioners who see the Three Realms as a prison and those reborn in four forms of birth as hated thieves.

Next it mentions “those who train their bodies with loving-kindness.” This means that through their manifested forms in this world, they engage in spiritual practice. Bodhisattvas manifest human form to engage in spiritual practice in this world. Though they are interacting with people, they practice internally to attain realizations. By observing various kinds of people and the principles of all things in the world, they understand the principles of life. Through this human condition, they train their bodies. When they deal with [problematic] matters or difficult environments, they use them as a chance to train themselves. So, “Through their manifested forms in this world they engage in spiritual practice.” They manifest a form in these conditions to engage in spiritual practice. This is how they attain realizations, by gathering these conditions in their hearts.

“[They] speak externally to benefit others and use great loving-kindness and compassion as their foundation.” They take these external states into their hearts and thoroughly understand those external conditions so that they can then expound [their understanding] as teachings to others. This enables sentient beings to change their mindsets, transforming unwholesome thoughts into good deeds. The Bodhisattvas’ wisdom [allows them] to enter the world of sentient beings to to comprehend sentient beings’ habitual tendencies. After gaining insights into habitual tendencies, they use those principles to transform the minds of sentient beings. This is how Bodhisattvas turn the Dharma-wheel. This is their foundation.

Those who train themselves with loving-kindness will manifest a form to practice in this world. They practice inwardly to attain realizations, speak outwardly to benefit others and use great loving-kindness and compassion as their foundation.

To attain the state of a Bodhisattva, we must plant various roots of virtue.

Therefore, we must cultivate ourselves with loving-kindness. With great loving-kindness and compassion, we can give teachings at any time and place, and according to any capability.

So, internal cultivation and external practice use great loving-kindness and compassion as their foundation. This means that with great loving-kindness and compassion, we can expound the Dharma at any time, place and to those of any capability. For certain capabilities, we use certain methods. In certain places, we speak of certain states. This requires us to exercise wisdom.

We must penetrate conditions to understand the principles of how things manifested so we can resolve difficulties without retreating.

To be like Bodhisattvas, we must penetrate the conditions of others. Then based on the time, place and the event that occurred, we can help them resolve those difficulties. For example, wherever there are disasters, we have to use certain methods suitable for that environment to provide relief. Undeterred by difficulties, we bravely progress forward. This is one way Bodhisattvas “cultivate [themselves] with loving-kindness to enter the Buddha’s wisdom.” All this makes us very grateful that the state of Truth is also never-retreating. It is said, “We enter the Buddha’s state of all-encompassing wisdom without retreating. Entering great wisdom means realizing emptiness of self and of Dharma, without retreating.”

This is what a Bodhisattva does. As long as we cultivate faith, steadfastness, honesty and integrity in our minds and practice loving-kindness, compassion, joy and equanimity toward others, we can attain the Buddha’s state. A heart [like this] has no attachments, but sincerely and diligently helps others. This is what Buddhist practitioners must maintain. Only with good causes and conditions can we fulfill our spiritual mission in this world.

Fellow Bodhisattvas, we spiritual practitioners must make Bodhisattva-aspirations. We must enter the Buddha’s wisdom to be able to understand all Dharma and attain great wisdom. Everyone, please always be mindful.

Episode 61 – Planting Roots of Virtue

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>> To “diligently cultivate the power of vows” so we can obtain all Dharma without retreating. Bodhisattvas seek to achieve the Buddha’s enlightenment, vow to transform sentient beings and diligently practice both compassion and wisdom.

>> “By making offerings to countless hundreds and thousands of Buddhas, we plant roots of virtues in Their presence and are constantly praised for this by all Buddhas.”

>> There are three kinds of offerings 1.Offerings of wealth. To give offerings of money or material goods 2.Offerings of reverence. To give offerings by practicing respect with one’s body when interacting with others; this reverence and harmony is our offering 3.Offerings of Dharma. To give offerings by earnestly cultivating the infinite minds and making universal vows.

>> With these offerings, we attain the two virtues of blessings and wisdom. Thus, we plant the root of all virtues, which is the root of goodness. The root of goodness is the foundation of the two virtues, blessings and wisdom.

>> It is said: They made offerings to countless Buddhas and planted roots of virtues in Their presence. They were those who relied on virtuous spiritual friends to never retreat. They were constantly praised by all Buddhas. Bodhisattvas saw Buddhas as teachers. They learned and practiced the path to enlightenment. Now they were praised by Buddhas who confirmed that they were not mistaken, so their minds were peaceful and free.

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Our mindset in safeguarding the Dharma must be.

To “diligently cultivate the power of vows” so we can obtain all Dharma without retreating. Bodhisattvas seek to achieve the Buddha’s enlightenment, vow to transform sentient beings and diligently practice both compassion and wisdom.

This is a very important lesson to learn in the practice of the Buddha-Dharma.

In this world, the Buddha-Dharma can act as a wheel; it can turn evil into good and transform sentient beings. Buddhist practitioners must form great aspirations and great vows to safeguard and uphold the Buddha-Dharma. So, we must “maintain the will to protect Dharma.” In everyone’s hearts, we must maintain this intention to safeguard and promote the Buddha-Dharma so it can flourish. We also have to “diligently cultivate the power of vows.” As we form aspirations, we also make vows. If we have the intention but not the resolve, we will be unwilling to make the effort. So, aside from making aspirations, we also need to make vows so that we can “obtain all Dharma without retreating.”

As we learn His teachings, we must move forward. However, some people give up halfway. Some people have the will to practice, yet while they are on this path, they retreat. A slight deviation causes a great divergence. So, we must attain a state of non-retreating. To do so, we must diligently cultivate the power of vows. Then we can “obtain all Dharma without retreating.”

Bodhisattvas fundamentally “seek the Buddha’s enlightenment and vow to transform sentient beings.” In order for us to “diligently practice both compassion and wisdom,” not only must we respect ourselves and be compassionate toward sentient beings, we must also exercise wisdom. This is most important to learn the Buddha-Dharma. We must not [move] forward only to [turn] back, learning one teaching but losing another one. We must firmly believe in the Dharma that we practice and apply it to our daily living. Then in our daily living, we constantly benefit and teach others so they may continue this cycle. Only then will our spiritual aspirations never retreat.

Next, let us discuss the phrase,

“By making offerings to countless hundreds and thousands of Buddhas, we plant roots of virtues in Their presence and are constantly praised for this by all Buddhas.”

This verse from the Lotus Sutra tells us that when we learn Buddha’s teachings, we must always feel a sense of willingness and joy. When we are willing, we are constantly filled with the delight of Dharma-joy. When we hear the Buddha-Dharma we are joyous, so we willingly work with others. If we can be like this, when we willingly and happily help other people, then this is making offerings. [When] we accept and apply the Buddha’s teachings, we are accepting and applying teachings of past, present and future Buddhas, which are all the same. When we apply the Dharma to our hearts, the Buddhas will certainly be very happy. When we adopt the Buddha-mind and enter the Buddha-Dharma without retreating, that is also a form of offering.

But let us discuss the meaning of, “Making offerings to countless hundreds and thousands of Buddhas.” There are three kinds of offerings we can make.

The first is offerings of wealth. This is a tangible, visible offering. When the Buddha was in this world, He and the Sangha focused on spiritual practice. The Dharma was their highest priority, and they practiced it internally and cultivated it externally. So, the daily living of the Sangha was dependent upon Dharma-protectors, the lay practitioners who protected the Dharma by making offerings. Part of the Sangha’s daily living was begging for alms, so all aspects of life, including clothing, food, shelter and transportation, had to be provided by people in society as part of their offerings. So, when the Buddha was alive, He encouraged people to make offerings to provide stability for Him and the Sangha. Then they could promote the Buddha-Dharma among people without worries. That is why we speak of offerings of wealth, giving money or material goods.

Then, the second is offerings of reverence. Reverence means respect. If the Buddha-Dharma is to prosper, then everybody must know to respect the Buddha, the Dharma and the Sangha. They must have this sense of reverence. Only when the Buddha-Dharma is respected can it be promoted among people. Once people accept [the Dharma], then they know to respect it. So, as part of the etiquette of a religion, there must be an offering of reverence. So, [we must] “practice respect with our body when interacting with others; this reverence and harmony is our offering.” These are forms of etiquette and lessons in how to interact with others. Besides acting with respect, we must be harmonious when working with others. The Sangha has six points of reverent harmony. Harmony was an offering they made to the Buddha. The Buddha led a very large monastic community. If they did not live in reverent harmony, then this would not be possible. So, a monastic community must cultivate reverent harmony internally. Then naturally, Dharma-protectors outside of the community will respect [and support] them.

The third is the offering of Dharma, which is to practice the true teachings. This means we must cultivate the Four Infinite Minds and make the Four Universal Vows as an offering. We all know the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. Infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity are the Four Infinite Minds. We do not practice to benefit ourselves only; we must also benefit others. Because sentient beings experience much suffering, we Buddhists must exercise our Bodhisattva-minds. A Bodhisattva’s mind is inseparable from loving-kindness, compassion, joy and equanimity. These are called the Four Infinite Minds. Therefore, our spiritual practice cannot lack the Four Infinite Minds, or Four Immeasurables, and the Four Universal Vows. This is practicing the true teachings. These are the Three Offerings.

There are three kinds of offerings 1.Offerings of wealth. To give offerings of money or material goods 2.Offerings of reverence. To give offerings by practicing respect with one’s body when interacting with others; this reverence and harmony is our offering 3.Offerings of Dharma. To give offerings by earnestly cultivating the infinite minds and making universal vows.

Everyone, we are grateful every day when we come the prayer hall to pay our respects. The attendant monastic has already prepared everything perfectly and created a solemn atmosphere in the Great Hall. There are flowers and fruits before the Buddha so when we physically enter the Great Hall, there is a sense of solemnity and order. This is considered a way of giving, which is also a kind of offering.

Once this dignified scene has been set, we enter and hear sounds of bells and drums. We enter in an orderly fashion and worship reverently with our bodies and minds. This is practicing respect with one’s body. Then we sit and quietly reflect on the morning practice. Perhaps we then hear a Dharma teaching. As we mindfully listen to the Dharma, are we giving rise to spiritual aspirations? We should, for human form is difficult to attain, the Buddha-Dharma is difficult to hear and the path to Buddhahood is difficult to practice. We have already attained human form and heard the Buddha-Dharma, so now we must put the teachings into practice. If we can do this, we will always make all of the Three Offerings.

So, this is not difficult to do. Simple teachings are easy [to practice] in our daily living. To understand profound teachings, we must be determined and never retreat as we deal with people, matters and objects. We must be able to go among others to help them. We must practice the Four Infinite Minds and the Four Universal Vows when we deal with any person or any issue. If we can make these kinds of offerings, we can attain virtues of blessings and wisdom. If we can do this, then we have reached a level where we can make offerings to countless Buddhas.

Indeed, based on principles, we know that all Buddhas and all people have Buddha-nature. Those in front, behind, to the left and right are all Buddhas. We need to treat everyone we meet as a Buddha; they may be a Buddha now, a future Buddha, or a Buddha from the past. We use this sense of reverence to show them gratitude, respect and love. Gratitude is like an offering of wealth. Respect is an offering of reverence. Love refers to infinite minds. In our interactions with others, we are making offerings at all times and to every person. We must be able to achieve all this.

If so, then this is a blessing and it also demonstrates our wisdom. Only those with blessings and wisdom can be grateful to every person, respect every person and love everyone. A person who can do this is blessed and wise and has simultaneously cultivated the virtues of both blessings and wisdom. Thus, the Buddha is [called] the Two-Footed Honored One, for He has cultivated both blessings and wisdom, just as we humans need both of our legs in order to walk smoothly. We must have blessings and wisdom to successfully walk this Dharma-path. So, to attain the virtues of both blessings and wisdom, we must make these offerings.

These virtues are called the root of all virtues. The root of all virtues is the root of goodness. Blessings and wisdom are the roots of our spiritual practice. I often say, “A forest of Bodhi trees flourishes from one root.” When we are in a spiritual training ground, we can arouse Bodhicitta to create blessings and nurture our wisdom. The roots of blessings and wisdom must grow and extend so that each Bodhi tree can flourish. Then our Bodhicitta can thrive. So, the virtues of blessings and wisdom are the roots that we spiritual practitioners must cultivate. We must always be mindful.

With these offerings, we attain the two virtues of blessings and wisdom. Thus, we plant the root of all virtues, which is the root of goodness. The root of goodness is the foundation of the two virtues, blessings and wisdom.

Therefore, we call this making offerings to countless hundreds and thousands of Buddhas. Those to whom we must make offerings are countless hundreds and thousands of Buddhas. As I said earlier, there are countless Buddhas, but when we speak of our Buddha, aren’t we just referring to a specific one? Yes! More than two thousand years ago, Sakyamuni Buddha attained enlightenment. But at that time the Buddha said, “Make offerings to countless hundreds and thousands of Buddhas.” When we think carefully, we realize this is because the Buddha told us that every person has Buddha-nature. Perhaps one who attained Buddhahood in the past has returned to the human realm out of compassion, just as, at the Lotus Dharma-assembly, there were many Dharmakaya-Bodhisattvas who had all attained Buddhahood in the past. During the Buddha’s lifetime, they returned out of compassion to help at this assembly.

Therefore, all sentient beings have Buddha-nature. So we must know that at all times, countless Buddhas are by our sides. Perhaps [that person] is a Buddha. Therefore, we must treat every person as a Buddha. Isn’t this what Never-Slighting Bodhisattva did? No matter how badly others yelled at or beat him, he still paid respect to them with reverence and dared not slight them. We must always have this sense of respect, this desire to make offerings. Moreover, there are past, present and future. Buddhas by our sides. We must make offerings with this state of mind.

“We plant roots of virtues in Their presence.” This means that when we make offerings with this mindset, naturally we are planting the roots of virtues among all Buddhas. Consider the many disasters we see in this world. In Haiti, Tzu Chi volunteers committed to going there and helping despite its harsh environment. We stayed by their sides for a very long time. Wave after wave of Bodhisattvas continuously took each other’s place. They went there with great love and respect. When they distributed relief goods, they bowed deeply from their waist, held the supplies up high and then reverently handed them over. Just think, they are the ones giving to others, but they are still so humble. People like this are called Bodhisattvas.

They feel gratitude and a sense of respect. They are grateful to the disaster victims for awakening their love, helping them understand the impermanence of life, realizing life’s suffering and training their perseverance. If we think about it, isn’t this “planting the roots of virtues in the presence of Buddhas”? In that place, we can nurture our roots of goodness so they become longer and thicker. Then, our [Bodhi] tree can flourish. This greatly strengthens our will to practice. This is how we rely on spiritual friends so we will never retreat. Every person in front of or behind us is a virtuous spiritual friend.

So, when we help others with great respect, of course we also receive their respect. Therefore, this verse states, “constantly praised by all Buddhas.” They are pleased with us and praise us because of our contributions. We are all in this place of spiritual practice; the Saha World is a training ground where all Buddhas can confirm we are not mistaken. If our hearts can be very peaceful, they will be the root by which we never retreat from our Bodhisattva-aspirations. Although giving willingly is very tiring, we are very happy because our efforts are affirmed by every person. Thus we are very peaceful.

It is said: They made offerings to countless Buddhas and planted roots of virtues in Their presence. They were those who relied on virtuous spiritual friends to never retreat. They were constantly praised by all Buddhas. Bodhisattvas saw Buddhas as teachers. They learned and practiced the path to enlightenment. Now they were praised by Buddhas who confirmed that they were not mistaken, so their minds were peaceful and free.

The Bodhisattva-path is this simple; we must train ourselves so that each day, we do not retreat. In interacting with others, we need to feel gratitude. We must treat them all as Buddhas with our gratitude, respect and love. So everyone, please always be mindful.

Episode 60 – The Four Kinds of Unobstructed Eloquence

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>> To learn the Buddha’s teachings, we must vow to be focused and to diligently walk the Bodhi-path of enlightenment until we reach the pure Dharma-realm.

>> One with perfect enlightenment is different from non-Buddhist or deviant realizers. They advance in practice without regressing.

>> “All attain dharani and joyful, unobstructed eloquence, and turn the irreversible Dharma-wheel”

>> All had attained dharani, which means total retention. With one word, they can open infinite Dharma-doors. By going through one door, they can comprehend infinite meanings. With it, they retain all teachings. They assimilate infinite meanings and widely preach them as if they have thousands and millions of revolving dharanis.

>> The Four Kinds of Unobstructed Eloquence: unobstructed Dharma, unobstructed meaning, unobstructed language and unobstructed joy in Speaking. The first is unobstructed Dharma, “meaning one speaks of worldly or world-transcending Dharma without err.”

>> Second is unobstructed meaning; there are no obstructions to provisional and true principles.

>> Third, unobstructed language is when one is unobstructed by different dialects and differences in tone, and can exercise a perfect voice.

>> “Fourth is unobstructed joy in speaking. Unobstructed joy in speaking is when one can resonate with the capabilities of all sentient beings as one speaks Dharma to them. This is teaching according to capabilities One who speaks joyfully can go along with what pleases and gladdens the minds of sentient beings as one speaks Dharma to them.”

>> “We broadly proclaim the Buddha-Dharma according to sentient beings’ capabilities, so whoever hears can believe and accept them, and practice according to the Dharma.”

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To learn the Buddha’s teachings, we must vow to be focused and to diligently walk the Bodhi-path of enlightenment until we reach the pure Dharma-realm.

This is a vow we Buddhist practitioners must make. Since we are learning the Buddha’s teachings, we must make such a vow. Furthermore, we must be focused. “Focused” means not distracted. This mindset requires using a truly pure and undefiled heart to vow to learn the Buddha’s teachings. Our goal is to diligently walk the Bodhi-path of enlightenment until we reach the state of the pure Dharma-realm. This is the right way to engage in spiritual practice as Buddhist practitioners.

Since we are practicing, we awaken as we learn. When we have completed our learning, we will be enlightened. I have said before, Annutara-samyak-sambodhi is supreme, perfect, universal enlightenment. This path is different from that of non-Buddhists. The Buddha’s teaching is about true emptiness and wondrous existence. This most subtle principle comes from the Middle Way. The course of this broad, straight Bodhi-path is what we must learn.

So, we want to attain perfect enlightenment without being enticed by deviant doctrines, without straying even a little bit. Then our thoughts will remain focused without distractions. Thus, we can continue without ever regressing. Our greatest worry for our spiritual practice is that we may encounter some deviant conditions and be tempted to go astray. This is a great obstacle for us practitioners. A focused mind that is not obstructed or tempted will diligently walk the path to perfect enlightenment and not retreat.

One with perfect enlightenment is different from non-Buddhist or deviant realizers. They advance in practice without regressing.

If we can reach the stage of supreme, perfect, universal enlightenment without retreating, we can.

“All attain dharani and joyful, unobstructed eloquence, and turn the irreversible Dharma-wheel”

“Dharani” means “total retention.” With one word, we can open infinite Dharma-doors. So, “with one word, we can understand infinite meanings.” When one thing is said, we should understand a lot. Those with sharper capabilities can hear one teaching and comprehend ten. Those with duller capabilities can only comprehend one teaching after hearing ten things. This all depends on whether one’s capability is sharp or dull. But these Bodhisattvas of equal enlightenment are already exercising both compassion and wisdom, so they never regress from perfect enlightenment. Therefore, they have also attained the stage of “dharani,” which is the Dharma-door of total retention. Their way is unimpeded and without obstacles, so they had “all attained dharani.” These Bodhisattvas had already attained dharani, the Dharma of total retention. So, “by going through one door, we can comprehend infinite meanings.”

If we can walk through a Dharma-door, we can understand the meaning of everything contained within. This is the meaning of “total retention.” From one word, we can understand infinite Dharma-doors. One door can encompass infinite meanings. This is [the characteristic] of the Dharma. With one meaning, we can understand infinite meanings; this means we must retain all teachings and uphold all goodness. If we can understand this principle, we know that all teachings are encompassed in dharani, within our total retention. This is like a net. When you spread it open, it is very big. After we cast it, it spreads out very widely. When we pull it back to the source, tie it up, we see only a [small] opening. But when we loosen it and cast it, it is very big again. Similarly, there is only one door to the Dharma. When we enter into the right door, naturally we clearly understand everything within. So, this is called, “retain all teachings and uphold all goodness.”

When we fully grasp the doctrines of the Buddha, we can apply them when we are among others and know how to teach sentient beings to transform their negative thoughts into good ones. This certainly requires the correct teachings. If we use one wrong method, something unsuitable for their capabilities, then all the teachings we use may be wrong. Therefore, we want to know how to achieve total retention so that all our actions and interactions will not go astray. So, to “retain all teachings and uphold all goodness” is dharani.

It can even “encompass infinite meanings.” All meanings and principles can be traced back to one thing. When we understand this one principle, it gives rise to many others that contain infinite meanings. For example, the Lotus Sutra mentions “thousands and millions of revolving dharanis.” This means that once we clearly understand one teaching, then we will have attained infinite meanings. That is entering “the revolving dharanis. The revolving dharanis” are the most perfect and complete of Dharma-doors; their entrances are always unobstructed. They are called “revolving dharanis.” When we are carefree and at ease in the Dharma, we will be perfectly replete with infinite Dharma. No matter what that Dharma is, world-transcending or world-entering, we transcend or enter without obstruction. We understand all the teachings and we can do all sorts of good deeds. This is called total retention, which is the Dharma of dharani.

All had attained dharani, which means total retention. With one word, they can open infinite Dharma-doors. By going through one door, they can comprehend infinite meanings. With it, they retain all teachings and uphold all goodness. ․They assimilate infinite meanings and widely preach them as if they have thousands and millions of revolving dharanis.

If we can “attain dharani,” then we can have “joyful unobstructed eloquence.” There will be no obstructions. To have “joy in preaching” means we enjoy speaking. When we learn [a way] to do good, we must sincerely believe it. Once we have virtuous Dharma, it will always be in our hearts. Then often, when we see people, we can explain principles to them. We help them understand what they do not. We enable them to accept [explanations] joyfully. When we see people express joyful acceptance, the more we speak, the more joyful we become. The more we teach, the more we learn. This is joy in preaching.

There are four kinds of unobstructed eloquence.

The Four Kinds of Unobstructed Eloquence: unobstructed Dharma, unobstructed meaning, unobstructed language and unobstructed joy in Speaking. The first is unobstructed Dharma, “meaning one speaks of worldly or world-transcending Dharma without err.”

We can attain the Dharma, whether methods to deal with the world or methods to transcend the world. We can clearly understand and teach others how to deal with worldly matters, people and objects. We also know laws and ethics, morals, loyalty and filial piety, etc., all the principles of being a good person. What about transcending the world? After we understand those principles, how can we have a mind free of attachments and obstructions? We cannot allow matters of this world to obstruct our will to practice. We must also clearly understand methods to transcend the world. Then we “speak of worldly or word-transcending. Dharma without err.” We will not be confused. We can speak simply and profoundly so everyone can understand and practice. This is unobstructed Dharma, which means there is no confusion over worldly and world-transcending Dharma.

Second is unobstructed meaning; there are no obstructions to provisional and true principles.

Everyone knows that “provisional” refers to skillful means. Some people cannot understand true principles, but we must patiently guide and teach them according to their capabilities. We must tame their minds and bring stability to their thoughts. In this way, we slowly guide them to understand the true principles. So, this is what we mean by “provisional.”

“True” refers to the True Dharma, which is following the Bodhisattva-path. We start by teaching them to love themselves. Then we teach them, “this is how you love other people.” Loving oneself and loving others is to enlighten oneself and others and have perfect enlightened conduct. So, whether we speak of skillful means or True Dharma, we describe the principles very thoroughly.

Some may ask, “Are skillful means unnecessary?” They are not unnecessary, because sentient beings’ capabilities may hinder them from understanding something. Then it is necessary to use many methods, just like the Buddha did for sentient beings. For 40 years, He expounded the Dharma according to capabilities. For some He used the Vaipulya teachings, for others He expounded the Prajna teachings. Even those with the most superior capabilities could not surpass the Avatamsaka state. But, whether He spoke of skillful means, or the true nature in the state of Avatamsaka, or emptiness in the Prajna teachings, He was actually teaching according to the capabilities of each of those sentient beings.

The Dharma exists in our consciousness but must be applied among sentient beings. Certain sentient beings will require certain teachings. So in terms of time, the provisional and true are happening in parallel. In terms of capabilities, there is a sequential order, which is the provisional and then the true. The Buddha, no matter when He spoke, always spoke true principles, complete and perfect principles. So, everyone must truly be mindful in contemplating their meanings.

Third, unobstructed language is when one is unobstructed by different dialects and differences in tone, and can exercise a perfect voice.

Unobstructed language is when obstructions are not created by different dialects and tones. When we ordinary people speak, it is really difficult for everyone to communicate. Why? In Taiwan alone, people say. “You speak Taiwanese, so I don’t understand. What language do you want me to speak, then? Hakka. I don’t speak Hakka.” Thus these people cannot communicate. In this world, sometimes we cannot understand words and texts because of the language. But, with unobstructed language, everything that the Buddha says can be understood by anyone. So long as we are mindful in spreading the Buddha-Dharma, that same principle can be accepted by people of any background.

Consider Haiti, a country in crisis. Though [Haiti’s main] religion is Catholicism, Tzu Chi volunteers are helping them and providing emergency relief there. Volunteers talked about the Buddha and explained the Bodhisattva Way. When the people there realized how great the Buddha’s and Bodhisattva’s teachings were, they began to happily accept them. Also, they joined us and became volunteers and were as dedicated as their fellow Bodhisattvas in providing for their Haitian compatriots.

Therefore, when this Dharma is explained with language, as long as the principles of the Dharma are expressed in whatever language is used, naturally people from all places and of all ethnic backgrounds can comprehend them. This is called perfect preaching. This language is unobstructed by different dialects. When we teach with perfect voices,

the words and meanings will flow together into virtuous Dharma. The Buddha once lived in this world, and then He entered Parinirvana. The form of the teachings compiled after that has constantly evolved, and spoken principles became written words. Those words were constantly translated, but the principles that remain are still the Buddha’s original teachings. The Buddha’s voice has constantly evolved and can resonate with sentient beings’ capabilities.

“Fourth is unobstructed joy in speaking. Unobstructed joy in speaking is when one can resonate with the capabilities of all sentient beings as one speaks Dharma to them. This is teaching according to capabilities One who speaks joyfully can go along with what pleases and gladdens the minds of sentient beings as one speaks Dharma to them.”

Depending on the capability of a sentient being, how he or she wants to listen, we adapt to him or her. This is like talking to a child. We have to express the Dharma in a way they can understand. When teachers speak to children instead of adults, their tone and speech are different. The tone and speech must be adapted to people’s capabilities. No matter the depth of the meaning, we teach according to the capability and whoever hears [the teachings] will be joyous.

So, with the four kinds of unobstructed eloquence,

“We broadly proclaim the Buddha-Dharma according to sentient beings’ capabilities, so whoever hears can believe and accept them, and practice according to the Dharma.”

This means that when sentient beings’ capabilities enable them to comprehend and accept the Buddha-Dharma, naturally they will put it into practice. This is how we “attain dharani and joyful unobstructed eloquence, and turn the irreversible Dharma-wheel.”

Fellow Bodhisattvas, we learn the Buddha’s teachings to attain the Buddha’s perfect enlightenment. This Middle Way is the Bodhisattva-path. We must attain the four kinds of unobstructed eloquence and turn the irreversible Dharma-wheel. The Dharma-wheel is round, so it can transport all teachings and enable the great Dharma to enter one’s mind. We truly hope all can understand great Dharma and even speak what the Buddha taught.

We use the analogy of a wheel. The wheel is a perfect circle, the meaning of the Dharma is perfect and the principles of the Buddha-Dharma is perfect. Therefore, we speak of the Dharma-wheel. In particular, the Buddha-Dharma can turn evil to good and the impure to pure. We can turn what is evil into good by using a current of clean water to bring purity to defiled minds. We use the term “wheel” because there is a sense of turning. Dharma can destroy all ignorance and afflictions. Only the Dharma can enter and turn the heart from evil to good.

In summary, in this world, the Dharma-wheel must pervade people’s hearts so it can bring purity to them like clean water. This needs to be widespread. So everyone, as Buddhist practitioners we become awakened through learning. Learning mindfully leads to perfect enlightenment. Therefore, we must always be mindful.

Episode 59 – Vow to Practice without Retreating

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>> “A Living Bodhisattva can fulfill all vows. With great vows, one must remain steadfast, maintain one’s initial resolve, develop great aspirations, never abandon sentient beings, have compassion toward them and persevere without retreating.”

>> When one retreats it means that one regresses in one’s spiritual practice and departs from it. When one regresses it means that one loses the merits and virtues that have already been achieved. When one departs it means that one has not regressed but has changed course.

>> Never-retreating means that whether one has achieved or has not yet achieved merits and virtues, one does not regress or depart until one has perfected the ultimate. So, the eighth ground is the ground of stillness. It means never-retreating.

>> The first one is, “never-retreating faith. When we firmly believe in the right Dharma, not only in one lifetime, but for lifetimes to come, we will be steadfast in faith.”

>> The second is “never-retreating state.” So, “Do not retreat again from the great path. When united with the Buddha’s Dharmakaya, the Buddha-mind, every day we will improve and abide [in the state of] never-retreating.”

>> The third is “never-retreating realizations. After one realizes the True Dharmakaya, one will never retreat.”

>> Fourth is “never-retreating practice. Reach the ultimate by never retreating. In all one does, one never retreats, thought after thought. With all Dharma one has or has not yet achieved, one is determined to attain them all and not retreat.”

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“A Living Bodhisattva can fulfill all vows. With great vows, one must remain steadfast, maintain one’s initial resolve, develop great aspirations, never abandon sentient beings, have compassion toward them and persevere without retreating.”

As spiritual practitioners, this is the mindset we should have. Everyone has Buddha-nature. In this world, as long as we make a vow, we will achieve it. Only by walking the Bodhisattva-path can we reach the state of the Buddha. Everyone should understand this. When we begin our spiritual practice, we must be resolute in “making the [Four] Great Vows.” We must also “maintain our initial resolve.” When we first make an aspiration, our mindsets and vows at that time are very resolute. If we can sincerely maintain that initial resolve and those vows, then we will always “develop great aspirations.” Not only must we maintain that initial resolve, we must also constantly make great aspirations and “never abandon sentient beings.”

I have told everyone before that the Buddha practiced and became enlightened for the sake of sentient beings. Since we are all Buddhist practitioners, we must have the same aspiration as the Buddha. The suffering of sentient beings makes us uneasy so we must develop great aspirations and make great vows. Therefore, we will never abandon sentient beings. We must go among them. This is how we “have compassion toward them.” The multitudes of sentient beings suffer greatly. We must always be compassionate and “persevere without retreating.” If we can do this, someday we can succeed in our spiritual practice.

Although we will ultimately attain Buddhahood, we must walk the Bodhisattva-path. With this resolve, we only allow ourselves to move forward. We cannot stop or retreat. When we stop, we lose ground, so we must always be mindful and resolute. However, in the course of our practice, we often retreat. If we retreat, we are “regressing” or “departing” from our spiritual practice. When one regresses, it means that “one loses the merits and virtues that have already been achieved.” Originally we were [practicing], we were happily developing great aspirations and benefiting ourselves. As we achieved many realizations and shared them with others, everyone was happy. But, if something did not meet our expectations and caused us to change our direction, we regressed and departed.

Once we are on the path of seeking Buddhahood, our resolve is to attain perfect enlightenment, which is Anuttara-samyak-sambodhi. What we seek is to attain supreme, perfect enlightenment. But if before we attain it, we turn back, this is retreating from the path.

When one retreats it means that one regresses in one’s spiritual practice and departs from it. When one regresses it means that one loses the merits and virtues that have already been achieved. When one departs it means that one has not regressed but has changed course.

What we seek is to not retreat. Then we have a chance to attain perfect enlightenment. In other words, when we arrive at the stage of supreme enlightenment, which is Anuttara-samyak-sambodhi, naturally we will not retreat. Those who retreat are those who were on their way but have yet to arrive. Naturally, if they were not determined, they will retreat. If we can walk one path wholeheartedly and single-mindedly, no matter what setbacks we encounter, we will persist in moving forward. Then we will not retreat and can reach the stage of supreme enlightenment.

So, “never-retreating refers to both those who have achieved and have not yet achieved merits and virtues.” So, whether we have already achieved or not yet achieved them, we still have this goal. We must be resolute in moving forward and not allow our surroundings and what we encounter to influence us. So, “one does not regress nor depart but will persevere until one has perfected the ultimate.” This is how we can be resolute. Thus, if we can all “maintain our initial motivation,” then naturally we can arrive at the stage where we have “perfected the ultimate,” which is Anuttara-samyak-sambodhi.

So, “the eighth ground is Ground of Stillness. It means never-retreating.” I have spoken of the Ten Grounds of Bodhisattvas, which begins with the ground of joy and leads to the eighth ground, the ground of stillness. This is the process of our spiritual cultivation. Our minds follow the teachings of the Buddha. We must be resolute and never retreat.

Never-retreating means that whether one has achieved or has not yet achieved merits and virtues, one does not regress or depart until one has perfected the ultimate. So, the eighth ground is the ground of stillness. It means never-retreating.

As humans, we live among sentient beings. [As practitioners,] we cannot abandon them because only they can hone our will to practice. So, we must constantly be grateful for [them and] all the circumstances that strengthen our practice. We must also be very firm in moving forward, so no condition can cause our minds to waver. This is a Ground of Stillness Bodhisattva. It is part of the path for entering the stage of Anuttara-samyak-sambodhi. We must also remain steadfast. Our minds must be resolute.

So here I also have to remind everyone, there are four categories of “never-retreating” that can prevent us from regressing.

The first one is, “never-retreating faith. When we firmly believe in the right Dharma, not only in one lifetime, but for lifetimes to come, we will be steadfast in faith.”

This means we must maintain our faith; we must have faith in the Buddha’s teachings, which guide our course. We must maintain [our faith], not only for one lifetime, but lifetime after lifetime. Our faith, our will to practice, must always be solid.

The second is “never-retreating state.” So, “Do not retreat again from the great path. When united with the Buddha’s Dharmakaya, the Buddha-mind, every day we will improve and abide [in the state of] never-retreating.”

To abide in the state of Bodhisattvas, we must maintain the level of the ground of stillness. That means we cannot retreat from it. Since we apply right Dharma in our daily living, we must maintain this path and not turn back. Also, we must attain perfect enlightenment. This Buddha-Dharma, this Dharmakaya, was passed down by the Buddha. His wisdom-life, the Dharma He expounded, is equal to His Dharmakaya and has remained in the human realm. The Buddha’s Dharmakaya is the Buddha-mind. If our minds can be joined to the Buddha-mind, then the Buddha-mind will be our mind. In this way, our wisdom-life can grow, day by day, and “every day we will improve.” We will not stop growing and will strengthen our will to practice. This is the “never-retreating state,” which means not to retreat from the state of Bodhisattvas.

The third is “never-retreating realizations. After one realizes the True Dharmakaya, one will never retreat.”

When we are united with the Buddha-mind, we have great understanding, great awakening, which is right knowledge, perfect enlightenment. Then we will be able to validate the teachings with what we see and experience in the world. As the Buddha said over 2000 years ago, everything forms, abides, decays, is annihilated. Humans have created karma with their minds so sentient beings share collective karma and, in the future, will face the imbalance of the four elements. There will be many disasters. Over these 2000-plus years, the world and society and matters and objects have validated [His teachings] one by one. Since this is the case, we must never stop believing in the Buddha’s great enlightenment. So if we have “never-retreating realizations,” we will realize the Buddha’s teachings in the human realm.

What the Buddha predicted for the future, which is now, has indeed been accurate. So, we must have deep faith [in Him]. The Buddha also told us that we all have the same intrinsic nature as Him. We must further have faith [in this]. If we realize this, “we have the True Dharmakaya and will never retreat.” As long as we have faith, naturally we will never retreat.

Fourth is “never-retreating practice.”

Fourth is “never-retreating practice. Reach the ultimate by never retreating. In all one does, one never retreats, thought after thought. With all Dharma one has or has not yet achieved, one is determined to attain them all and not retreat.”

This means if we have not retreated from the three other categories and have reached this point, then we should have “never-retreating practice” and continue to go forward. Since the Dharma is solid and accurate, and we have realized that the Buddha-Dharma is so closely tied to the workings of the world, we must not retreat from our practice of spiritual cultivation. On this great Bodhi-path, this straight and broad path, we should go forward with confidence. We must clearly understand that the Buddha’s teaching is ultimate. Of course, our minds must also follow His Dharmakaya, which are His teachings, and we must thoroughly understand them so that we will never retreat.

“Faith is the source of the Way and the mother of merits.” As long as we have faith in His teachings and are united with His mind, then we have already reached the ultimate stage. So in all our actions, “we never retreat, thought after thought.” Since we established this faith in the past, it is the same now and in the future. We will not break our word or change. With determination, “one never retreats, thought after thought.” Not only do we never retreat in thoughts, we also never retreat in action. On the Bodhisattva-path, we will not retreat in what we do or think.

“Already achieved” is what we have already attained in this process. What we have “not achieved” is the state of the Buddha; we are only at the Bodhisattva-state of equal enlightenment. There is still space for continuous advancement. Even in His state, the Buddha returns to the world out of compassion. Bodhisattvas with equal enlightenment are part of the Buddha’s retinue. These followers of the Buddha constantly do what He does, which is to return to the world out of compassion.

So having already practiced and achieved, we are now moving forward. Everything will happen as we hope, and then we pay it forward. I often tell our Tzu Chi volunteers, “Give without asking in return and be grateful.” This kind of giving is continuous, selfless and unconditional. Sometimes, we see that our giving makes those receiving feel joyous. The recipient attains stability and freedom. When they are in that state, they [are inspired to] develop aspirations. Seeing that they can be saved, that the minds of ordinary people can be transformed into awakened minds, we are filled with Dharma-joy.

Whatever happens in our lives, regardless of time and place, we continuously walk forward by following the vows we made and our will to practice. Every day we constantly encounter afflictions in this world because we are human beings; one by one, we help people resolve afflictions. We also may help eliminate their difficulties, one at a time. This is what we have “already achieved.” Achieving this, our minds are free from afflictions and we still continue to move forward. Much Dharma is still “not achieved.” They are [paths] not yet walked and [people] not yet encountered. This is what has not been achieved in one lifetime. Even if we do attain them all in this lifetime, we must still make a vow for subsequent lifetimes. There are still those who have not achieved. So, we must return out of compassion.

Look at the many ever-present Bodhisattvas who have attained the Dharmakaya in the human realm. Guanyin Bodhisattva returns to this world. Manjusri Bodhisattva also returns to this world. Samantabhadra Bodhisattva protects, upholds the Buddha-Dharma and also returns constantly. Earth Treasury Bodhisattva’s great vow is the same. He continually stays in hell, the place of greatest suffering. Don’t these states of having achieved, achieving and yet to achieve occur through many lifetimes? This Dharma is always in the world to be diligently [practiced] and attained. This is how we should never retreat and continuously move forward.

This is “what one has and has not yet achieved.” So, “one is determined to attain them all and not retreat.” This means that, since our minds are already in the best state, we will always persevere and never retreat. So, we have “never-retreating faith, never-retreating state, never-retreating realizations,” and “never-retreating practice.” If we can understand these four principles of never-retreating, then naturally we will never turn back. So to have the hope of attaining the state of perfect enlightenment, we must never retreat.

May all of you never retreat from spiritual practice. This Bodhisattva-path is actually very long; beginning with the initial aspiration, many things happen throughout this lifetime. The people, matters and objects we encounter may not all be to our liking. That is very difficult. But once we make Bodhisattva-aspirations, we must know that in this world where we must bear suffering, we must have perseverance and patience. Then we will not retreat in wisdom and compassion.

So to become a Living Bodhisattva, we must first make a vow. When we make a great vow, we must be resolute. Starting from when we first make the aspiration, we must make the great vow to never abandon sentient beings. Then we can feel compassion toward them and exercise both compassion and wisdom, be resolute and never retreat. This is how we as practitioners can remain never-retreating every second, hour and day. Of course, I still have to say to everyone, always be mindful.

Episode 58 – Like a Cloud, Great Loving-Kindness Nourishes All

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>> In completing the work of one’s spiritual practice, one goes among people to benefit sentient beings. Great loving-kindness is like a cloud that provides shade for all. While giving assistance to sentient beings, one’s mind remains tranquil and unmoving.

>> These Bodhisattvas have all attained the stage of. Anuttara-samyak-sambodhi and will never retreat. Anuttara-samyak-sambodhi means supreme, universal and perfect enlightenment.

>> It is said that perfect enlightenment differs from the realizations of the Two Vehicles that are biased toward emptiness. Thus, those with perfect enlightenment extensively walk the path of right actions.

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After we have chosen the course of our spiritual practice, we must concentrate and wholeheartedly dedicate ourselves to working diligently. In our minds, we are cultivating sincerity, integrity, faith and steadfastness at all times. Whether we are dealing with people and matters, or entering a state of spiritual practice, we must remain sincere. Sincerity is very important. As for integrity, as Buddhist practitioners, we cannot deviate from right actions. With right understanding, we have right view, right thinking, speech, and action. We can all understand this. When we learn the Buddha’s teachings, a slight deviation will lead us far astray. So, integrity is also part of our spiritual practice.

Next is faith. Faith is the source of the path, mother of merits. When we are choosing our course in life, if we believe the course we choose is right, that is called faith. We must have faith in the course we chose. So once we have faith, we will never retreat. We must nurture our will to practice, starting with this sense of faith. Then this faith, integrity and honesty must be carried out steadfastly. In spiritual practice, our minds must be focused and unwavering. This is the inward cultivation of our minds.

Then, our outward actions are those of “loving-kindness, compassion, joy and equanimity.” We must go among people to benefit sentient beings. Spiritual practice is not solely about our own enlightenment. We must also benefit others. It is as if we spiritual practitioners are paving our own path. Once we have chosen to practice this path, we must resolve to walk it. No matter how difficult the path ahead is, we just have to concentrate on repairing this bumpy path until it is smooth. We are not just repairing it for ourselves; we hope that those who come after us can walk a smooth path. So, this is how we go among sentient beings to benefit them. By choosing the right path and then walking on it with ease, those behind us can follow us smoothly. So, this is how we “benefit sentient beings.”

We have to take the lead to go among people. We must be like clouds; “Great loving-kindness is like a cloud.” We all have to nurture our loving-kindness. When we are kind, we hope that all sentient beings can be safe and blessed. With a kind heart, we help everyone safely walk this broad path. So, “great loving-kindness is like a cloud that provides shade for all.” Clouds are in the skies, in the atmosphere. If it is scorching hot, clouds can kindly give us a little cover so we will feel less oppressed by the heat. A white cloud in the sky can block the blazing sunlight and make life on Earth comfortable for sentient beings.

In particular, [people] suffering from droughts hope for clouds in the sky. When there are clouds, there is hope for rain. So, how can our great kindness help all sentient beings live peacefully and harmoniously in this world? When the climate is truly harmonious, everyone on Earth can live in peace. This comes from loving-kindness. “Great loving-kindness is like a cloud that provides shade for all.” The land can adapt. When it is time to rain, it needs to rain. This way, everything in the land, whether plants or animals, can live in peace. So, great loving-kindness is very important.

Our spiritual practice begins with loving-kindness and compassion. Vowing to practice spiritually begins with inner sincerity, integrity, faith, steadfastness then we practice loving-kindness, compassion, joy and equanimity toward others. If we fulfill this assignment completely, then we will benefit sentient beings. So “while giving assistance to sentient beings, our minds must remain tranquil and unmoving.” Even though we are busy helping sentient beings in this world, our will to practice cannot be affected.

We often repeat this saying, “With tranquil and clear minds, vows as vast as the endless void, we remain unwavering.” No matter how hard it is to help sentient beings, our minds will “remain tranquil and unmoving.” We will not have a mindset of gain and loss regarding worldly matters. Without gains there are no losses. When we do not seek gain, naturally we will feel no loss. So, our minds are only focused on our mission. The mission of our practice is to benefit others. When we do so, we do not seek our own gain. If we do not seek gain, naturally we will not feel a sense of loss. This part of our spiritual practice requires the greatest effort.

We really have to work hard to protect this state of mind. Even though we are paving the road ourselves, we do it so those who come after may walk easily. We cultivate loving-kindness because we hope that all sentient beings will find peace. This is the goal of our spiritual practice.

In completing the work of one’s spiritual practice, one goes among people to benefit sentient beings. Great loving-kindness is like a cloud that provides shade for all. While giving assistance to sentient beings, one’s mind remains tranquil and unmoving.

At the Lotus Dharma-assembly, there were many Bodhisattvas. What stage of spiritual practice did these Bodhisattvas achieve? The following passage states, “The Bodhisattvas have all attained the stage of. Anuttara-samyak-sambodhi and will never retreat.” The minds of these Bodhisattvas were already very steady, and they had already attained the stage of. Anuttara-samyak-sambodhi. What is Anuttara-samyak-sambodhi? This is a Sanskrit term that implies “highest and unsurpassed.” When we simplify the explanation of its meaning, we say it means “supreme, universal and perfect enlightenment.” This supreme, universal and perfect enlightenment is the highest state of spiritual practice.

These Bodhisattvas have all attained the stage of. Anuttara-samyak-sambodhi and will never retreat. Anuttara-samyak-sambodhi means supreme, universal and perfect enlightenment.

To be supreme requires perfect and complete spiritual practice, having already reached the highest level. This is like academic degrees in our world. Whatever kind of work or department we choose, if, after graduating from college, we still want to do some research, we study for a master’s degree. If a master’s degree is still not enough, we study for a doctorate. A doctorate is very specialized and can be in any number of topics. After choosing and concentrating on research, we eventually understand [the subject] and can present a dissertation. We can even educate others. Then we have reached the highest [level].

Basically, “supreme” means the highest, that the level of spiritual practice has already reached the highest, most supreme stage. Furthermore, the course of that practice is perfect and universal and has never deviated from the right path. Ever since we made that initial aspiration, when we chose the course of our spiritual practice, we have continued on this path without deviating. If our will to practice strays even a little, that slight misstep will lead us far off course.

What this passage says is that when we make the correct choice and are determined, we will faithfully accept and practice [the teachings]. Then from this initial stage, we continue to walk this path correctly to its very end, to the highest level. Our course was perfect; we never deviated from this path. This is what we mean by “perfect. Universal” refers to the highest level. Through this process, we attain perfect enlightenment. We have awakened, which means we fully comprehend all things in the universe. We know everything and have realized everything. The Buddha attained supreme, universal and perfect enlightenment.

He also told us, “You are the same as me. We are equals. I can attain such enlightenment, and so can you. We all have the same intrinsic nature. As long as you vow to work hard and do not deviate from your course, you can reach this place like me. You can also see this beautiful view.” This is the faith that the Buddha inspired in us. And besides the Buddha, many Bodhisattvas have already practiced and attained this “supreme, universal and perfect enlightenment.” Bodhisattvas in the past did this. They do so now and will do so in the future. We should all do this, too. Not only can present people reach supreme, universal and perfect enlightenment. Future sentient beings can do it also.

So, this right understanding and enlightenment are what we past, present and future disciples of the Buddha must seek. This is the Bodhisattva-path. If we do not follow the Bodhisattva-path, then we cannot reach the state of Buddhahood. So in learning the Buddha’s teachings, we must interact with people again. Among people, there is much good and evil. Good people truly deserve respect; they have reduced their afflictions and are kind and faithful. They do not deviate from being a good person. Evil people, with evil hearts and thoughts, have gone off track. Many sentient beings have negative habitual tendencies. Like illnesses, there are varying degrees of severity.

Some people are truly wicked and merciless. How do we train these kinds of people? How do we educate them? This is also like saying that among patients there are many kinds of difficult to treat illnesses or rare diseases. What doctors treat is an imbalance of the body. What the Buddha and Bodhisattvas treat is an imbalance of the minds of sentient beings. So, how do we save the world? First, go among people to transform their minds and relieve their suffering. Then they can correct their behavior. Therefore, the Buddha taught His disciples how to go among people and physically engage in practice with the aim of reaching perfection.

So, this perfect, universal enlightenment is already distinct from and “different from Two Vehicle teachings that are biased toward emptiness.” Who are the Two Vehicle practitioners? Hearers and Solitary Realizers. These are the Two Vehicle practitioners. Hearers rely on hearing the Buddha’s teachings to comprehend the principles of the Dharma. There is also another type [of practitioner] with very deep wisdom. They do not attain understanding through hearing. They observe the cycle of the four seasons, the changes from spring, summer, fall to winter. Simply by experiencing these changes, they comprehend the principle of impermanence, of arising, abiding, changing and ceasing, the states of formation, existence, decay, and disappearance, and the cycle of birth, age, illness and death. So just from observing the cycles of the seasons, they can become awakened. They are Solitary Realizers, because they become enlightened through observing external conditions. Therefore, they are wiser than Hearers.

Whether they became enlightened through hearing [the teachings] or by comprehending external conditions, they are both biased toward emptiness. Because they are attached to emptiness, they think that there is nothing more to do in this world and that doing things do not matter. This is not correct. So, the Buddha quickly said that the Bodhisattva-path is the Middle Way. It is not biased toward attachment to existence nor emptiness. So, this perfect, universal enlightenment is without bias. It is not the enlightenment of Hearers nor is it the enlightenment of Solitary Realizers. It is the principle of “extensively walking the path of right actions.”

It is said that perfect enlightenment differs from the realizations of the Two Vehicles that are biased toward emptiness. Thus, those with perfect enlightenment extensively walk the path of right actions.

We all understand that it is good to realize the world is impermanent. It is a truth. We understand that we should seek to be liberated from this world. Achieving our own liberation is very good, but we should also seek liberation for all sentient beings in the world. So, “extensively walk the path of right actions.” Not only do we want to walk this path, we also want to pave this road for the sentient beings who follow. Then they can do what is right, walk on this path and no longer create karma. Then their minds will be on the right track. As practitioners, this is the most important. We should not be biased.

The work of our spiritual practice is to attain a state of perfection so we can attain perfect, universal enlightenment that is supreme. Then when we return to the Saha World, we can go among people to benefit sentient beings. Fellow Bodhisattvas, as Buddhist practitioners, it is not about our own enlightenment. We must also benefit the world. This is our goal in being practitioners. So, always be mindful.

Episode 57 – Great Vows Extend in All Ten Directions

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>> An enlightened sentient being seeks the path to Buddhahood and transforms sentient beings because he cannot bear to let sentient beings suffer. He puts the teachings into practice and works to deliver others. Thus, he has a mind of great enlightenment and is a great enlightened being.

>> A Bodhisattva’s great vows extend to all the ten directions for asankyakalpas. Because he courageously and diligently transforms himself and other sentient beings, a Bodhisattva also deserves to be called Mahasattva.

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I said previously that the Lotus Dharma-Assembly was also attended by 80,000 Bodhisattvas. They were all great Bodhisattvas; they were “enlightened sentient beings.” Moreover, they were great enlightened beings. They sought the path to Buddhahood and transformed sentient beings because they could not bear to let sentient beings suffer.” So, they put the teachings into action and went among people to save and transform them. A mind that can make such an aspiration is a “mind of great enlightenment.” Thus, they are great enlightened beings.

An enlightened sentient being seeks the path to Buddhahood and transforms sentient beings because he cannot bear to let sentient beings suffer. He puts the teachings into practice and works to deliver others. Thus, he has a mind of great enlightenment and is a great enlightened being.

So, a Bodhisattva makes great vows. The Four Great Vows and the Four Infinite Minds are all requirements for being a Bodhisattva. So, the great vows of a Bodhisattva extend to all ten directions. They are not just in this one place, in this one country and within these boundaries. No. A Bodhisattva’s great vows must extend in ten directions because. Bodhisattvas come to this world to go among people. Wherever there are people, Bodhisattvas will appear.

The Buddha has told us, “In the Saha World, sentient beings share collective karma.” The karma created by sentient beings grows as it is accumulated and becomes more serious as more is created. Thus, our negative karma is very severe. This collective karma will cause imbalances in minds and climates across the world. If people’s minds are not in harmony, this easily results in manmade calamities. Examples of manmade calamities are war, political unrest, civil strife and confrontations with other countries. These are major manmade calamities. Minor manmade calamities are instabilities in society or bad economies. If an entire country’s economy cannot return to prosperity, then its people will suffer from poverty. So for the citizens of a country to be blessed, its society must be peaceful and its people’s minds must be in harmony. Then the economy of the country will be stable, and its citizens can live in peace.

But everyone’s minds being in harmony and society being at peace is easier said than done. Consider South America, Africa, etc. There are many impoverished countries. Let us consider South America alone. We keep hearing about Chile right now. The economy of Chile is a bit better, but the four elements there are not in balance. One day, there was a magnitude 8.8 earthquake. That truly turned their world upside down. The entire society fell into chaos because in one moment, everything seemed to disappear. Everything vanished into thin air like illusions, bubbles or shadows. Everything was gone, destroyed. Just think, even their roads were cut off and emergency relief could not reach them from the outside. The government also could not reach the disaster area right away to deliver food and material goods or to comfort and provide for the people. So during that period, some people’s hearts went astray and they committed robberies.

Some of these people did not loot out of hunger. The things they stole were high-tech equipment such as computers and refrigerators. They looted valuable things. Of course, some people were also very poor, and robbed others because they were hungry. Luckily, after a period of rioting and looting, the government quickly took control and mobilized to calm things down. After several days, one by one, these items were returned to the police. This was also very extraordinary. How could this possibly happen? When compared with the rest of South America, this country is one of the wealthier ones 100 percent of the people have access to education.

But in contrast, why can’t a close-by place like Haiti recover from its earthquake after such a long time? They experienced suffering on top of suffering. I have explained this. It was already a poor country. More importantly, it was rare for people to receive education there. Only 30-40 percent of the people could read. This society was in a constant state of civil unrest, so the economy was unstable, society was not at peace and people’s minds could not be in harmony. So, as soon as this country faced a disaster, in this case, a natural disaster, recovery required dealing with thousands of loose ends. Tying them up seemed impossible. This is something that is truly worrisome.

So, Tzu Chi volunteers from neighboring countries crossed borders to help the people there. Right now the help for Chile comes from Argentina. We know that later, Tzu Chi volunteers from. Bolivia, Paraguay and Brazil, these three countries, will meet in Chile and work together. After we did a thorough assessment, we decided to help them.

In particular, we received support from the country’s leaders, from their president and governors to local public figures. When we asked for tax exemptions, the government agreed. We also asked the military to help us transport supplies. If expediency was needed, we requested military planes for air transport so we would not be affected by road conditions. Of course, we were very grateful to them. The government was very sensible in recognizing this foreign organization. Because the government understood and affirmed us, believed in our organization, they fully cooperated with and supported us. They did not give us any difficulties at all. Things went smoothly. The road to providing emergency aid was wide open.

Furthermore, the local Chinese residents and the Taiwanese businesspeople were all very eager to help. These immigrants had already put down roots in that country. There, their finances and businesses were stable, and they wanted to give back to the country. Now the causes and conditions were mature, so many Taiwanese immigrants and businesspeople there held Tzu Chi gatherings every night. By day, Tzu Chi volunteers from Argentina assessed the damage and managed the procurement of supplies, etc. At night they talked with everyone about Tzu Chi. So it seemed that in Chile, every step we took was solid and steady. The communication channels were smooth. This country already had a good foundation. Everyone was educated and financially stable. So even though there was a disaster, the recovery happened quickly. For those born in Chile, even when there is a disaster, they can still be counted among the fortunate.

Compared to Chile, Haiti was very different. Every step we took there was arduous, especially because the people were impoverished and many of them were uneducated. Though they were pure in heart, they were also easily provoked. When people went to provide relief, those who were more greedy could, with a single act, easily incite an entire group of people to riot. So when we provided relief in Haiti, we needed bodyguards every day. We needed UN Peacekeeping Forces and military personnel to protect us.

Tzu Chi volunteers had a very hard time, each step was difficult and very arduous. But they truly kept to the universal vows; they could not bear to let others suffer and wanted to eliminate those difficult situations. They had to exercise both compassion and wisdom as well as the Four Infinite Minds of kindness, compassion, joy and equanimity. At the same time, they vowed to save all sentient beings, however numerous. The Four Great Vows must be applied in conjunction with the Four Infinite Minds. That is a Bodhisattva.

A Bodhisattva’s great vows extend to all the ten directions for asankyakalpas. Because he courageously and diligently transforms himself and other sentient beings, a Bodhisattva also deserves to be called Mahasattva.

One day, after the volunteer assembly, we had a video conference with six countries at once. When it was Haiti’s turn, a volunteer, Ji-min, introduced two local volunteers. They wished to see me. “But now, the rain is coming down hard. The internet is cutting out, so they cannot see you.” I said, “I cannot see you either; I can only hear your voices. I cannot see your image.” I just listened to their voices. This pair of brothers were both drivers. They had great affinities with us, so they were our chauffeurs and bodyguards. Every day, they spent time with Tzu Chi volunteers. They went from being strangers to friends, from not knowing us to knowing us, and then from knowing to understanding Tzu Chi.

About half a month earlier, I had said to [the volunteers], “We were not sent by God. We decided to volunteer ourselves. You are all Bodhisattvas. You must respect the religions of others, but do not forget your own duty. You must bring the spirit of Buddhism there and explain the Bodhisattva ideal to them. You are a group of Living Bodhisattvas; you went there on your own initiative, you set aside your families and jobs and paid your own way to get there. You are helping them out of great love, giving unconditionally, selflessly and without regrets. You must explain this to them.”

From that day on, the meanings contained in the word “Bodhisattva” and the spirit and principles of Buddhism, were shared with everyone each time volunteers distributed aid. They also led people in prayer. Already, they have nurtured a peaceful and harmonious group of local volunteers, so every step felt solid and stable. These two [brothers] were with the Tzu Chi volunteers every day, so they were very touched. Also, they learned about Bodhisattvas and saw that these Tzu Chi volunteers, ever since stepping onto Haiti’s soil, were educating people with their every action. Everything they did was to care for Haiti’s people out of love. The two brothers were deeply touched, so they became our translators. They translated English to French, and then from French to local dialects since most of the people were uneducated.

From chauffeur and bodyguard, they became translators. The more they translated, the more joy they felt. So, they asked to become Bodhisattvas along with Tzu Chi volunteers. During the videoconference, the older brother spoke first. The older brother was Pierre. He began by saying, “Ni hao” [Hello]. He was also learning Chinese and could also say, “Shang Ren” [Master]. Then, he began to speak in French. When I heard the translation, I learned that he was very touched by. Tzu Chi volunteers. He comprehended the Bodhisattva spirit and also said, “Master, you are very good. Tzu Chi volunteers have also done so much for Haiti. I hope you can pray for us and give us your blessings so that Haiti will become more peaceful. I also vow to be a good Bodhisattva, to be like Tzu Chi volunteers. I’m grateful!”

Then, the younger brother also began to speak. He said, “Tzu Chi volunteers are big-hearted. My heart is not that big yet. But starting from now, I will learn to be more open. I want to be a Bodhisattva like these Tzu Chi volunteers. I’m very grateful and also hope that Master and all Tzu Chi volunteers will pray for blessings for Haiti. I hope that things in Haiti can keep improving.” See, they kept expressing their gratitude, using Mandarin to say, “Gan-en” [with gratitude]. See, the seeds we have planted locally are already coming into fruition. They already vowed to join Tzu Chi. In particular, these two brothers could lead the way. They knew which places had churches, which places had nuns and which places had not yet been reached by emergency relief organizations, so they could guide us.

See, a Bodhisattva’s great vows are not [limited to] one place. She can cross national boundaries to bring more seeds to fruition and help others complete their spiritual practice. So [vows] “extend to all the ten directions for asankyakalpas. He courageously and diligently transforms himself and other sentient beings,” This is a Bodhisattva. Bodhisattvas do not just stay in one spot, but travel to many places. They do so over a very long period of time, not just for one lifetime but over many lifetimes. They transform themselves and also others. Bodhisattvas enlightens themselves and have perfect enlightened conduct. Those with great aspirations are called great Bodhisattvas.

Everyone, to truly learn the Buddha’s teachings, we are to learn the Bodhisattva-path and make great aspirations and vows. Whether the Four Great Vows or the Four Infinite Minds, a Bodhisattva cannot lack any of these. So everyone, please always be mindful.

Episode 56 – Remain in Realization, Never Retreat

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>> There is no end to learning. There is never a moment when we are not learning. We learn whenever we encounter matters. After understanding comes realization. Remain in the state of realization, never regress.

>> There are 80,000 Bodhisattvas, also called Bodhisattva Mahasattvas. Bodhi means enlightenment. Sattva means being. Maha means great. Together this means enlightened-being-great, or a being with the mind of great enlightenment.

>> They have great capabilities and great wisdom, believe in the great Dharma, understand great principles, engage in great practices. By establishing great causes, they attain great fruits.

>> They are also called enlightened sentient beings. Regarding their own practice, Bodhisattvas are sentient beings who can attain realization and become enlightened.

>> “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”

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There is no end to learning. There is never a moment when we are not learning. We learn whenever we encounter matters. After understanding comes realization. Remain in the state of realization, never regress.

This is to remind everyone that as Buddhist practitioners, learning is something that never ends. We must seize each moment; there is never a moment when we are not learning.

I have often told everyone that in our daily living, every person, matter or thing [we encounter] is an object for study and learning. If we are always mindful, we will know that every person has his strengths and flaws. We all have flaws; other people’s flaws can alert us to whether or not we have those same flaws, and remind us to self-reflect. Those with strengths deserve to be praised and admired by us. Aren’t they people we should learn from? Our experiences with others can serve as reminders or lessons to learn. Thus, “There is no end to learning.” This also applies to handling matters. “Wisdom comes from experience.” Our knowledge is also gained from understanding various matters and matching them to principles. People, matters and objects constantly surround us in our daily living. Is there any time when we are not learning? There is never a moment we are not learning. Each moment is [a chance] for us to learn.

“We learn whenever we encounter matters. After understanding comes realization.” However difficult the people and matters we encounter, we must be patient and persevere. We must be compassionate and wise as we constantly communicate with others. Then they will understand us and we, them. When we understand and they understand, we have mutual understanding. Everyone understands. When principles are communicated, then we can be open-minded toward people, matters and objects. So, “remain in the state of realization and never regress.” If we are able to forever maintain this kind of awakened nature, then in our interactions with others, we can awaken ourselves and others. This nurtures our will to practice.

Earlier I explained that at the Vulture Peak Assembly, many there had already attained Arhatship. Those at or beyond the stage of learning numbered over 10,000. Besides the representatives of the monastics, there were also representatives of bhiksunis. Nearly 20,000 monastics gathered to hear the Buddha turn the Great Dharma Wheel. In addition to Arhats, bhiksus and bhiksunis, there were 80,000 Bodhisattvas. The Buddha was to expound the Bodhisattva-path, so Bodhisattvas certainly had to gather there. We can imagine how grand that occasion was.

To understand Bodhisattvas, we should say the complete Sanskrit name, “Bodhisattva Mahasattva.” It is very long [to say] “Bodhisattva” and “Mahasattva.” Because these Sanskrit words contain many significant meanings, we transliterated the sound in Chinese. Thus, “Bodhisattva” was simplified to “Pusa.” If we are to translate its meaning, “Bodhi” means “enlightenment, sattva” means “being,” and “maha” means “great,” the word means “enlightened-being-great.” A more fluid translation would be “a being with the mind of great enlightenment.” Everyone should understand this explanation.

There are 80,000 Bodhisattvas, also called Bodhisattva Mahasattvas. Bodhi means enlightenment. Sattva means being. Maha means great. Together this means enlightened-being-great, or a being with the mind of great enlightenment.

We should strive to comprehend this mind of great enlightenment. This is someone with great capability. Our capabilities may be small, average or great. Those with small capabilities are those who only benefit themselves and only seek to understand their own life and death. Those with average capabilities are those who want to understand more besides life and death. As for those with great capabilities, they not only deeply understand life and death, they want to help everyone else understand. Such are people with great capabilities. Those with great capabilities must be endowed with great wisdom. Thus, they can awaken themselves, seek and follow the Buddha’s teachings, and then teach and transform others. If they do not have great wisdom, then they cannot realize the Buddha’s teachings are fundamentally about benefiting and awakening the self and others. Only people of great capabilities and wisdom can realize this.

When those of great capabilities and wisdom form their aspirations, they resolve to have faith in the great Dharma and understand great principles. What they believe in and experience is the broad and profound truth, which does not merely teach them to free themselves. Indeed, they do not seek to understand only for their own sakes, but also for the sake of conveying the principles to others. They not only care about what happens to them, they care about the entire world. This is how they “believe in the great Dharma, understand great principles” and “form great aspirations, engage in great practice.” In this way, their capabilities, wisdom, or faith in the Buddha-Dharma all come from their broad and open heart.

Reaching this level of greatness means having a heart that encompasses the universe. That level of greatness should extend to our mind, faith and practice. So, we need to know and understand that true Buddha-Dharma encompasses the great principles of the universe. Not only do we need to understand, we also need to put the teachings into action. So, we should “engage in great practices and establish great causes.”

I often speak of the law of cause and effect. “Causes” refer to the seeds we need to nurture. We cannot only nurture a grass or flower seed. What we want is a large Bodhi tree. It is also a small seed, but it can grow into a huge tree in 1000 to 10,000 years. [We do not want] a seed that will just sprout and grow into some vegetable after a few days. Not at all. Nor a seed that only grows a blossom, a blade of grass or a single vegetable. No, we want one that yields a large Bodhi tree.

In other words, “By establishing great causes, we attain great fruits.” I often use analogies of grass, flowers and trees so that everyone understands that every kind of fruit tree must grow from a seed. It constantly grows and yields fruits every year. Therefore, only from “great causes” can we attain “great fruits.” This requires something “great.”

They have great capabilities and great wisdom, believe in the great Dharma, understand great principles, engage in great practices. By establishing great causes, they attain great fruits.

So when we practice the Buddha’s teachings, we must aspire to have a great enlightened mind. That is what the words. “Bodhisattva Mahasattva” mean. They are also called enlightened sentient beings because they have attained realization. If we have broadened our spiritual aspirations and physically practiced the teachings, then we have already awakened. Thus we are enlightened sentient beings.

As for themselves, Bodhisattvas know that they are enlightened sentient beings and that all of us can become enlightened. The Buddha once said, “Enlightenment is intrinsic to our minds. Everyone has an enlightened nature.” But because we are sentient beings, we are deluded. Thus, enlightened sentient beings differ from other sentient beings. Sentient beings are living beings. They are deluded and endure great suffering. Once they are enlightened, they are liberated from suffering. Yet they stay amidst other people, because it is only among other people that they can relieve the suffering of living beings. Thus, they are called enlightened sentient beings.

They are also called enlightened sentient beings. Regarding their own practice, Bodhisattvas are sentient beings who can attain realization and become enlightened.

These Bodhisattvas numbered 80,000 at the Lotus Dharma-Assembly. This shows the great number of people at Vulture Peak. Besides the two groups of monastics, those who made Bodhisattva-aspirations numbered 80,000 at this assembly. This showed the grandeur of the assembly. Many people went to hear the Buddha’s teachings. It was a grand assembly.

These Bodhisattvas made great aspirations and established great vows. They had already made the Four Universal Vows, which are very firm vows. What were those vows? When you attend the evening recitation, you chant the Repentance of the 88 Buddhas:

“I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”

In learning the Buddha’s teachings, we want to reach the state of making these universal vows. The Four Great Vows are very powerful and firm vows in the Bodhisattva-practice. Just imagine, how many living beings are there? A countless number. Look at us today; humans alone already have a population of over 7 billion. Within such a big population, everyone has a different living situation. Are rich people always happy? Not necessarily. Rich families also have many afflictions in their relationships. There is conflict between family members. Brothers become rivals, fathers oppose sons. These family members fight for the sake of property, reputation, wealth, etc. They cause afflictions for each other. Poor people tend to have even more stories of familial suffering. Some who are poor get sick. Some who are sick become disabled. Indeed, every family has its own difficulties.

Among myriads of sentient beings, there is much suffering, especially in poor countries. The four elements are constantly imbalanced, leading to storms, floods and earthquakes, etc. These disasters occur constantly. Let us take Haiti for example. On January 12, 2010, a quake lasting only a few seconds shook the earth at a magnitude of 7.0 and turned Haiti into a wreckage of crushed ruins. The people there suffered terribly and were left homeless. The country was already very poor. Then they lost electricity, and had no oil. Without power, they had no water. Their drinking water came from underground. Without electricity and oil, the groundwater could not be pumped up. This is a kind of vicious cycle. People need food to eat; their bodies also need to excrete waste. When everything fell, there were no houses. Imagine urine and feces everywhere.

Even worse, the bodies of the deceased could not be removed. They were all buried under the ruins. The corpses that could be dug out were cremated on the spot or buried in graves dug nearby. Tens of thousands were buried in mass graves. There were no more places to dig and no more places for burial. So, the corpses that could be removed were burned at the side of the road. When I really think about that period of time, for nearly two months, that place was probably like hell on earth. It was truly heartbreaking!

Just think, who will help these sentient beings? We need Bodhisattvas who are unafraid of hardship. So, “I vow to deliver countless sentient beings” means we will still go among these people. “I vow to eliminate endless afflictions.” Many people were living in [those terrible] conditions. Predictably, ordinary people dared not go there. Only Bodhisattvas [dared]. They had eliminated all afflictions and were not attached to suffering. Having escaped these bonds, they dedicated themselves to helping people. They also vowed to learn the infinite Dharma-doors. They had already understood these teachings. Because they learned the great Dharma and established great practices, they were willing to go [help]. On this path to Buddhahood, they have seen suffering and recognized blessings, so they know the horrors of karmic retributions. Naturally, seeing that state further strengthened their faith and made them steadfast in their practice.

Everyone, as we learn the Buddha’s teachings, it is very important to make great aspirations, establish great vows and engage in great practices. These are the priorities. So, there is no end to learning. We are learning in all moments. Through experience we learn, and gain realization. We sustain our realization without regress. Then we are truly great Bodhisattvas. So, all of us should always be mindful.

Episode 55 – Wholeheartedly Seek the Path

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>> First, of these 12,000 people, all were replete with such talents and virtues. Their virtues, names and splendor were admired and respected by people. These virtuous monastics were perfect in precepts, Samadhi and wisdom.

>> Second, there were 2000 people who were at or beyond the stage of learning. The 12,000 mentioned were beyond that stage. These 2000 were still at the stage of learning. Those who were at the stage of learning had incomplete views and practices, were focused on studying the truth and destroying delusions. Those who were beyond the stage of learning used wisdom to completely eliminate [afflictions], realized the truth and ended all delusions.

>> “Mahaprajapati, a bhiksuni with a retinue of 6000.”

>> The Eight Forms of Reverence, also called the Eight Forms of Respect, are the eight ways bhiksunis revere and respect the bhiksus.

>>Rahula’s mother, the Bhiksuni Yasodhara, also had a retinue.

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We begin each day early to diligently practice the Buddha’s teachings. Buddhist practitioners must be diligent. When we practice in a monastic community, we follow routines. There are rules for everyday living in our community to help us focus our minds. Therefore, the emphasis is on mindfulness. The term for a community of spiritual practitioners is the Sangha. The Sangha is made up of two groups: bhiksus and bhiksunis.

When the Buddha traveled and taught the Dharma, those who had karmic affinities with Him were joyful upon seeing Him and took refuge with Him. Thus, they became monastics. Monastic communities were scattered around, and in each place there were disciples with causes and conditions for spiritual practice. Starting with the Lotus Sutra, the Buddha began to set aside Small Vehicle teachings, skillful means, and the Vaipulya, Prajna, and other teaching He taught in the past. Whether He was discussing emptiness or existence, the Buddha made a big turn of the Dharma-wheel and turned from Small to Great [Vehicle]. In the past, He taught various means, accepted by sentient beings’ according to their capacities. Those were all skillful means. But now He returned to the concepts of “existence” and “emptiness” so people would know there is a Middle Way, which is the Bodhisattva-path. This allowed everyone to understand that there is wondrous existence in true emptiness, and there is true emptiness in wondrous existence. True emptiness helps break attachments. Wondrous existence helps us advance diligently.

Therefore, while among people and sentient beings, we can eliminate all afflictions and become free from attachments. On the Bodhisattva-path, we advance diligently to seek the path to Buddhahood and transform sentient beings. This is what the Buddha asked of His disciples. He wanted the practitioners and the monastics to start turning away from Small Vehicle [teachings] and start engaging in Great Vehicle [practice]. The Buddha now wanted to teach the true Dharma, so He had the practitioners scattered elsewhere gather in one location, at the Lotus Assembly at Vulture Peak. There were many people, 12,000 in total.

They were all monastic practitioners. Among these 12,000 people, most were replete with talents and virtues. They were fully endowed with virtues that were admired by all. Their talents and virtues were complete and perfect. Thus, their splendor had no flaws. Whether in talents or virtues, internal cultivation or external practice, they were perfect in all. What were they perfect in? The most important were precepts, Samadhi and wisdom. These virtues, when practiced within, readily appear in external conduct.

First, of these 12,000 people, all were replete with such talents and virtues. Their virtues, names and splendor were admired and respected by people. These virtuous monastics were perfect in precepts, Samadhi and wisdom.

So, these members of the Sangha actually amounted to more than 12,000. Besides those who had realized Arhatship, there were ones at or beyond the stage of learning. Those at the stage of learning were those who needed to continue their practice. Among these 2000 people, most were new. Some of these new monastics were very capable achieving 1000 realizations from one teaching. Although they were new monastics, they eliminated afflictions very quickly. This meant they completely rid themselves of all delusions in views and thinking. This kind of people were beyond the stage of learning. For those who were still learning, upon hearing [teachings], they would say, “I know.” Yet they were still quite a long way from from actually changing. They were those who were at the stage of learning. This means they agreed that afflictions and ignorance damage wisdom-life. But for them to transform right away was truly not easy. So, those who were still diligently studying were those who were at the stage of learning.

Those who completely understood after hearing [the Dharma], could immediately eliminate [afflictions]. They understood all interpersonal disputes, could clearly see through them and apply their wisdom to completely eliminate them. They dedicated themselves wholeheartedly to practice. They could see the path and realize the path. Seeing the path means understanding the principles. In their minds, they could already completely see through worldly interpersonal conflicts. Their realizations were very thorough. No matter what external conditions they faced, their minds did not waver. People who had completely eliminated delusions were called those beyond the stage of learning. Whether or not they realized Arhatship, whether they were among those who were at or beyond the stage of learning, they were dedicated to spiritual practice and to following the Buddha. Those wholeheartedly dedicated to spiritual practice were the Sangha.

Second, there were 2000 people who were at or beyond the stage of learning. The 12,000 mentioned were beyond that stage. These 2000 were still at the stage of learning. Those who were at the stage of learning had incomplete views and practices, were focused on studying the truth and destroying delusions. Those who were beyond the stage of learning used wisdom to completely eliminate [afflictions], realized the truth and ended all delusions.

The next section of the sutra states that aside from the bhiksus, there is another group of monastics. Beside bhiksus, there are bhiksunis. Among the group of bhiksunis were,

“Mahaprajapati, a bhiksuni with a retinue of 6000.”

In the Buddha’s Sangha, this group of bhiksunis were also Dharma-protectors. Besides cultivating themselves, they also motivated other bhiksunis, whether they were at or beyond the stage of learning. Some continued to diligently practice while some thoroughly understood the principles.

The Buddha also said, “Human’s natures are equal.” All possess the same pure nature as the Buddha. Everyone possesses wisdom equal to the Buddha, whether male or female. They only differ in appearance. Since they engage in spiritual practice, they still have to deal with worldly matters. Male monastics are called bhiksus. Female monastics are called bhiksunis. Men have their ways of practicing in their lives. Women have their ways of practicing in their lives. When the female practitioners appeared, Bhiksuni Mahaprajapati’s name was brought up, so we know that she led the bhiksunis well and also spread the Buddha-Dharma.

Even after 40 years, the Buddha’s teachings and the Three Treasures were still in their beginning stages. Throughout that time, the Sangha was very orderly and dignified. Therefore, they could spread the Buddha-Dharma. Many members of the Sangha spread the teachings through their dignified appearances. Both bhiksus and bhiksunis were transmitters of the Buddha’s Dharma-lineage. We all need to cultivate precepts, Samadhi and wisdom. Afflictions and ignorance all need to be eliminated. When monastics gather after having eliminated all ignorance and afflictions, they [exemplify] true purity. So, this pure and undefiled group can also protect the Buddha-Dharma and help it prosper.

Therefore, when we engage in spiritual practice, we are doing so for the Buddha’s teachings. Besides spreading the Buddha-Dharma and putting Buddhist teachings to practice, we can also influence sentient beings by having a dignified appearance. Bringing joy to people when they see us is also a way to transform them. For the Buddha-Dharma to prosper, the Sangha needs to be harmonious. This unity and harmony is pure, undefiled and orderly. So, they are also called “inner protectors.” In particular, there were many bhiksunis among the Sangha who were Hearers, and they relied on the teachings of other monastics. The bhiksunis were led by Mahaprajapati.

So, the translated meaning of Mahaprajapati is Path-of-Great-Love. [Mahaprajapati] was the Buddha’s aunt. From the stories of Sakyamuni Buddha, we know that seven days after his birth, his biological mother, Maya, passed away. How was this infant to be raised? He was raised by his mother’s sister, Prajapati. She offered to take her sister’s place in raising this little child. So, Prajapati was the Buddha’s aunt, and the surrogate mother who raised him.

After Prince Siddhartha became a monastic and attained enlightenment, He returned to give teachings. At that time, she quickly understood and realized the wondrous nature of the Buddha-Dharma and clearly understood the principles He taught. [His teachings] entered her heart. She was joyful when she listened to the Dharma; she loved and respected His teachings. After the Buddha’s father passed away, Mahaprajapati asked the Buddha to let her become a monastic. But at that time, the Buddha did not accept female disciples. He only allowed bhiksus, no female monastics. The Buddha’s consideration was that those in the Sangha must have pure minds and what affected [men’s] purity of the mind the most was the presence of women. So, the Buddha did not allow women in His Sangha.

But Prajapati was the aunt who raised Him. Though He did not allow her to become a monastic, on three different occasions, Ananda pleaded with the Buddha on her behalf. Then the Buddha finally agreed and allowed the group led by Mahaprajapati to become monastics. However, this was on the condition that they abided by the Eight Forms of Reverence. The Buddha worried that the bhiksunis would be arrogant and conceited, especially because they were connected with royalty. In particular, one of them was His aunt. So, He established the Eight Forms of Reverence to tame their arrogance and to discipline their daily living so that they would know how to be reverent and respectful.

The Eight Forms of Reverence, also called the Eight Forms of Respect, are the eight ways bhiksunis revere and respect the bhiksus.

Mahaprajapati’s retinue totaled 6000 people.

Rahula’s mother, the Bhiksuni Yasodhara, also had a retinue.

Yasodhara was the mother of Rahula. She was the Buddha’s wife before He became a monastic. [Yasodhara] and Mahaprajapati asked to become monastics at the same time. They were well-known among bhiksunis. Yasodhara had a very elegant appearance and was a very virtuous woman. So, Yasodhara is translated as Maintaining-Glory because she maintained her moral integrity and possessed all the talents and virtues that a woman should have. Thus Rahula’s mother, the Bhiksuni Yasodhara, was also in the Sangha.

Everyone, learning the Buddha’s teachings is a harsh task and we must be vigilant in upholding precepts. Becoming a monastic is not easy; it is the work of a great person. Even great leaders would find it difficult. We need to be courageous and vigorous, and be undeterred by hardship and hard work. We must have this mindset. Most importantly, we need to tame all kinds of inner afflictions. Whether we are bhiksus or bhiksunis, we must take good care of our minds. A mind of greed, anger, ignorance, arrogance and doubt is a mind of the Five Turbidities and a mind of the Five Poisons. This will harm our wisdom-life. So, we must mindfully make an effort to master our thoughts and actions. Therefore, please always be mindful.