Category: TLS Chapter 1

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.

Episode 54 – Practice and Perfect Precepts, Samadhi, Wisdom

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>> “Such are the Great Arhats, and others, whom the assembly knew and recognized. Moreover, 2000 people were at or beyond the stage of learning.”

>>We have many acquaintances in the world but only a few people truly know us. Out of those 12,000 people, only 21 were known and recognized. Such were the great Arhats, and others, whom the assembly knew and recognized.

>> “Those who were known and recognized were called teachers and friends. Once we learn their name they are known, once we meet them we recognize them. To know means to understand. To recognize means to clearly understand.”

>> They were called great Arhats. All present were Arhats but not all had attained the ultimate state of Arhatship, such as those like Ananda 2000 people were at or beyond the stage of learning, among them inner protectors, Hearers and bhiksus, virtuous ones of the assembly who were not named.

>> Hearers and others practice precepts, Samadhi and wisdom. Those who have not perfected their studies are still at the stage of learning.

>> Those who have advanced toward perfection have already attained the fruit of Arhat. They are beyond the stage of learning and have no further need to study.

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“Such are the Great Arhats, and others, whom the assembly knew and recognized. Moreover, 2000 people were at or beyond the stage of learning.”

Earlier in the Lotus Sutra, it was mentioned that in this assembly, there were 12,000 bhiksus and bhiksunis. The great Arhats were introduced first, starting from Kaundinya and ending with Ananda and Rahula. In total, there were 21. Among the many in the assembly, only 21 were introduced. So, it is said that.

We have many acquaintances in the world but only a few people truly know us. Out of those 12,000 people, only 21 were known and recognized. Such were the great Arhats, and others, whom the assembly knew and recognized.

This tells us all that though this was a huge assembly with many people, only a few were able to be recognized. These 21 people could be said to be the representatives, because they had both talent and virtue. They were replete in talents and virtues so they were well-respected and looked up to. Therefore they represented those who were “known and recognized.” To be known means when someone asks, “Do you know who he is?” the answer is “Yes, I have heard of him.” Knowing someone implies recognition. To be known and recognized means they were around the Buddha and He could call out their names.

In addition, they could spread His teachings on. His behalf to those outside the Sangha. They were known and recognized as teachers, as well as friends by their fellow spiritual practitioners. Besides the Buddha’s four groups of disciples and the bhiksus and bhiksunis, everyone else knew these 21 people as well. Surely, whether they practiced within the group or outside, they were recognized by everyone.

But did the more than ten thousand people mentioned earlier all know each other? That was probably impossible. So when it came to these 21 people, besides the people who knew them as teachers and friends, many others knew them well, too. This is why they are called teachers and friends.

Once we learn people’s name, they are known to us. Once we have met them, we recognize them. A person who is known is someone people have heard of but have not met. Once they meet the person, he or she is recognized. For example, Maudgalyayana and Sariputra are names we have heard. But without meeting them, there is no way to know that this is Sariputra and that is Maudgalyayana. After meeting them face to face and being introduced, then we know who is who. Then we can recognize them. That [goes beyond only] knowing. To know means to understand. To recognize means to clearly understand.

“Those who were known and recognized were called teachers and friends. Once we learn their name they are known, once we meet them we recognize them. To know means to understand. To recognize means to clearly understand.”

These 21 people were understood and recognized by everyone in the Sangha. They were respected and praised by all. They could understand the Buddha-Dharma and perceive the truth.

They clearly understood the Buddha’s 42 years of teachings, which spanned the Agama, Vaipulya and Prajna periods. They could clearly identify the Small and Great Vehicle teachings. They knew which methods they should teach to resonate with each person’s capability and knew who could be taught according their circumstances. So, these few people spread the Buddha’s teachings on His behalf and also stayed by His side. Therefore, they are called the great Arhats.

In addition, the words “and others” means that these 21 were not the only Arhats. Rather, a majority of those 12,000 people had already attained Arhatship. Some of them, but not all, had attained the ultimate stage of Arhatship. Ananda is a well-known example of that. You may all remember that after the Buddha entered Parinirvana, in order to compile the sutras, Venerable Kasyapa criticized Ananda. Because he had not eliminated all his afflictions, he was sent away from the place where they were to compile the sutras. This showed everyone that even among the Arhats, not everyone had attained Arhatship. There were many people like Ananda.

“Moreover, 2000 people were at or beyond the stage of learning.” Those at or beyond the stage of learning were “inner protectors and Hearers.” The Buddha had four groups of disciples. I am talking about the two groups of inner protectors, the two groups of monastics called bhiksus and bhiksunis. Most of their names were not listed, but they were all virtuous. Their names were simply not listed.

They were called great Arhats. All present were Arhats but not all had attained the ultimate state of Arhatship, such as those like Ananda 2000 people were at or beyond the stage of learning, among them inner protectors, Hearers and bhiksus, virtuous ones of the assembly who were not named.

Among the monastic practitioners, all who were Hearers cultivated precepts, Samadhi and wisdom. Some of them had not perfected their studies. They were “at the stage of learning.” Does everyone understand this? This means that their studies were incomplete. Let us use college as an analogy. This is like going through the first, second and third year but not yet entering the fourth. Perhaps after college graduation, we are still studying for a master’s degree. After finishing the master’s program, we are still pursuing a doctorate. This indicates that we have not yet reached the peak of our studies, we have not completed our doctoral degree. This means that the ones who are incomplete in their practice of precepts, Samadhi and wisdom are known as “those who are at the stage of learning.”

Precepts, Samadhi and wisdom are important methods of practice for us spiritual practitioners. When we practice without precepts, we cannot still our minds. If our minds cannot be stilled, that is because we have many afflictions. Why are there afflictions? Because we did not guard against wrongs and stop evils. We did not abide by the disciplines of our path. Therefore, our minds cannot be still, calm or peaceful. So firstly, we must uphold precepts. Once we uphold them, our hearts can be still.

Only when our hearts are still can we clearly understand things with our wisdom. So, cultivating and learning the Buddha-Dharma requires precepts, Samadhi and wisdom. They are called the Three Flawless Studies. We must remember that a Leak, or flaw, is an affliction. If we have precepts, Samadhi and wisdom our minds can be free of afflictions. If we have not perfected the Flawless Studies, then we still have more to learn.

Hearers and others practice precepts, Samadhi and wisdom. Those who have not perfected their studies are still at the stage of learning.

Everyone, we may still have much to learn, so we must be proactive and diligent. Life passes easily and time flies by quickly. “With each passing day, we draw closer to death.” Our body is a vessel for spiritual cultivation. Only by having a body can we be present in the human realm. We can learn from all things in this world and all sentient beings. Without our fellow sentient beings, we would not have the opportunity to practice and learn.

The Buddha’s teachings are all designed for sentient beings. If we cannot apply them, it is as if we are just reading about them, rather than really analyzing them. Without analysis, we cannot confirm the concepts we read. To learn the Buddha’s teachings, we must truly put it into action. Among the multitudes of sentient beings, we learn to understand what their afflictions are and what their spiritual illnesses are. How do we relieve those illnesses? And how can we eliminate their afflictions? That is the most important goal for the Buddha in coming to the human realm. Since we are Buddhist practitioners, we must be like the Buddha.

Aside from practicing His principles, we must apply His teachings. We must take concrete actions to seek the path to Buddhahood and transform sentient beings. So as we interact with many people, we have a lot to learn until we can reach a level of spiritual cultivation where we will not be tempted by external conditions and where our minds cannot be stirred by various kinds of desires. If we can reach that level, our cultivation of precepts is sufficient.

Among the multitudes of sentient beings, each has different habitual tendencies, and each has different afflictions. In particular, there are many traps of desire in this world. We must tread very gingerly, as if we are walking on thin ice. Then our minds will not be tempted by external conditions. Then the different habitual tendencies among sentient beings will not trigger our afflictions. Having no anger or ignorance shows that our minds are already peaceful and still. It means we are calmly abiding in Buddha-Dharma. This refers to precepts and Samadhi.

If we are easily affected by people, and become enraged or afflicted, this indicates that our level of practice is inadequate. So, we should be more proactive in being mindful and training ourselves. When we have afflictions, the problem lies in ourselves, not in others. When our state of Samadhi is insufficient, we need to be more diligent. If our Samadhi is sufficient, naturally, our wisdom will grow. Then when we face a myriad of sentient beings, we can teach according to their capabilities and not be bothered by the challenges they pose. When we have clarity of wisdom, nothing in the world will be difficult.

So, we must make an effort to practice precepts, Samadhi and wisdom. We still have so much room for growth; this means we have not reached a sufficient level of practice and still need to learn. Those who have not perfected their practice are “those who are at the stage of learning.” There is still room to learn.

Those who have attained the fruits of Arhat are beyond the stage of learning and have completely eliminated all afflictions. They can then realize the fruits, from the initial fruit to the second, third and fourth. Based on their skills in the Three Flawless Studies, if they can thoroughly comprehend these teachings, they will have no conflicts in this world, over matters or with others. Then they can let go of all afflictions and surpass the stage of learning.

Sometimes we should self-reflect. Do we still have any issues with others over whether things are right or wrong, long or short? Do we still argue over such things with others? When we encounter complicated matters, do we have clarity or not? If we are clear, if we understand the truth, matters can be resolved quickly. We clearly understand that right is right, and wrong is wrong. But right or wrong depends on people’s perspective. So, if we can understand the principles of interpersonal conflicts, we will have no disputes or expectations. Then we can be beyond the stage of learning and “have no further need to learn.”

Those who have advanced toward perfection have already attained the fruit of Arhat. They are beyond the stage of learning and have no further need to study.

Everyone, have we reached this level? Learning the Buddha’s teachings sounds easy, but to have true mastery of it is quite difficult. These difficulties come about because even a slight deviation in our thoughts will lead us far astray. Thus, practicing the Buddha’s teachings is about taking good care of our hearts. If we are always mindful in practicing precepts, Samadhi and wisdom, we will not deviate in the slightest from the truths in life.

So, the Buddha expounded the Lotus Sutra with the hope that these disciples, the monastic and Small Vehicle practitioners, could turn from Small to Great [Vehicle]. There were 12,000 people in the assembly, and many of them had advanced from the stage of learning to beyond the stage of learning. We can imagine what a grand scene it was. All the monastics assembled to hear the Buddha expound the Lotus Sutra.

Truly, “we have many acquaintances in the world but only a few people truly know us.” Though there are many people in the world, only a few have right thoughts and right faith. This was the case even when the Buddha was alive, let alone now in the era of Dharma-degeneration. So, it is not easy to encounter Buddha-Dharma and walk on the Bodhisattva-path. Once we enter the Buddha doors, we have started walking the Bodhisattva-path. We ought to be very grateful.

People of different times have different capabilities, This sutra is most suitable for people right now. The time is for us to turn to the Great [Vehicle] and benefit both ourselves and others. Life is full of suffering, so this world needs Bodhisattvas. Bodhisattvas arise because of suffering beings. Everyone, we should form Bodhisattva-aspirations and enter the Bodhi-path. The journey is still long. Everyone, please be always mindful.

Episode 53 – Rahula, Son of the Buddha

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>> Be vigilant, cause and effect cannot be avoided. In our every action, we must firmly believe that with one mistaken thought, we will hinder ourselves and give rise to karma.

>>Rahula means Repeated-Obstructions. Because he blocked up a rat’s nest for six days, he remained in the womb for six years. Therefore, he is called Repeated-Obstructions.

>> Such are those the assembly knew and recognized. There were 21 people in all. They had talents and virtues, so they were respected and admired.

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We must always be careful.

Be vigilant, cause and effect cannot be avoided. In our every action, we must firmly believe that with one mistaken thought, we will hinder ourselves and give rise to karma.

In our daily living all the things that we do are inseparable from the karmic law of cause and effect. With one wrong move, we create a karmic cause. With one facial expression or one mistaken word, we create a negative affinity. If we have negative causes and affinities, when we die, though we take nothing, our karma will follow us. Each cause is like a seed; one can give rise to infinity. So we should not say, “This is just a minor mistake, just let it be. There is nothing to worry about.” But there is. A huge tree is grown from a little seed. So, with every seed, with every cause, we must be very careful and vigilant.

We must remember that the law of cause and effect cannot be averted, so we must be vigilant in our daily living. If we want to do something, first we must carefully consider it. Is it the right or wrong thing to do? We absolutely cannot do the wrong thing. If we made an unintentional mistake, it happened because of our habitual tendencies. We always have these habitual tendencies. We do not intentionally offend others, but when we speak we may unintentionally say something that harms someone’s spiritual aspiration. A careless remark may cause people to hold grudges.

So, we must change our habitual tendencies so that we can speak good and kind words whenever we see people. If we see something displeasing, however, we must also be understanding. If something causes us great unhappiness, we must still be accommodating. We must be understanding, accommodating, and open-minded. Even if someone intentionally bothers us, if we can be understanding and accommodating, we can transform bad affinities into good ones. So, we must be open-minded, understanding and accommodating. If we can gradually correct our mistakes in this way, we can transform our arrogance into openness and understanding. We can turn a habitual tendency of abusive speech into one of encouragement and kind words. If we can do so, we can certainly transform negative affinities into positive ones.

So in our daily living, we must be vigilant. We need to pay attention to how we interact with people and things. We should know that with one mistaken thought, we will hinder ourselves and give rise to karma. When we hinder ourselves, karmic forces will arise. No one else hindered us; we did it ourselves. We created the cause that resulted in the karmic retributions we face.

Take a look at Rahula. Rahula means Repeated-Obstructions. He obstructed himself and obstructed others as well. These layers of obstructions are called repeated obstructions.

Rahula means Repeated-Obstructions. Because he blocked up a rat’s nest for six days, he remained in the womb for six years. Therefore, he is called Repeated-Obstructions.

The Buddha once spoke of this in a sutra. Rahula’s mother, Yasodhara, gave birth to him after six years of pregnancy. Basically in those six years, he was in a womb-prison and received no exposure to daylight. This was a case of self-obstruction. The same thing happened to his mother. His mother was pregnant for six years. We know usually a woman’s pregnancy lasts around ten months, but for her it was six years. In those six years, everyone was suspicious, especially because the Buddha’s wife, Yasodhara announced her pregnancy after He became a monk.

We must know that, for Indian women, chastity is very important. So during that time, not only were people in the palace suspicious, all the citizens of the country were as well. They even felt resentful and offended. As a king’s daughter-in-law and crown princess, even if the crown prince left home to be a monk, she should still be faithful to him. So, the whole nation misunderstood her. When her belly began to swell, everyone knew she was pregnant. But after six years, she had not yet given birth. These suspicions accumulated over six years.

We may have chanted, “Yasodhara avoided calamities; flames were transformed into a red lotus,” a verse of praise from. “The True Fragrance of Precepts and Samadhi.” This describes Yasodhara, who experienced all kinds of suffering at that time. When others gave birth, everyone was happy. But when she gave birth, everyone was angry, even the people in the palace. Not only were people suspicious of her, they censured her. Therefore, the king could not forgive her.

The tradition in that land was to burn a woman if she was unfaithful. So, a fire basin was set up and a big fire was lit. Yasodhara carried her child in her arms. With her little baby, she stood by the fire. She prayed to the heavens, “This child of mine is truly the son of Crown Prince Siddhartha. I did not do anything wrong. If I have done something wrong, I am willing to jump into the pit of fire with my child and die in the flames. If I did not do anything wrong, may the heavens bless me and be my witness!”

After she said this, she held her child in her arms and jumped into the pit of fire. Suddenly a giant lotus bloomed and floated above the fire and caught her. Mother and son stood on top of the lotus, safe and sound. When the people saw this, they thought it was inconceivable. Since this happened, he must be the son of Crown Prince Siddhartha. So, the whole nation began to believe it and jubilation filled the country.

Over ten years later, the Buddha attained enlightenment, transformed sentient beings, assembled the Sangha, and returned to the palace. Yasodhara called to her son, who was still very young, to bring Joy-buns, or sweet dumplings, as an offering to his father. The adorable Rahula was truly innocent and pure. He did not know who his father was. Since the men there were all monastics, this was another test to see whom his father was. This child was so young. He walked among the monks with the Joy-buns and ended up in front of the Buddha. He offered him the Joy-buns. The Buddha smiled and accepted them. Everyone was very delighted. Father and son naturally shared a bond.

So in any case, this was the legend of Rahula. He was born after six years of pregnancy. This was acknowledged and accepted by everyone.

Why did Rahula remain in his mother’s womb for six years before his birth? The Buddha explained Rahula’s karmic conditions. A very long time ago, there was a naughty child who saw a running rat. This rat darted into a hole. The boy was very naughty so he took a rock and blocked the entrance. He then packed in the edges with soil because he was a mischievous boy. After six days passed, he finally thought of the rat in the hole. Was it still alive? He went back and dug into the soil and removed the stone. The rat came out and was barely alive.

The Buddha said, “This boy was Rahula in a past life.” Though it was a childish game, an unintentional mistake of a child’s playfulness, the rat spent six days in the hole. The rat starved and did not see the sunlight, so it felt hatred in its heart. When it was released, it was barely alive. That was the cause Rahula had created, so for several lifetimes, he faced this kind of retribution.

And there was also another story. Once, a spiritual practitioner embarked a journey on foot and suddenly felt very thirsty. He spotted a lotus pond and bent down to scoop up water to drink. After drinking it, he realized, “This pond must belong to someone. I did not get the approval of the owner before scooping up and drinking the water. I should hurry and repent.” But who was the owner? Nobody knew, so he came to the king and told him, “I have transgressed. I was very thirsty just now so. I scooped up and drank some water from a pond. I don’t know who owns the pond, but you are the ruler of the city, so I should repent to you.”

At that time, the king thought, “It is not a big deal. Any passerby can drink water. You have not transgressed.” The man then said, “I did not get the permission of the owner before drinking the water, so I have transgressed. You have to punish me. I am busy,” said the king. As the crown prince passed by, he told him, “Please take this man to the garden in the back. Show him around. When I am available, I will talk to him again.” This crown prince, a young man, brought him to the garden. Then he said, “Please wait here for now.” The young man felt he had other things to do. He wanted to have fun, so he left.

This practitioner stood there for six days, he dared not sit or move. He had nothing to eat, nothing to drink. Six days later, the king wondered, “What happened to that spiritual practitioner?” So, he asked his son. He replied, “You said to take him to the garden, so I did.” They hurriedly went to look. The man was still standing there. The king quickly called him over and apologized to him. He said, “These six days were your punishment.” The Buddha continued the story by saying, “The prince’s unintentional mistake caused a practitioner to starve for six days. In this way, he created this cause. This was also one of Rahula’s past lives.”

You see, Rahula once blocked the rat’s hole and once made a practitioner suffer for six days. These unintentional mistakes, one after another, led to his imprisonment in the womb for six years. He also created obstructions for his mother. Therefore He was called Repeated-Obstructions because they happened again and again.

The Buddha felt that since the child had been born in the palace, he needed to promptly become a monastic and engage in spiritual practice. But the Buddha’s father was unwilling. And the boy’s mother also refused. When Yasodhara heard about this, she was stunned and quickly grabbed her son’s hand. She hurriedly led him upstairs, but Venerable Maudgalyayana leapt into the air to retrieve the child. The Buddha made a great effort to guide him to become a monastic.

Such a young child needed to be taught, so he selected Sariputra to be Rahula’s teacher. Rahula became Sariputra’s disciple. But when Rahula was a young boy in the Sangha, he was still very mischievous. But in terms of the Buddha-Dharma, he was foremost in secret practice. Though he appeared mischievous, in his mind, he was silently engaging in spiritual practice.

In conclusion, among the Buddha’s disciples, we have brought up 21 people, each with his own past, his own strengths, and his own causes and conditions.

Such are those the assembly knew and recognized. There were 21 people in all. They had talents and virtues, so they were respected and admired.

We must believe in the law of karma; cause and effect cannot be avoided. So, we must be vigilant and very careful all the time. We must know that in everything we do and say and how we treat people, we should be mindful and avoid any deluded thoughts or missteps. Even if there is only one deluded thought or one wrong step, we still cannot avoid cause and effect. So everyone, please always mindful.

Episode 52 – Subhuti and the Venerable Ananda

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>> “All conditioned things are like a dream, an illusion, a bubble, a shadow, are like a dew drop or a flash of lightning. They should be contemplated as such.”

>> The day he was born, the treasures of his family vanished completely. His parents were shocked. Thus he was also named Empty-born. His nature was kind and good, he did not create conflicts over objects. After he became a monastic, he realized emptiness and attained the path. Subhuti was foremost in grasping the truth of emptiness.

>> Ananda’s name means Celebrating-Joy. He was the Buddha’s cousin, son of Dronodana, and younger brother of Devadatta. The Agama Sutra states: He was so knowledgeable about time and matters that he had no doubts. So Ananda was foremost in all that he heard and understood.

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In life, what is real? What is illusory? We learn the Buddha’s teachings to recognize the truth and to see through illusions. This is what we need to understand. The Buddha-Dharma is perfect and complete. It tells us what is true and helps us understand emptiness. That is the essence of Buddha-Dharma. There is this phrase in the Diamond Sutra,

“All conditioned things are like a dream, an illusion, a bubble, a shadow, are like a dew drop or a flash of lightning. They should be contemplated as such.”

Is this world real? Unreal? “All conditioned things are like a dream, an illusion, a bubble, a shadow. Conditioned things” are contrived. These are the things we can see. For example, this house has not always existed. To protect ourselves from wind and rain, we want a house to live in. To build a house, we need to use sand, cement, rebar, bricks and many other things. We carefully build and assemble them so that they become a house. The materials come from the earth and then through manual labor, these things are created. In the past, they did not exist; now they do. But what about in the future? Will they exist forever?

We often hear about archaeologists continually digging and excavating in the desert. Several meters below the surface, they uncover cities from thousands of years ago. They also dig up palaces and historic relics of communal living from those time periods. Sometimes we get a sense that at some point in time, these sites must have been prosperous and well-populated places. The architecture was also magnificent. Why was it covered by sand? And not just by a thin layer, but buried several meters deep? How could this have happened? Over thousands of years, great changes take place. Even high mountains and deep valleys may erode into flat plains. These are all conditioned material objects, and “all conditioned things are like a dream, an illusion, a bubble, a shadow.”

Consider the events of yesterday and your dreams from last night’s sleep, are the things we may have dreamed real? Or are the people and matters we encountered yesterday real? If you want to say yesterday’s events are real, then show them to me. They have passed, they cannot be seen, just like what we dreamed last night. The dreams may seem distinct and clear, but if we want to bring them up and look at them, they are gone. The people, matters and objects we encountered yesterday are as real as the things we dreamt of. They are like dreams, illusions, bubbles and shadows. They are truly fragile and temporary. All things in this world are fragile. For example, bubbles

on the surface of water. When a wave is cresting, the bubbles form for just a brief moment. Then another wave arrives, and the bubbles are destroyed. Birth and death, arising and ceasing, are also like shadows. When we see a person’s shadow and step on it, he or she does not feel anything. It is just the image of the person; nothing happens when we step on it. But this shadow follows the person’s movement; it is not always in the same place. When a person walks by, we see a shadow. When that person leaves, the shadow is gone. The shadow does not obstruct the ground, and people do not obstruct the shadow, so this shadow is also an illusion. Isn’t life this way?

For example, when we walk, our feet do not take the road along with us. Living this human life is like walking. The soles of our feet are not glued to the road, and the road is not stuck to our feet. So, we simply leave traces in places where we have walked, but the traces disappear quickly,

“like a dew drop and a flash of lightning.” Actually, all living things need dew, need water. Living in this world, we truly receive the grace of all things. So we often say, we must be grateful for the grace of parents, of heaven and earth, of teachers [and of all sentient beings]. For our entire lifetime, we have received this grace and kindness. This is like how the grass and trees on earth also need the grace and kindness of the rain. Our lives are the same. We have to be grateful for all the grace and kindness that we have received, and repay them.

It is like the dew, which is moisture in the air that collects into dewdrops and returns to the earth. This is a cycle, and the cycle of life is similar to that of dew. Dew quickly dries up and evaporates but then also quickly returns. Life is similar to this phenomenon.

It is also like a flash of light. Shortly before dawn, we see faint sunlight appear. This is the result of the Earth’s rotation, When this side of the Earth faces the Sun, the Sun’s light hits this surface. Life is made up of a similar aggregate of actions. We are unaware that things keep moving very quickly in a continuity of single moments, like lightning or a flash of light, or like rain and dew. In our lives things are endlessly moving, endlessly cycling. We cannot see this, but this principle exists. We should understand these underlying principles.

Normally, we are not aware of this [movement], but the days keep passing by. We experience this endless cycle of birth, aging, illness and death, but we do not make an effort to be vigilant of this. Living in this world, how much of its truths and principles do we really understand? Are we being mindful? There is wondrous existence in true emptiness, and indeed, true emptiness in wondrous existence. If we can fully comprehend this, then we can truly transform ourselves and others. We must learn to be free of attachments and hindrances and to eliminate all afflictions.

Now let us talk about emptiness and the true principles behind it. Among the Buddha’s disciples, the one foremost in understanding emptiness was Subhuti. Subhuti, translated into Chinese, means good and auspicious. He was also called Empty-born.

Why was he called Empty-born? It is said that on the day this venerable one was born, all the treasures in his family’s home disappeared suddenly. Everyone in his family panicked. Why did all the precious jewels disappear at the time this child was born? What kind of omen was this? So, his parents quickly went to find a seer. In ancient India, when a child was born to a wealthy family, they sought a fortune-teller. The seer used the child’s birth date and time to forecast his fate.

When the fortune-teller arrived, he saw the child and learned what had happened so suddenly to his family. He told the child’s parents, “Congratulations! When your child was born, all the family treasures suddenly disappeared. Actually, this is an auspicious sign for him. He will be able to fully comprehend the truth. This is a very honorable sign.” Because of that, he was called good and auspicious. He was also named Empty-born because at his birth all the treasures disappeared.

Ever since he was a child, he was very pure in nature. He was also clever and hard-working. No matter what principles his tutors taught him, whether they were Brahmin teachings or other kinds of principles of the world, he instantly understood them. Not only that, he also realized the principle that all things can be broken down until nothing exists, just emptiness. So, he cherished all things but was not attached to them. He had no desire to own anything and saw through everything in this world. So after he became a monk, his heart was very pure. He did not seek to own anything. When there was conflict, he would take a step back. Therefore, his relationships were harmonious. So, he realized emptiness and attained the path, and abided in the Samadhi of no strife. He did not create conflicts with people or over matters. This is his perfect, harmonious intrinsic nature. So Subhuti was foremost in grasping the truth of emptiness.

The day he was born, the treasures of his family vanished completely. His parents were shocked. Thus he was also named Empty-born. His nature was kind and good, he did not create conflicts over objects. After he became a monastic, he realized emptiness and attained the path. Subhuti was foremost in grasping the truth of emptiness.

In the Diamond Sutra, the Buddha did not lecture Subhuti on the Dharma but rather interacted with him according to his abilities. When He explained the true principles of the world, only Subhuti could comprehend them and converse with Him about them. This conversation validated the principles of people, matters and objects. This was in the Diamond Sutra.

Next [we will discuss] Ananda; Ananda means Celebrating-Joy. We all know that the day Ananda was born was the day the Buddha attained enlightenment. When Ananda was born, the news came that the Buddha had attained enlightenment, so everyone in the palace was very joyous. Therefore, he was called Celebrating-Joy. In particular, Ananda was the Buddha’s cousin and also the younger brother of Devadatta. He was the son of King Suddhodhana’s younger brother, so he was royalty. He became a monastic when he was 20 and followed the Buddha. Everyone recommended that. Ananda become the Buddha’s attendant.

He inherently excelled at listening and memorizing. After he became a monastic, he not only listened to the Buddha teach, he felt that his heart was at ease and free. It was not defiled by the desires of this world. So, his heart was always very pure and he wholeheartedly listened to the Buddha. Therefore, the Buddha-Dharma was like an ocean that flowed into Ananda’s heart. He did not have discursive thoughts. So when he first became a monk, he attained the first fruit, but he did not realize the fourth fruit until the time of compiling [the Buddha’s teachings]. Why?

Does everyone remember? After the Buddha entered Parinirvana, the scriptures were to be compiled. Venerable Kasyapa pulled Ananda out of the assembly and said, “You still have not eliminated all afflictions. You have not attained the fourth fruit. So, you must quickly self-reflect and work hard.” Ananda said, “It is not that I can’t attain it. Because I was the Buddha’s attendant, I had to keep some traces of afflictions.” It was not that Ananda could not attain this, but that he had to deal with worldly matters and serve the Buddha. So when it came time to compile the scriptures, Venerable Kasyapa lent him a helping hand and gave him a period of time to review all the teachings of the Buddha. Then Ananda was able to eliminate all afflictions and attained the fourth fruit of Arhatship.

So the Agama Sutra also states that he was “so knowledgeable about time and objects that he had no doubts.” Ananda knew the Buddha’s routine very well and managed things very precisely. Also, when working with people, Ananda had an acute sense for what to do and when. No matter where the Buddha wanted to go, Ananda was very good at making the arrangements. He arranged their itinerary and clearly knew what needed to be done and when. In the Buddha’s lifetime, Ananda arranged things perfectly without a single misstep. When the Buddha spoke with people, [Ananda] never forgot a word He said. The Dharma entered his heart and he never forgot. Ananda was foremost in hearing everything, understanding and upholding all that he heard. Ananda was foremost in hearing all.

Ananda’s name means Celebrating-Joy. He was the Buddha’s cousin, son of Dronodana, and younger brother of Devadatta. The Agama Sutra states: He was so knowledgeable about time and matters that he had no doubts. So Ananda was foremost in never forgetting anything and reverently upholding all that he heard and understood.

Everyone, learning the Buddha’s teachings requires constant accumulation. We must not let the Dharma we hear leak away. If it leaks away after we hear it, then that is the same as not hearing it. So after hearing it, the Dharma must be applied to our daily living. So, we must always be mindful!

Episode 51 – Purna Maitrayaniputra

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>> One who comprehends true emptiness realizes wondrous existence. Seek tranquility and stillness to understand the wondrous principles of emptiness.

>> “Deeply plant the root of wisdom over lifetimes.”

>> Purna Maitrayaniputra means “Fulfilled, Son of Loving-Kindness.” He was named after his parents. Including the Seven Ancient Buddhas, he was best at expounding the Dharma. He had Four Unobstructed Abilities of Eloquence.

>> Purna Maitrayaniputra was foremost. Purna Maitrayaniputra was foremost in explaining and discerning principles.

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One who comprehends true emptiness realizes wondrous existence. Seek tranquility and stillness to understand the wondrous principles of emptiness.

In our everyday living, we should constantly seek to comprehend whether all things are truly empty. Is there really wondrous existence in emptiness? The Buddha-Dharma explains that according to the truths the Buddha realized, all things and phenomena are empty. But clearly in our living, all things and phenomena exist. We cannot live without material goods. For example, when it is cold in the winter, what do we need? Clothing and blankets. If we do not have warm blankets, then it will be difficult to fall asleep. If we do not have warm clothing, the bitter cold weather will also be difficult to endure.

Actually, in this world, in our daily living, there is the principle of wondrous existence. “Emptiness” is when all things are reduced to nothing, when their embodiment is broken down. What forms their embodiment? The temporary union of the four elements. Just now, I mentioned blankets. As we may know, in the recent past, blankets were made out of cotton. To have cotton, we need seeds. The seeds are planted in the ground and the farmer cultivates them. For cotton plants to grow, one must wait for the right season. There is a season for planting and a season for harvest. When the harvest season arrives, after the plants have blossomed, it is time for us to pick cotton.

Now, in China, cotton is still planted. When cotton fields blossom, it is said that the vast expanse of whiteness is very beautiful. Then the cotton boll is picked and the seeds have to be removed from the boll. After the seeds are taken out, we have what is sold as cotton. After it goes through the manufacturing process, it is turned into blankets. In the past, a process called fluffing cotton was used to make one blanket after another. A person would slowly fluff the cotton so the cotton fibers wove together. After the fibers are slowly teased out, is it finished? We still need cloth [to make the cover].

A comforter cover then has to be manufactured. This piece of cloth also has to be produced through the labor of many people. This cloth is sometimes made out of cotton too, but sometimes silk or hemp; each type is made from a different plant. After harvesting and much weaving, there is cloth. Then that cloth is stuffed with layers of cotton that have already been fluffed. Then this blanket is considered complete.

Everyone, when the blanket covers our body, we are very warm. Do we think about all this? [To make] the blanket that covers us requires so much time and labor. Even if now we do not need to use cotton, and can use some type of nylon instead, the process is the same. So, a very labor intensive process and many different materials are required to form the “embodiment” of a blanket.

What happens when it is disassembled? We may need to remove the comforter cover after long-term use; it will get worn down. If we only use the inner layer, after long-term use the material will loosen. When we visit the impoverished, we often see that their blankets have become tattered pieces. Can those still be called blankets? Not anymore.

So when a material object is taken apart and returned to its elements, that is emptiness. What existed before no longer exists. When many different parts, time, the Four Elements, and labor, etc., come together, then all of a sudden, something exists; that is truly wondrous.

Just talking about how it began with a seed is already very amazing; not only can it grow into a plant, it can also blossom. Truly, all things in the world did not originally exist. But through a subtle and wondrous process, elements come together to form existence. The process takes different amounts of time and produces things with different names. Truly, all things are wondrous. So I also often contemplate this, what is emptiness? I really want to understand what true emptiness is. So, I think about how all things in the world are inherently empty. Even if they exist, they are just names. Something that did not originally exist was formed by combining parts, one by one. That is making something out of nothing. After some time passes, that something becomes nothing again.

Take humans for example. Before our parents gave birth to us, where were we? When we were born, we were so small. There was someone in our [Tzu Chi] hospital who was on her way from Yilan to her mother’s home. As she passed through Hualien, she suddenly had abdominal pains. After less than six months of pregnancy, she gave birth prematurely. When the baby was born in our hospital, she was dark and small and weighed only little more than 17 oz. She was so tiny.

The doctor rushed to save her; how was he to save this child who was not even six months old? How could he ensure that her blood would circulate around her entire body? How could he help her breathe smoothly? He had to give her some shots. I heard that the doctor had to give injections into her tiny blood vessels. Because her veins were hair-thin, the doctor worked hard to find one he needed so he could finally give her that shot.

We must know that sustaining a life requires a doctor who is patient, loving and respectful of life. Since she came into this world, she should be cherished and loved. After she was given supplemental nutrition, she could begin breathing. [Her weight] finally reached 21 oz, but it suddenly dropped to 17 oz and she once again needed urgent care. How many medical personnel were needed? It was really not easy. This is how it is with premature children; their lives are very fragile. But as long as someone cares for them well, even though they are born this way, they will be walking when we see them again in a year. After 10 years, she will probably be in school. After 20 years, she will probably be in college. After 30 years, she will probably be a wife, a mother. See, isn’t life so wondrous? The process of birth, aging, illness and death never stops. This subtle aggregation of actions has kept us going.

This applies to humans; this applies to all things in the world. By the time we are old, where do we return to? Where does this body of ours return to? Later on, when we leave this body, what is our course? Where are we heading? We do not know. Where were we before we were born? Where are we headed after we die? This is the cycle of ordinary people, from emptiness to existence, nothing becoming something. When we age and die, then this something becomes nothing, and we no longer exist in this world. See, isn’t this truly subtle and wondrous?

But how did this principle come about? We are not very clear; this is why we live in a state of confusion. We do not know to cherish what we use. Being able to live healthy lives is not easy, yet we do not know to cherish it. We do not have permanent ownership of this life, yet we do not make the most of our right to use it. We should take advantage of this lifetime, of the convergence of these many good causes and conditions. We have this chance to contemplate the wondrous principles of emptiness, yet we insist on just letting time go by. When we let time pass in vain, we are wasting it. This is our loss as ordinary people. With every bit we lose each day, we are just “like fish in a dwindling pond; what joy is there?” But sentient beings are deluded and see happiness in suffering. Isn’t it pitiful?

So to understand this principle, we must “seek tranquility and stillness to understand the wondrous principles of emptiness.” If we cannot still our mind, then no matter what helpful words we hear, they will enter one ear and go out the other. Perhaps we will hear that person’s voice, but the meaning of the sounds will not be clear to us. Because our mind was not focused, we have to go back and ask again, “What did you say?” This means our mind was not still. So, our mind must be tranquil and still.

People says, “If I need to be tranquil and still, then I have to go into seclusion.” This is not true mastery. When no one bothers us, of course we are tranquil and still. We must also be able to still our mind when we are among others. We must clearly understand the principles of the world around us. Of course, it takes hard work in our daily living to immediately recognize each thing that manifests before us. To know that this piece of cloth is pure cotton, we must have learned about it and how it was produced. Then, when people do not recognize it and ask us about it, we can hold it up, look at it, and know that it is pure cotton. Or we may say, “This is nylon.”

So to understand many things, we should routinely try to learn about the things before us. So we must “seek tranquility and stillness to understand wondrous principles of emptiness.” For even the most complex principles, we can begin this way and accumulate knowledge bit by bit. So, we must understand what the principles [of things] are and even continually cultivate our root of wisdom.

“Deeply plant the root of wisdom over lifetimes.”

We must uphold precepts and Samadhi and keep them in our heart.

This is not saying that in spiritual practice, we are to let go of it all. We must have awakened love; we must spread our love far and wide. But, we must do so with wisdom so not to be confused by material objects.

Whatever we see in this world, whether people, matters or objects, we must have a non-discriminating mind. Because our wisdom is impartial wisdom, we should have open minds and pure intentions toward all people and matters. We must regularly uphold and maintain precepts and Samadhi. Our mind must constantly uphold precepts and our actions must embody Samadhi. Though there is movement around us, our mind will remain very stable. This happens because our mind upholds precepts. Precepts allow us, while among sentient beings, to guard against wrongs and stop evil. The power of the precepts allows our mind to be tranquil. When we have exhausted all Leaks, naturally the Dharma cannot leak away.

Remember Purna Maitrayaniputra? He followed the Buddha to hear the Buddha-Dharma. He realized 1000 things from one lesson; by hearing one thing, he could understand many. He had this wisdom, so he was very eloquent in debates. No matter what kind of non-Buddhists challenged him to a debate, he could, one by one, refute their false doctrines with the Buddha’s teachings.

Purna Maitrayaniputra means “Fulfilled, Son of Loving-Kindness.” He was named after his parents. Including the Seven Ancient Buddhas, he was best at expounding the Dharma. He had Four Unobstructed Abilities of Eloquence.

Also, you should remember that. Maitrayaniputra asked the Buddha to let him go to the most brutal places to transform sentient beings. The Buddha said, “That place is so brutal, do you have the courage to go? I do. What happens if you go expound the Dharma for them and they insult you? I would be very grateful because they use only words, and not actions. If they insult me but do not hit me, I would be grateful. What if they hit you? I would still be grateful that they are only using fists to hit me, and not knives and spears to kill me.”

“What if they use knives and spears to kill you? I would also still be very grateful, because in a past life, I had created this type of affinity with them. So, in this life. I have this karmic connection with this group of people. If we can resolve that [karma] in this life, I would also be grateful to them.” That was how eagerly Purna Maitrayaniputra wanted to spread the Buddha-Dharma. Because he fully comprehended the Buddha’s true principles, the Agama Sutra states the following:

Purna Maitrayaniputra was foremost. Purna Maitrayaniputra was foremost in explaining and discerning principles.

Among the many disciples of the Buddha, he was best at explaining the Dharma. Everyone, in life we truly must be mindful. It is rare to be able to hear the Buddha-Dharma; moreover, we have the conditions to understand it. We must not let a single second pass by in vain. Let us use our heart to gain insight, and always be mindful.