Category: TLS Chapter 1

Episode 175 – Diligently Cultivate Virtuous Dharma

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>> [We go through] birth, aging, illness and death. Fire transforms things into ashes. When oil is burned up, the lamp is extinguished. When wood is consumed, the flame dies.

>> So, it is said, “the sariras were divided up, and countless stupas were built.”

>> “The bhiksus and bhiksunis, numbering as many as the Ganges’ sands, redoubled their diligence in their quest for the unsurpassed path.”

>> So, to focus and advance, they must practice all virtuous Dharma diligently, without becoming lax. They need to uphold this mindset without becoming indulgent.

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A person’s life is inseparable from birth, aging, illness and death. This is called “fragmentary samsara.” We do not know how much time we have. Life is impermanent. Therefore, none of us has a way of knowing how long our life on earth will be. This is the impermanence of life. However, at the end of their lives, some people are interred in the ground.

Interment is very troublesome [in some cultures] because regardless of the quality of the casket, [relatives] must open it afterwards and gather the bones [to re-inter them]. These days, people are more open to cremation. The fire turns [their bodies] into ashes.

[We go through] birth, aging, illness and death. Fire transforms things into ashes. When oil is burned up, the lamp is extinguished. When wood is consumed, the flame dies.

In this lifetime, because we have this body, we are attached to this physical existence, but at the end of existence is non-existence. For example, when our body is cremated, it turns into a pile of ashes. The Buddha described this as “when wood is consumed and the flame dies.” Before Sun-Moon-Lamp Radiant Buddha manifested Parinirvana, the previous sutra passage stated this.

After firewood is burned, it turns into ashes. Are our bodies any different from plants? They are the same. At the end of their existence, they both become non-existent. As for a lamp, when the oil is burned up, the light will be extinguished and also no longer exist.

Our life goes from existent to non-existent, so we must always remind ourselves that there will be nothing left in the end. Over this lifetime, the karma we create will continuously accumulate. Thoughts that arise in our minds, whether acted on or not, will continuously accumulate as afflictions and ignorance. Moreover, we carry them into future lifetimes. This is never-ending. Therefore, we must take care of our minds. First, we eliminate delusions of views and thinking. Then we must end fragmentary samsara. We must transform ourselves. We know we must really work on practicing the Buddha’s teachings and transforming ourselves in this lifetime.

We must understand that we all experience birth, aging, illness and death. We do not know when the impermanence [of death] will strike. When this impermanence comes, this body will be cremated within a few days and become a pile of ashes. This is like how [a lamp] dies when oil is used up and [a flame] dies when wood is consumed. Since this is the case, why should we take issue over anything? As our issues with others accumulate, we become afflicted, and we face retributions in the next lifetime. This is unbearable suffering.

As the previous passage has stated, after Sun-Moon-Lamp Radiant Buddha enters Parinirvana, a future Buddha will succeed Him. His disciples were all worried and distressed, “Why must the Buddha enter Parinirvana so soon?” So, Sun-Moon-Lamp Radiant Buddha assured them, “Such is life, so do not feel grief. A future Buddha, Pure Body, will return to this Saha World, so everyone need not worry.”

After Sun-Moon-Lamp Radiant Buddha entered Parinirvana, His sariras were divided up. To memorialize the Buddha, they divided His sariras among various locations as mementos.

So, it is said, “the sariras were divided up, and countless stupas were built.”

“Sariras” are crystallized ashes. When Buddhas, Bodhisattvas, esteemed monastics enter extinction, their ashes crystallize during cremation. Those crystals are called “sariras.” We think of them as their crystallized essence.

When we are experienced spiritual practitioners, our minds are pure, and our spirits are focused. When we describe people as “outstanding,” we mean their essence is brilliant and their mind is not scattered. When that [essence] is solidified, it becomes sariras, and its hardness enables it to be found among the ashes.

Legend has it that sariras cannot be shattered by even hard objects; they are truly very strong. So, when Buddhas, Bodhisattvas and esteemed monastics are cremated after they pass away, these solidified objects are found in the ashes. These are called “sariras.”

People built towers for sariras. Some towers are called stupas or thupas. [People build] “stupas” to “display virtues.” [At that time,] burial sites were generally marked with a pile of dirt or stones. But Buddhas, Bodhisattvas and esteemed monastics had great virtues and prestige. Therefore, people built stupas for them. These stupas may be five, seven, nine or eleven stories tall to display the greatness of that person’s virtue.

When the Japanese build stupas, they hang bells on the corners of [the roof]. When the wind blows, the bells ring to tell everyone that this tower contains a person with great virtue. This shows that we can all attain Buddhahood, but we need people with great virtue and prestige to be our role models. So, we “display virtues,” indicating that [the remains of] someone with great virtue and prestige reside in the tower. This is called a “stupa.”

There are Buddhist legends about King Ashoka, who was said to have built 84,000 stupas. Originally, King Ashoka believed in Brahmanism, For a period of time, his policies were cruel and devoid of benevolence and virtue. Then he had the causes and conditions to develop faith in the Buddha. He came to understand the Buddha’s teachings and felt that the Dharma must be widely promoted. So, he trained several government officials who dedicated themselves to studying the Buddha-Dharma. After these government officials were trained, they traveled around to expound sutras and talk about the Buddha’s teachings. They are called “teaching officials.” These government officials traveled widely to promote the principles of the Buddha’s teachings.

So, he built 84,000 towers in many places to let people know that. Sakyamuni Buddha was once in this world, and after He entered Parinirvana, His teachings still abide in the world. He wanted his citizens to all believe in the Buddha-Dharma. So, he not only built stupas, but he also widely spread the Buddha-Dharma. King Ashoka was a great supporter of the Dharma and contributed greatly to Buddhism.

We just mentioned “the sariras were divided up.” After Buddha entered Parinirvana, King Ashoka collected His sariras and then divided them up. Then those who admired the Buddha could request to have them to make offerings. Looking at sariras is like looking at the Buddha. Then, “countless stupas were built.” For [the sariras] to be divided, many stupas had to be built. When Sun-Moon-Lamp Radiant Buddha entered. Parinirvana, His sariras were also gathered, and countless stupas were also built. All Buddhas share the same path. This applies to past ancient Buddhas as well as the present Sakyamuni Buddha. When They entered Parinirvana, Their bodies were cremated, Their sariras were gathered and stupas were built for people to make offerings. This also happened during the time of Sun-Moon-Lamp Radiant Buddha.

“The bhiksus and bhiksunis, numbering as many as the Ganges’ sands, redoubled their diligence in their quest for the unsurpassed path.”

This means that after Sun-Moon-Lamp Radiant Buddha entered Parinirvana, there were “bhiksus and bhiksunis, numbering as many as the Ganges’ sands.” There were a lot of people who “redoubled their diligence in their quest for the unsurpassed path.”

They numbered as many as the Ganges’ sands. When it comes to. Sun-Moon-Lamp Radiant Buddha’s time, which, of course, was countless kalpas ago, we do not know the size of the world’s population at that time. As for when the Buddha came to the world, the population then was not large. So, the description of “like the Ganges’ sands” is an analogy that implies a great number. If [their number] was like the Ganges’ sands, this means there were so many it was incalculable.

The beginning of the Sutra of Infinite Meanings mentions 12,000 and 6000 monastics, bhiksus and bhiksunis. But during Sun-Moon-Lamp Radiant Buddha’s time, “The bhiksus and bhiksunis, numbered as many as the Ganges’ sands.” We take this to mean a number that is boundless and countless, a very large number.

So, in the past, many have aspired to spiritual practice, and they “redoubled their diligence” after the Buddha entered Parinirvana. In this world, there is arising and ceasing. Even the Buddha had to enter Parinirvana. It is rare to hear the Buddha-Dharma. Since the Buddha had entered Parinirvana, spiritual practitioners had to become more diligent and take the Buddha-Dharma even more deeply into their hearts. So, they had to think about how they themselves also experience birth, aging, illness and death. They did not know when impermanence would fall upon them, but it was bound to happen one day. So, when they saw the Buddha enter Parinirvana, they “redoubled their diligence.” Countless people and spiritual practitioners redoubled their diligence.

So, to focus and advance, they must practice all virtuous Dharma diligently, without becoming lax. They need to uphold this mindset without becoming indulgent.

How do we advance diligently? We need to practice all virtuous Dharma. How do we practice them? We need to put them into action. We must practice all good deeds. So, “to practice all virtuous Dharma” means since we have this path, we must walk upon it. We must practice every good principle and focus and advance on the virtuous path.

We must be diligent and not lax to advance. So, at that time, people “redoubled their diligence.” We must be very diligent to pursue the unsurpassed path, to attain Buddhahood. Then we can have the most supreme, perfect, universal enlightenment. Isn’t Anuttara-samyak-sambodhi the most supreme, perfect, universal enlightenment? We must uphold this mindset of practice without becoming indulgent. This is how we focus and advance.

As I said, sariras are the concentration of our purest essence that is accumulated, so we call them “outstanding.” This essence is as strong as rocks. When our essence is this focused, we are outstanding. It solidifies into something hard called sariras. Thus, sariras originate from diligence, attentiveness and focus. So, we must practice all virtuous Dharma, put it into action and advance diligently. Our spirits must be focused, and our actions cannot become lax. This is “to uphold this mindset without becoming indulgent.” We cannot become indulgent or relax. That is the goal of our spiritual practice.

Fellow bodhisattvas, to learn the Buddha’s teachings, we must walk the Bodhisattva-path. Although we engage in spiritual practice, we must not do it for our own benefit; we must become bhiksus and bhiksunis [on the Bodhisattva-path]. We must have the mindset to practice in peace and purity. There must also be pure practitioner Bodhisattvas. So, Bodhisattvas are ones who have practiced all good deeds, eliminated all evils and put [the Dharma] into action. Therefore, we must always be mindful.

Episode 174 – Completely Understanding Cyclic Existence

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>> Fragmentary samsara is the cyclic existence of the physical body in the Three Realms.

>> Transformational samsara is when practitioners of the Three Vehicles transcend the Three Realms and the arising and ceasing of thoughts.

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We engage in spiritual cultivation to understand the vital topic of cyclic existence. Cyclic existence is the most painful part of life. So, we learn the Buddha’s teachings to thoroughly understand the great matter of cyclic existence.

Previously, we also discussed about Sun-Moon-Lamp Radiant Buddha and how when His conditions for transforming this world ended, He announced His impending entry into Parinirvana, Entering extinction is entering Parinirvana. Previously, I spoke of “crossing into extinction” which is eliminating afflictions.

A very important [goal] in learning the Buddha’s teachings is “eliminating delusions of thinking, perceiving and recollecting.” Aren’t we always reading and reciting this in the Sutra of Infinite Meanings? I hope we can eliminate our “delusions” and our “thinking” as well as our “perceiving.” External conditions cause our minds to give rise to many thoughts. In our spiritual practice, we hope to eliminate this thinking, perceiving, recollecting, the “delusions of views and thinking.”

Delusion comes from ignorance and lack of clarity. There are so many things [happening] in the world. In addition to our own delusions of knowledge and views, there are also delusions from external conditions. All forms and appearances arise in our minds and change countless times. Therefore, they are the “dust-like delusions.”

“Dust” is even finer than sand and dirt. After leaving something out with no wind or any other factors, when we come back after two days and touch it, we may not see anything but we [can feel] a powdery texture. This texture finer than sand is called dust. So, the “dust-like delusions” refer to very fine, powdery dust. With afflictions as numerous [as dust], inevitably we live in a state of ignorance and accumulate a lot of karma.

So, after we have created karma, how do we actually leave this body? We go through “fragmentary samsara” because we are still trapped in the Three Realms. Right now we are still in the desire realm and are filled with desires, so we are greedy. We get angry when we do not get what we want. This greed and anger results in ignorance, which, layer by layer, covers [our minds]. So, this is ignorance and dust-like delusions.

Where did this ignorance come from? In our past lives, what affinities did we form with our parents? We do not know if they were good or bad affinities but [we do know] these affinities caused us to be reborn into this family, to these parents. Also, what affinities did we form with our siblings? Because we have these affinities, we were born to these parents. We would not encounter these friends, relatives, classmates without karmic affinities.

So, we wonder what karmic causes and conditions we created in the past to be living in these good or bad conditions now. We may be currently enduring great hardships, and still there is no guarantee whether we will live until tomorrow. We do not know. Ordinary people live in a state of impermanence. The stronger their desires, the more karma they create. Therefore, as ordinary people, we experience “fragmentary samsara.”

Fragmentary samsara is the cyclic existence of the physical body in the Three Realms.

In the Three Realms, our physical body comes from our parents. We live in a state of ignorance, and thus we create more karma. So, this lifetime ends when our karmic conditions end. This period, this lifetime, is a fragment of samsara. If we continue to live this lifetime in ignorance, we will accumulate even more karma and will bring it into our next lifetime as this one ends. Where will our karmic conditions take us in our next lifetime? We do not know. This is “fragmentary samsara.”

We exist in the human realm now. But after this lifetime, we may fall into the animal destiny. That will also be a fragment of cyclic existence. We may also come back to a lifetime of suffering in this world. As long as we are in the Six Destinies, we will live in the fragmentary samsara created as a result of our karma, one period of cyclic existence after another. This is a rebirth in the Six Destinies, or fragmentary samsara. Fragmentary samsara is related to our physical existence.

Transformational samsara is when practitioners of the Three Vehicles transcend the Three Realms and the arising and ceasing of thoughts.

Practitioners of the Three Vehicles are Hearers, Solitary Realizers and Bodhisattvas. They also exist in this world. Hearers hear the Buddha’s teachings and comprehend His principles. However, their awakening is not complete. These people are Hearers.

Solitary Realizers are born in eras without Buddhas, so they never come in contact with Them. Their intrinsic nature is clearly awakened, so through the four seasons of spring, summer, fall and winter and the changes in the climate and the world, they attain realizations. By coming in contact with these conditions, they became awakened, so they are also known as Realizers of Conditions. But their awakening is only limited to impermanence in the world. They still do not clearly understand the principles behind it.

What about Bodhisattvas? Of course Bodhisattvas have the affinity to listen to the Buddha expound teachings, to make aspirations and vows to practice the Buddha’s teachings. Practicing the Six Paramitas as we interact with others is a way to transform sentient beings. By doing so, are Bodhisattvas completely freed from samsara? Have they crossed into extinction? They have not. Bodhisattvas include newly-inspired Bodhisattvas and Dharmakaya Bodhisattvas. Dharmakaya Bodhisattvas refer to great Bodhisattvas such as Guanyin, Manjusri [Bodhisattva], Maitreya [Bodhisattva] and so on.

In the past, Guanyin Bodhisattva was Clear True Dharma Tathagata. He was a Bodhisattva who came back to this world after attaining Buddhahood. Manjusri Bodhisattva had attained Buddhahood as the Honorable Dragon King Buddha. He came back again to transform sentient beings. Not only had he come to transform sentient beings after attaining Buddhahood, but he also taught seven other people who have already become Buddhas. [Those like] Manjusri were ancient Buddhas.

Ancient Buddhas came back to the Saha World and manifested as Bodhisattvas. These Bodhisattvas are not caught up in fragmentary or transformational samsara. They have already achieved perfect rest, a state of tranquility and stillness. But they could not bear for sentient beings to suffer. Though they have left the Three Realms and reached the state of transcendent Bodhisattvas, thoughts still arise and cease in their minds.

Small Vehicle practitioners, such as Hearers and Realizers of Conditions, still experience arising, abiding, changing and ceasing in their minds. They still experience changes that come from even the slight stirring of thoughts. However, Great Vehicle Bodhisattvas experience changes in thoughts that lead them to exercise great compassion to return to the Saha World. Moreover, they can come and go with ease.

We had a recycling Bodhisattva who fell ill one day and came to our hospital in Taichung. When she arrived, some volunteers visited her. “Old Bodhisattva, how are you doing?” She said, “I am old, I will die eventually. Why did you come to the hospital? The main reason I came to the hospital was to ask you to tell my children and grandchildren not to cry for me. When I [pass away] someday, they must not cry. My body should be ‘recycled’ as well.” Since she spoke so lightheartedly, another volunteer then asked, “Old Bodhisattva, you are so carefree. Do you want to go to the western or the eastern pure land?”

She answered after a brief pause, “The Pure Land is in the west, the Crystal Land is in the east. There is no recycling to be done in either place. I am used to living in the Saha World, used to doing recycling work and used to listening to Master’s teachings. I want to quickly come back and do recycling work again. The Saha World is not a bad place.”

Then, our volunteer, also a Bodhisattva, said to her, “I heard Master say this morning that today is an auspicious day, the Jade Emperor’s Birthday. But every day is a good day, like his birthday.” These were the words she told [the elder]. Upon hearing this, [the elderly woman] said, “Oh? Master says today is a good day? That is good.” Then, she passed away. She was so liberated.

How much time did it take? Our volunteer described, “A nurse had come in to draw blood and had to prepare the syringe. It happened then. The syringe was not even ready yet.” That was why she talked to the elder and told her that today was a good day. Then [the patient] said, “Today is a good day? That is good.” Then, she passed away. This all happened in the time it took the nurse to prepare the syringe. That is all. They were chatting happily about where she was going. We can understand this very well.

When I heard about such a Bodhisattva, I was truly very happy, She lived with such ease and had already made vows and aspirations. Her thoughts were beyond living and dying. Where did she want to go? She definitely wanted to return to the Saha World. What does she want to eliminate? The “delusions of views and thinking.” She is not afraid of afflictions.

Living among sentient beings in the Saha World [may give rise to] many afflictions, but if no Bodhisattvas return to transform sentient beings, they will remain deluded and lost forever. This Buddha’s cyclic existence was already ended; He already had perfect enlightened conduct, but He still returned to the Saha World and manifested the attainment of enlightenment. To transform sentient beings, He came to give teachings.

When we talk about samsara, we saw that as Sun-Moon-Lamp Radiant Buddha was about to enter Parinirvana, He comforted sentient beings out of compassion. Before He left, He even bestowed the prediction of Buddhahood upon Virtue Treasury Bodhisattva, who would later come to transform the world. Crossing into extinction is about eliminating the “delusions of views and thinking,” the afflictions of the mind. But we need to form great aspirations and make great vows.

After we have eliminated afflictions, we must still go among people to train ourselves, to learn sentient beings’ habitual tendencies. Only by knowing the habitual tendencies and capacities of sentient beings are we able to teach according to their capabilities. So, to return to the Saha World to transform sentient beings, we must go among people to understand them and their various kinds of ignorance and dust-like afflictions. Then we may teach according to capabilities.

Fellow Bodhisattvas, the mind is truly very subtle. We worry most about [dying]. Birth, aging, illness and death come with this physical body. With fragmentary samsara comes great suffering. Can we return to this world in our next life? We do not know. What form will we take on in our next lifetime? This fragmentary samsara is full of suffering.

But transformational samsara exists in the mind, based on our vows. If Small Vehicle practitioners vow to keep moving forward and to practice, and if they can form great aspirations and make great vows lifetime after lifetime, they will naturally return to the Saha World because this is their resolve.

So, as we learn the Buddha’s teachings, we must truly take good care of our minds. We must go through this transformation. This is something we must clearly understand. There are two types of samsara, fragmentary samsara and transformational samsara. We cannot allow our minds to give rise to thoughts because an ignorant thought creates the Three Subtleties. So, we must very carefully watch out for changes in the workings of our minds. So, everyone, please always be mindful.

Episode 173 – Eliminate Deluded Thinking

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>> So, he “completely understood the ultimate truth that is without Leaks.”

>>So, we must “painstakingly and diligently cultivate all virtues.”

>> So, we must accumulate virtues by internally cultivation and externally practice.

>> After He attains Buddhahood, “his epithet will be Pure Body and he will also transform countless beings.”

>> First, He warned sentient beings about being lax. Then, He entered Parinirvana. To comfort sentient beings in their grief, He predicted who would be future Buddhas.

>> “That night the Buddha crossed into extinction, as when wood is consumed and the flame dies….”

>> [This is the extinction] of views, thinking and dust-like delusions, which are the three kinds of ignorant and afflicted delusions. Crossing is crossing the two kinds of samsara, fragmentary and transformational.

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The most important aspect of spiritual practice is to return to our intrinsic nature. Intrinsic nature [is] the ultimate truth, the path to the infinite. Through Dharma-doors, we can learn to understand our intrinsic nature. To experience the infinite Dharma-doors, we must have wisdom. To have wisdom is to be without Leaks. Flawless is [a way to describe] wisdom.

As I said previously, Sun-Moon-Lamp Radiant Buddha was about to enter Parinirvana, and everyone was worried. So, He declared that Virtue Treasury Bodhisattva would soon become a Buddha and lead practitioners in their spiritual cultivation. Virtue Treasury Bodhisattva had already attained the ultimate truth, that is to say, he had already clearly understood Flawless Dharma. 

So, he “completely understood the ultimate truth that is without Leaks.”

Accomplishing this requires a long period of spiritual practice.

I often say that practice takes patience and concentration. We need patience and concentration because, from Beginningless Time, one ignorant thought created the Three Subtleties. The Three Subtleties are very subtle thoughts. One ignorant thought arises and creates greed, anger and delusion. Thus, we become trapped in the Six Realms. Now the karmic conditions are ripe for us to listen to the Buddha-Dharma and begin our spiritual practice. The Buddha said [attaining Buddhahood] took Him three great asankyakalpas of spiritual practice; that is a very long time. If it took Him that long, it will take even longer for us ordinary beings. So, we must know that we need patience and endurance.

Take a piece of clean cloth for example. If we carelessly spill ink on it and [stain it], washing it clean will take a lot of work. Staining it happens quickly, but restoring its purity really takes time. So, to attain a state in which the “mind has understood it completely” and comprehended the ultimate truth without Leaks, we must “painstakingly and diligently cultivate all virtues.” We must be diligent and not afraid of hardship. We have to make an effort to diligently cultivate various virtues.

“With virtue comes attainment.” We must let the Dharma enter our hearts. Virtue comes from attaining the true essence of the Dharma. So, it is the result of diligent practice. We must “painstakingly and diligently cultivate all virtues.” We must continuously engage in spiritual practice every day, every hour, every minute, every second. We cannot let even a bit [of wisdom] leak away. Therefore, we have to practice continuously, be diligent, vigilant and meticulous, every minute and second, continuously. In summary, we must take good care of our minds.

So, we must accumulate virtues by internally cultivation and externally practice.

You may recall that I often say that the Jing Si Dharma-lineage is a path of diligent practice. We internally cultivate sincerity, uprightness, faith and steadfastness. We must be scrupulous in our thinking and take good care of our minds. We must be diligent in our practice. Our interaction with others is spiritual practice. Doing anything is spiritual practice. Zen Buddhism says, “carrying firewood or water is also meditation.” Meditation is Samadhi. We must have right Samadhi, right understanding, right views etc.

So, in our daily living, we must internally cultivate [virtues] through daily behavior. Our conduct must reflect sincerity, uprightness, faith and steadfastness. We must cultivate [these virtues] in our hearts. For external practice, the Tzu Chi School of Buddhism is a way for bodhisattvas in the world. We must go among people and practice the Four Infinite Minds of loving-kindness, compassion, joy and equanimity. They are externally practiced. Virtue can be achieved through internal and external practice.

Aside from attaining virtue through these practices, we must also practice the Three Flawless Studies, precepts, Samadhi and wisdom. What are precepts, Samadhi and wisdom? They represent a return to the teachings of the ultimate truth, which is without Leaks. To attain ultimate truth, we must realize and experience it through wisdom. Our wisdom comes from precepts and Samadhi, so we can attain the worldly and world-transcending ultimate truth. These are the Three Flawless Studies.

Besides precepts, Samadhi and wisdom, we need [to practice] the Six Paramitas. You probably all remember that they are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. In our spiritual training ground, we must constantly and diligently practice precepts, Samadhi and wisdom. The Tzu Chi School of Buddhism is a way for Bodhisattvas in the world. We go among people to practice the Six Paramitas. Loving-kindness, compassion, joy and equanimity are tied to these Six Paramitas. We must be mindful of this.

As I said previously, Sun-Moon-Lamp Radiant Buddha predicted that Virtue Treasury Bodhisattva will become a Buddha.

After He attains Buddhahood, “his epithet will be Pure Body and he will also transform countless beings.”

The epithet of Virtue Treasury Bodhisattva as a Buddha in the future is Pure Body. This Bodhisattva created many karmic affinities with sentient beings, so he could transform countless sentient beings. This also shows all Buddhas share the same path. Every one of Them is very compassionate. Before entering Parinirvana, this Buddha comforted everyone. He told them that they cannot become lax since He was about to enter Parinirvana; they must quickly awaken their minds.

First, He warned sentient beings about being lax. Then, He entered Parinirvana. To comfort sentient beings in their grief, He predicted who would be future Buddhas.

This passage exhorts everyone to be diligent. At the same time, this comforts everyone. After a Buddha enters Parinirvana, a successor will come to this world to transform people. [Sun-Moon-Lamp Radiant Buddha] already bestowed a prediction on. Virtue Treasury Bodhisattva to attain Buddhahood and become Pure Body Buddha. This is how a Buddha comforts His disciples. He also exhorted them all to be diligent because. He would soon enter Parinirvana. However, no one should worry because there will still be a Buddha in the world. This is the Buddha’s compassion.

“That night the Buddha crossed into extinction, as when wood is consumed and the flame dies….”

“That night” means that in a very short time, the Buddha would cross into extinction, So, this is “like when wood is consumed and the flame dies.” When firewood is kindled and burned to the end, it becomes ash. The flame also dies.

During this period of teachings, He had spent a long time engaging in spiritual practice to attain Buddhahood, then He taught sentient beings in this world. He even passed the Dharma on to Wondrous Light, so he could transmit it to others. The eight princes had already become monastics and those He needed to teach were taught, so Sun-Moon-Lamp Radiant Buddha would enter Parinirvana soon. Then He would be cremated. This is like “like when wood is consumed.” After the kindling is burnt, the flame dies. This is crossing into extinction.

[This is the extinction] of views, thinking and dust-like delusions, which are the three kinds of ignorant and afflicted delusions. Crossing is crossing the two kinds of samsara, fragmentary and transformational. 

Sentient beings have much ignorance, afflictions. If we cannot completely eliminate afflictions, how can we attain wisdom? As I have said before, [one time,] as Ananda was with the Buddha, the Buddha told him, “Pick up some sand with your fingernail. Is there more sand under your fingernail or on the land?” Of course, Ananda did not have to think about this. “Venerable Buddha, this is very simple. How can the sand under my fingernail compare to the sand on the land?”

The Buddha said, “Ananda! Compared to principles of ultimate truth, the teachings you have heard are like the sand under your fingernails. That is all you have heard. The Dharma of ultimate truth is as plentiful as the sand on the land.”

Conversely, we can say of our practice, “Yes, I have changed! I understand now!” But we understand a lot less than Ananda did. How much have we changed? Our afflictions are still as numerous as the sand on the land. What we have changed is as little as the sand underneath our fingernails.

We talk about the 62 and the 96 Views, but there are more numerous and fine afflictions. So, we have to eradicate them. We know the causation of our suffering and how we accumulate such karmic conditions. What can we do? We must eliminate them. What must we eliminate? All afflictions. What [causes] our afflictions? Our views.

I spent five years on the Water Repentance to continually explain these afflictions. But can the afflictions [explained] in the Water Repentance compare to our dust-like afflictions? No, they are incomparable. So, I have spent many years speaking about human afflictions. How often do thoughts stir in our minds? Very often! So, we must eliminate these views.

Our views and thinking have deviated too much. To engage in spiritual practice is to cultivate our thinking and thoughts so we can quickly return to our intrinsic nature. We have many thoughts that we need to eradicate, much “deluded thinking, perceiving and recollecting.” In the Sutra of Infinite Meanings, we often read about “deluded thinking, perceiving and recollecting.” So, we must make an effort to continuously eliminate deluded thinking and perceiving.

Aside from delusions in views and thinking, there are dust-like delusions, so many that they cannot be counted. These are all delusions; having delusions means we lack clarity. There are a lot of things we are not clear about. So, we must clearly understand our views.

We must eliminate delusional thinking, perceiving and recollecting. Delusions of views, thinking and dust-like delusions are three kinds of delusions of ignorance. Delusion means a lack of understanding. Crossing is crossing the two kinds of samsara, fragmentary and transformational.

We unenlightened beings and Small Vehicle saints have not transcended fragmentary samsara, cyclic existence in fragments. We are currently living in this lifetime. There has been a past and will be a future lifetime. Each of those lifetimes is a fragment of samsara. Right now we experience a fragment of samsara. In the future, there will be another fragment. We do not know how many we have experienced; this is all beyond our control.

There is also transformational samsara, which refers to our spiritual transformation, its arising, abiding, changing and ceasing. Before Small or Great Vehicle practitioners awaken, they experience fragmentary samsara. So, we must transform ourselves. “If we do not transform ourselves in this life, when are we going to do it?”

Fellow Bodhisattvas, we should be mindful. We must seize this time to eliminate delusions of views and thinking. We should transform ourselves and others. So, we must always be mindful.

Episode 172 – Listen to Teachings to Transcend the Ordinary

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>> “Our intrinsic nature is pure and radiant. Dharma-nature is everywhere. All past, present Buddhas share the same path and freely carry out their original intent.”

>> “The saintly Lord, the King of Dharma, then comforted countless beings ‘After My passage into Parinirvana, none of you should worry or fear.”

>> “Virtue Treasury Bodhisattva completely understood the ultimate truth that is without Leaks; He will be the next Buddha.” His name will be Pure Body and “He will transform countless beings.”

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In our spiritual practice, we must thoroughly understand that.

“Our intrinsic nature is pure and radiant. Dharma-nature is everywhere. All past, present Buddhas share the same path and freely carry out their original intent.”

We need to understand what practices to follow. What is most important is that we want to return to our intrinsic nature. Our intrinsic nature is pure and radiant. For a very long time, since Beginningless Time, we have always had this pure and radiant nature and were naturally one with the world. Thus, Dharma-nature is everywhere in this world. All Buddhas, past and present, share one path. [This applies to] Buddhas in the past, the present Buddha, Sakyamuni and the countless, infinite Buddhas yet to come. Their intrinsic Dharma-nature is [pure].

It seems that every day, I tell all of you, “The natures of Buddhas and sentient beings are equal.” Thus, as Buddhas appear in the world, They all do so for the same reason. All Buddhas share the same path. They appear in the world to expound the Dharma and to help beings realize and understand true principles. Their one great cause for coming to the world is to freely carry out their original intent.

We have also discussed how. Sakyamuni Buddha taught for over 40 years, carefully guiding beings by using many skillful means to help them attain realizations. Yet sentient beings have dull capabilities, so the Buddha had to spend a very long time teaching according to their capacities. Thus, 42 years passed. The Buddha had to follow the laws of nature, so as He would soon enter Parinirvana, He had to set aside skillful means and reveal the True Dharma. Thus, He freely carried out His original intent.

I also mentioned to everyone that the Buddha radiated light and manifested auspicious signs at the Lotus Dharma-assembly. Maitreya and Manjusri had a discussion and brought up Sun-Moon-Lamp Radiant Buddha. There were 20,000 Buddhas in the past who had the same name, “Sun-Moon-Lamp Radiant Buddha.” They each expounded the Dharma, and in the end, gave a great teaching called Infinite Meanings and expounded the Lotus Sutra. The 20,000 Buddhas of the past also did this, so all Buddhas share the same path.

The last Sun-Moon-Lamp Radiant Buddha had eight sons. Together the eight sons could have ruled the world. But having seen their father, the king, leave home and attain perfect enlightenment, the eight princes felt that no matter how much power they had in this world and how much pleasure they could enjoy, that would still be inferior to penetrating the principles of life and understanding the absolute truth of the universe. So, they also ceded the throne and became monastics.

In the time of Sun-Moon-Lamp Radiant Buddha, there was a Bodhisattva named Wondrous Light. Sun-Moon-Lamp Radiant Buddha’s eight sons took Wondrous Light Bodhisattva as their teacher, and he guided them to deeply understand the Great Vehicle teachings. I have spent some time explaining this already.

When Sun-Moon-Lamp Radiant Buddha emerged from Samadhi, He declared to everyone, “You must all make an effort. It is rare to encounter the Buddha-Dharma and to realize true principles. Yet, you must all really understand that the Dharma and the truth have always been in your minds. If you are able to grasp this one truth and understand all principles, your intrinsic nature is pure and radiant. You should know that the Buddha is about to enter Parinirvana. Since the opportunity to encounter a Buddha and listen to His teachings is rare, you must make an effort to seize it.” After saying this to everyone, He prepared to enter Parinirvana.

When everyone heard that He would enter Parinirvana, they were all worried. Therefore,

“The saintly Lord, the King of Dharma, then comforted countless beings ‘After My passage into Parinirvana, none of you should worry or fear.'”

“The saintly Lord, the King of Dharma.” What does “Saintly Lord” mean? Among the saints, the Buddha was supreme. He was the leader of all saints. Among the saints, [there were saints of] the Small, Middle and Great Vehicles. Saints of the Small Vehicle are Hearers. They had attained some realizations, but these were not yet complete. Those of the Middle Vehicle are Solitary Realizers. Those of the Great Vehicle aspire to practice the Bodhisattva-path. They were all called saints, but their realizations were still not complete. So, the Buddha was highest among the saints, thus, He was the saintly Lord.

If each of us aspires to spiritual practice, we are heading in the direction of becoming sages and saints. Sages are virtuous and capable, and are good-hearted. Saints have transcended the state of unenlightened beings to enter the auspicious state of saints. This is the goal of spiritual practitioners. Thus, followers of the Buddha began as. Solitary Realizers of the Small Vehicle and then aspired to also benefit others and go among people to walk the Bodhisattva-path that leads to Buddhahood, the truly perfect state. So, He is called the saintly Lord.

The saintly Lord refers to the highest among the saints. He had already attained enlightenment. He enlightened Himself, others and had perfect enlightened conduct. Thus He was free and at ease, and had no fear. Thus He was called a saint.

When this Buddha was about to enter Parinirvana, He felt very free and at ease. This was the law of nature, so He felt a sense of ease. But when He saw how worried everyone was, He comforted them by saying, “Everyone, there is no need to worry. When I enter Parinirvana, you must not fear.” There is no need for worry because afterwards, a Bodhisattva will soon attain Buddhahood.

“Virtue Treasury Bodhisattva completely understood the ultimate truth that is without Leaks; He will be the next Buddha.” His name will be Pure Body and “He will transform countless beings.”

When a Buddha is about to enter Parinirvana, He has to bestow predictions on future Buddhas, who will be there to pass on [the teachings]. Thus, the Buddha-Dharma will always exist in this world. This Bodhisattva was Virtue Treasury and had fully understood the ultimate truth, which is without Leaks. “Without Leaks” means that principles of the ultimate truth of all things, the basic underlying principles, are undefiled and pure. As the Buddha has told us, everyone intrinsically has Buddha-nature. Buddha-nature is intrinsically pure. The true principles of all things in the universe are likewise pure. All things in the world contain [principles]. These are known as the laws of nature.

Just as our minds are pure, all things in our external conditions are pure. But we unenlightened beings are lost. We have been defiled by many external defilements. We have let various Dharma leak out. We have lost the pure Dharma, so we must return and learn it anew.

We all intrinsically have Buddha-Dharma and wisdom equal to the Buddha’s. Why did the Buddha teach for so long? He wanted to match our capabilities and give us teachings we can understand based on. His observation of our knowledge. Indeed, our wisdom is equal to the Buddha’s. But our “wisdom” has disappeared or has become “knowledge,” so we need to develop wisdom again. When it comes to humans, there are different levels of knowledge.

So, when talking about “without Leaks,” we are referring to the teachings that are pure and free of afflictions. This means our intrinsic nature is not defiled by external afflictions such as greed, anger, ignorance, arrogance or doubt. This is called “without Leaks.” [In this state,] we still have ample wisdom-life; none of it has leaked out. This comes from the Dharma that is pure, undefiled and free of afflictions. This is how saints of the Three Vehicles awaken themselves, others and attain perfect awakened conduct, apply compassion and go among sentient beings to transform them. These are minds completely free of defilements. This leads to perfect awakened conduct. These are the saints of the Great Vehicle.

The saints of Three Vehicles must begin their practice by cultivating precepts, Samadhi and wisdom. We must uphold precepts to guard against wrongs and stop evils. “Guard against wrongs” means we must clearly recognize wrongdoings and avoid committing them. If we do something we should not do, we are breaking a precept. When we break precepts, we create karma. We practice because we do not want to create karma so our first step must be to uphold “precepts.” If evil things happen around us, we must stop them right away. So, guarding against wrongs and stopping evil is [upholding] “precepts.”

We clearly understand the principles. “In these times, we must clearly discern right from wrong.” Spiritual practice is a great matter, and we must clearly discern right from wrong.

After we practice precepts, we must be in Samadhi. Knowing the direction of life, we must follow this course and make sure it is correct. If we firmly believe the direction is correct, our minds will settle down and will not be influenced by our surroundings.

Some people want to engage in spiritual practice, yet when external phenomena tempt them or distressing things happen, their minds waver. That is a mind without Samadhi. Spiritual practice requires Samadhi. The karma we created in the past will inevitably and constantly appear [as difficulties] our present surroundings. We must stabilize and settle our minds, so no matter what temptations manifest, we will not be lured away. Or, if we encounter challenging conditions, we must seize them [as opportunities to practice].

Our surroundings in the present are created by our actions in the past. Because of certain causes in the past, these are the effects on the present. What I am doing now will be the causes for the future. If our minds are in Samadhi, the principles will be very clear. This is known as wisdom. People with wisdom can clearly discern right from wrong and understand principles. With a mind in Samadhi, the principles will appear. This is known as precepts, Samadhi and wisdom.

They come from listening to, thinking about, and practicing the Buddha’s principles. We must listen mindfully, and then contemplate what is the correct course. Then we must diligently [pursue it]. If we can do so, we hold precepts, Samadhi, wisdom in our minds. Then we are without Leaks and are flawless. Having abundant wisdom that does not leak away comes from practicing “world-transcending flawless Dharma.” We should know that learning the Dharma means learning to “transcend the world and have no Leaks.”

As I said before, the Buddha comforted everyone, “After I enter Parinirvana, Virtue Treasury Bodhisattva will still be here. In the future, he will become a Buddha; he will accomplish that with flawless wisdom.” Thus, the ultimate truth in this world is something he was replete with and understood. His mind comprehended everything and all principles completely. Thus, “he will be the next Buddha.” He will soon attain Buddhahood. However, that will not happen for some time, so he will attain Buddhahood in the future. His name will be Pure Body and. He “will also transform countless beings.”

Here, the Buddha wanted to tell everyone about the law of nature. Even one who has attained Buddhahood must still enter Parinirvana. But after that Buddha entered Parinirvana, other Buddhas will manifest in the world. This happens so that the principles will not fade away in this world. So, when a Buddha enters Parinirvana, He will bestow predictions that another Buddha will come to teach in this world. Thus, when Sun-Moon-Lamp Radiant Buddha told everyone He would enter Parinirvana, He also told everyone that afterwards, Virtue Treasury Bodhisattva would be a Buddha and also teach the ultimate truth of the world and the flawless, undefiled and pure principles.

This section of the sutra describes how Sun-Moon-Lamp Radiant Buddha spoke to everyone in His Dharma-assembly and foreshadowed the fact that after. Sakyamuni Buddha expounds the Lotus Sutra, He would prepare to enter Parinirvana as well. This is a hint, a warning, that we must all be reverent, diligent and hardworking. Fellow Bodhisattvas, this is the law of nature. So, we must always be mindful.

Episode 171 – Exercise Compassion to Attain Perfect Fruition

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>> So, with self-awakening, we have “the awakened nature [that] is true and permanent and can eliminate delusions and illusions.”

>> “To awaken others,” we “exercise unconditional loving-kindness to transform sentient beings.”

>> Perfect awakening: After kalpas of spiritual practice, one’s causes and fruits are perfected and one is called a Buddha, an awakened one.

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When I walked out early this morning, I looked up into the sky. Though I heard raindrops, the sky was completely clear, and my surroundings were so very tranquil. I could not help but feel a sense of gratitude, boundless gratitude. I am grateful for this place I live in and for the cycle of the four seasons that bring this sense of balance to my environment.

The Buddha is the Great Enlightened One of the Universe. He realized the true and permanent nature of the universe, the everlasting true principles of all things. Our intrinsic nature is also non-arising and non-ceasing, but we go through cyclic existence without end. So, [our intrinsic] nature is everlasting, but what makes it complicated is that our minds continue to fluctuate as we continuously go through cyclic existence. Thus, we have “delusions of views and thinking.” How many views do we sentient beings have? [There are] 62 views, and so on. In the Water Repentance, I explained, at great length, that sentient beings’ views arise because one ignorant thought created the Three Subtleties. Therefore, we have countless views. Each of us has so many different views, so think about how complicated the world is with so many people [and all their views].

So, “views” refer to ignorance. It is coupled with “thinking,” which refers to the stirring of thoughts and the arising of emotions in response to conditions. Take a look at how good and bad karmic connections bring people together. Our “thinking” comes from seeing and then reflecting on something. How many delusions do we have? There are myriad dust-like delusions. “Delusions” are things that we do not understand. Our afflictions and ignorance number as many as the grains of dust and sand on earth.

In our life, “delusions of views and thinking” form in our minds, so thoughts begin to stir, and then we commit transgressions and create karma. This karma has already been created. The collective karma created by sentient beings causes imbalance in the weather and in the four elements. This leads to formation, existence, decay and disappearance. The collective karma in the minds of human beings has caused so many complications and disasters. But [if we can] return to our intrinsic nature, won’t [our minds] be very pure and true, and in an everlasting, non-ceasing, non-arising and unchanging state?

In summary, one ignorant thought can create so much karma. The Buddha has maintained the true and permanent nature of His mind and steered the ship of compassion back to this world, lifetime after lifetime, solely to “open and reveal” [teachings] to sentient beings [to help them] return to their original, intrinsic nature.

But, each time He returns, there must be a great cause. So, over 2000 years ago, as Prince Siddhartha of Kapilavstu, He came to this world for the one great cause of manifesting the attainment of enlightenment and expounding the Dharma for sentient beings. For people of that era, His teachings broke down the divisions between the four castes. He was also able to give up wealth and luxury and the power to rule [a kingdom]. Thus, He came to lead us with this physical manifestation so we would know that we should not cling to [anything] at any given time.

For Him, He was able to let go and turn His mind around, thus He became a monastic and engaged in spiritual practice. This was His self-enlightenment. He went through five years of traveling, as well as six years of ascetic practices. The process was very arduous, and He eventually attained enlightenment. This was also a “manifested appearance,” so we know that spiritual practice is not that easy. Although we also start with our minds, we must still experience [worldly and transcendent] ways of living, the changing of nature and deep sufferings in life and so on. We must go through all this to attain enlightenment in calm contemplation.

Actually, He is intrinsically enlightened, but He manifested the Eight Aspects [of His life] to help us understand and lead us through these steps.

So, with self-awakening, we have “the awakened nature [that] is true and permanent and can eliminate delusions and illusions.”

Although these words are simple, they are truly explaining that. His intrinsic nature is true and permanent and the principles behind it are very profound. For an awakened one, by understanding one principle, one realizes all principles. So, can we awaken ourselves? After we awaken, we must eliminate “delusions of views and thinking, Delusions of views and thinking” refers to all that is unreal and false. When we can eliminate this delusional thinking, we can naturally return to our intrinsic nature.

Not only must we awaken ourselves, we must also awaken others.

“To awaken others,” we “exercise unconditional loving-kindness to transform sentient beings.”

The Buddha came to this world with the goal of transforming sentient beings, so He exercised loving-kindness and inspired compassion. He had unconditional loving-kindness and great universal compassion. He could not bear to see sentient beings confused and continuously creating karma in this world.

So, when the Buddha saw the suffering of multitudes of sentient beings, He came back to “exercise” [compassion]. Since Beginningless Time, we have always had this intrinsic nature, but we are deluded, so we do not know about it. So, the Buddha exercised [this truth] by turning the [Dharma-]wheel. The Buddha continuously comes back to this world to exercise the Four Infinite Minds, great loving-kindness, great compassion, great joy and great equanimity. This is called “awakening others,” which means transforming sentient beings.

Sentient beings do not just refer to humans but all living beings. Humans have power over all sentient beings. We can allow them to be carefree and at ease in this world. According to their karmic retributions, these different beings are born into different forms. Whether or not they can be carefree and at ease depends on humans. If we humans can cultivate a sense of universal compassion, we will naturally respect living beings and will not kill them.

So, when He comes to transform sentient beings, the Buddha has to inspire everyone’s compassion. He also serves as their role model by exercising unconditional loving-kindness to transform sentient beings and manifest universal compassion. He could not bear the suffering of others, so He had to attain perfect awakening. If we can awaken our self and others, naturally we can attain perfect awakened conduct.

Perfect awakening: After kalpas of spiritual practice, one’s causes and fruits are perfected and one is called a Buddha, an awakened one.

To attain perfect awakened conduct, we must engage in spiritual practice over many kalpas. We ordinary people do not become awakened with just one lifetime of practice. The karmic conditions we accumulated in past lifetimes are the reason we can practice in this one. Now, we may hear and immediately understand the Buddha’s teachings because in the past we have also listened to and understood them. Thus, our intrinsic nature has been slowly approaching a state of realization and awakening.

So, the Buddha said that attaining Buddhahood took Him a long time, three great asankyakalpas. So, this happened “after kalpas” of spiritual cultivation. What practices did He cultivate over that time? He widely created affinities with sentient beings. After kalpas of spiritual practice, their causes and effects were perfected. When karmic conditions have matured, He manifested attainment of Buddhahood, enlightened Himself, others and had perfect enlightened conduct, and was thus called a Buddha, an Enlightened One, who has realized the true principles of all things in the universe. So, spiritual practice brings perfect enlightenment.

He gave teachings in this world for 49 years. At the beginning, He patiently guided everyone; all the methods He taught were based on people’s capabilities so as to slowly guide them toward transformation. However, time waits for no one, and the time for the Buddha to enter Parinirvana gradually approached. So, He “set aside the skillful for the direct” and freely carried out His original intent and proclaimed true teachings.

Thus, in the Lotus Sutra, He began to tell everyone what He has always wanted to say. He “opened and revealed” [teachings], hoping sentient beings could “realize and enter” them. He solely wanted to help people awaken themselves and others so that they could have perfect awakened conduct. This is why the Buddha comes to this world. So, at the Lotus Dharma-assembly, He entered Samadhi and radiated light.

Before the Buddha expounded the Lotus Sutra, He taught “the unspoken Lotus Sutra,” gave the Sutra of Infinite Meanings and entered the Samadhi of Infinite Meanings. Thus, He radiated light from the tuft of white hair between His brows. Look at how it illuminated such a vast space. This revealed the true principles of the universe. However, many were unable to understand this so they looked to each other to ask what teachings the Buddha would give this time.

He had been in Samadhi for a long time and revealed unusual appearances such as radiating light and other signs. Why hadn’t He emerged from Samadhi? What teaching was He going to give? They all looked to each other. Maitreya understood how everyone felt at that moment, so he started to look for Manjusri. He knew that Manjusri Bodhisattva was foremost in wisdom among Bodhisattvas. In particular, he had been the teacher of seven ancient Buddhas․ Among the disciples he taught and guided, seven of them had attained Buddhahood. Therefore, he could understand why the Buddha radiated light, manifested auspicious appearances. Only if he gave the explanation would people believe and accept it.

This is what Maitreya Bodhisattva [knew]. He would soon become one of the Buddhas in the Saha World, but here, the word “soon” means a long time. But [Maitreya] had karmic affinities with the beings of this world. The Buddha-Dharma exists in this world, so as the Buddha was radiating light and manifesting appearances, how could [Maitreya] help people understand the principles behind [these signs]? Therefore, he looked to Manjusri to give answers.

So, Manjsuri exercised his wisdom to explain why Sakyamuni Buddha manifested [these signs] by mentioning Sun-Moon-Lamp Buddha from countless kalpas in the past and. Manjusri Bodhisattva explained this process, and the sutra passage was very long. Since the course of attaining Buddhahood covers a lengthy period of time, it also requires great causes and conditions, which take a long time [to develop]. This shows that time is everlasting.

We often say that time is impermanent, but actually time can be everlasting. Sun-Moon-Lamp-Radiant Buddha existed numerous, countless kalpas in the past. And there were countless kalpas before that. Think about it, isn’t this kind of time everlasting? That is why I often tell everyone that when we hold on to a moment of inspiration, that moment can last forever.

Our awakened nature is inherently everlasting. It is a permanent, true and everlasting principle. In time, relationships and space, wherever we are in the universe, the truth is everlasting, real and permanent. So, we need to thoroughly understand that time passes very quickly. When I speak of everlasting, I hope we will all look within ourselves and hold on to our [aspirations], so they will last for countless kalpas. This very profound and broad principle was taught at the Vulture Peak assembly. Everyone, please always be mindful. 

Episode 170 – Compassionately Turning the Dharma-wheel

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>> “Again we all prostrate together and take refuge in the Dharma-wheel that turns at the right time.”

>> So, to take refuge means to respectfully turn to and rely on [something].

>> “All Dharma is ever-abiding. Therefore, I take refuge with it all.”

>> “All the disciples of the World-Honored One heard of the Buddha entering into Parinirvana. Each harbored grief; why must the Buddha enter extinction so soon?”

>> The Buddha entering Parinirvana was also a warning for everyone to awaken. They cannot rely on the Buddha to stay long and thus forever remain lax.

>> Grief: This is not grief for worldly matters. The Buddha is the light of the world. Once He enters Parinirvana, it will be like night, without the sun; like the darkness, without a lamp. Sentient beings are losing their guide, so they feel grief.

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The Buddha-Dharma is always in the world. In every moment, minute and second, it is in our minds. As the wheels of our minds turn, the Dharma-wheel turns.

Who can turn the wheels of our minds? Only we can. We must learn to take pleasure in and pursue the Buddha’s teachings, as well as constantly bathe ourselves in Dharma-water. If we cleanse our minds of afflictions and filth such as greed, anger and ignorance, then naturally we will have pure minds. When we seek Buddha-Dharma with a pure mind, the Dharma is subtle, wondrous and inconceivable. So, everyone, please always remember that if we want the Dharma-wheel to turn, we must first turn the wheel in our minds. Only then will the Dharma-wheel turn.

Next we will talk about,

“Again we all prostrate together and take refuge in the Dharma-wheel that turns at the right time.”

“At this moment, you and I, again, we all, together,” take refuge and prostrate with great reverence. “Prostrating” is the most reverent way to pay our respect. We can express the reverence from our hearts through respectful and courteous actions. This is called “prostrating.” We “prostrate and take refuge.” With great willingness and joy, we respectfully prostrate to the Buddha as we reverently ask to take refuge with Him.

Taking refuge means turning the Dharma-wheel. We must start to transform our minds from the ignorant mind of ordinary beings to a pure and undefiled mind of the sages.

So, to take refuge means to respectfully turn to and rely on [something].

A passage in the Srimala Sutra states,

“All Dharma is ever-abiding. Therefore, I take refuge with it all.”

As deluded ordinary beings, where did we come from, where do we go? Do we know where to go? If there is a guide who shines a bright lamp to point out a path for us, we should rely on this guide. This is what we are relying on. When we believe and affirm that this is the path we want to take, then we will say, “All Dharma is ever-abiding.” So, what we are taking refuge with is the Buddha’s pure Tathagata-nature, the ever-abiding true principles of all things.

The Dharma is ever-abiding and. Dharma-nature is equal. We all take refuge in the same Buddha-nature. I often emphasize that all sentient beings have the same Dharma-nature. However, during the Buddha’s lifetime, the four castes were very clearly divided. In order to break down this unjust system, the Buddha left home. After He attained enlightenment, He began to teach that all sentient beings have the same intrinsic Buddha-nature. The Buddha was very certain of this true principle. As He traveled around to teach sentient beings,

He came to the kingdom of Sravasti, where the four-caste system was also prevalent. In the city, [He encountered] an untouchable. Among the four castes, the untouchables were the lowest. This untouchable was called Sunita. Sunita cleaned human waste within the city. When the Buddha saw him, He felt that he could accept His Dharma and that the karmic conditions for him to take refuge were present. So, the Buddha intentionally came to this city.

As He was approaching the city from afar, Sunita saw Him, and felt a deep sense of respect. When he saw the Buddha’s dignified appearance, he felt very low and abject in comparison and quickly tried to get out of the way. Unexpectedly, after the Buddha went into the city, He took another route so He emerged from an alley in front of Sunita. At that moment, Sunita felt very anxious. He was holding a bucket of human waste, and when he ran into a wall, it shattered and human waste splashed all over him.

In that moment, Sunita was very flustered and as he looked up at the Buddha. The Buddha then asked, “Do you want to become a monastic?” Sunita responded by saying, “Venerable Buddha! You are a Ksatriya, a member of a noble caste. I am an untouchable. How am I qualified to be your disciple? like everyone else?”

The Buddha said, “Everyone intrinsically has Buddha-nature regardless of wealth, status or gender. Anyone who willingly aspires to learn life’s true principles is qualified to become a monastic and take refuge as my disciple.”

As this was happening, Sunita was dubious. Was this possible? So, the Buddha told Ananda, “Come, Ananda, take Sunita to the river for a bath. Then bring him back to the abode.”

Then the Buddha returned to the abode. Sunita arrived with a clean body and came in front of the Buddha to bow and prostrate before Him. Then the Buddha gave him teachings. As [he listened], Sunita suddenly had a great realization and attained the fourth fruit of Arhatship. Once the wheel of his mind turned, he quickly accepted all of the Buddha’s teachings and understood all principles.

However, people in the city of Sravasti began to complain indignantly and asked why the Buddha transformed this lowly slave, an untouchable, into a monastic. They really could not understand this.

The king saw that his people were displeased with the Buddha’s Sangha, so he personally visited the Buddha. By the door of the abode, he saw a monk sitting on a rock, looking very dignified and seemingly surrounded by heavenly beings. When the king walked past and saw this monk who seemed so refined and dignified, he approached him respectfully and said, “I would like to see the Buddha. Venerable one, can you please announce my arrival?”

After the monk had seen the king approach and ask to see the Buddha, he turned around and seemed to disappear into the rock he sat on. Actually, he had gone to appear in front of the Buddha. He respectfully reported to the Buddha, “The king has asked to see You.” The Buddha said, “Very well. Whatever means you used to come here, use the same means to go back and invite the king to come in.”

The monk understood what He meant. So, he appeared suddenly again on the rock, still looking very dignified, and said to the king, “The Buddha invites you to come in and see Him.”

The king was very shocked. After he went inside to see the Buddha and respectfully pay his respects, his first question was, “Venerable Buddha, how can that venerable one I just saw be so magnificent and have such great spiritual powers? I feel so much respect for him.” The Buddha smiled and responded, “Your Majesty, this monastic is the person you have come to ask me about. His name is Sunita.”

The king said, “Sunita was originally an untouchable. How is it that after he became a monastic…?” The Buddha began to teach the king the Dharma. He explained that the Buddha-nature is the same in everyone and does not differ between castes. The king opened his mind and understood. He recognized that all sentient beings are equal and have Buddha-nature. Therefore, those taking refuge are not divided by castes. This is a story of the Buddha transforming sentient beings during His lifetime.

So, we should know that taking refuge is a very exceptional event. When we take refuge, the Dharma-wheel will naturally begin to turn at this moment. So, taking refuge requires resolve, aspiration and vows. Since we have made aspirations and vows, brought forth this mind, it is like the Dharma-wheel has been set in motion. Since we have made aspirations, we must always keep the wheels in our minds turning along with the Dharma-wheel. This is the only way to make progress. Therefore, we must be mindful.

In the passage of the Lotus Sutra, Sun-Moon-Lamp Radiant Buddha declared to all, “I have taught you the ultimate truth of all things. I will enter Parinirvana tonight at midnight.” Thus, He announced that. His period of transforming [sentient beings] had come to a perfect end. So, He told them that this was the time for Him to enter Parinirvana.

Then He said, “You should wholeheartedly advance with vigor and avoid becoming lax. Everyone must be diligent.” We must transcend this lack of restraint. So, “Buddhas are indeed difficult to meet, encountered but once in millions of kalpas.” This was the previous sutra passage.

Next, we will look at,

“All the disciples of the World-Honored One heard of the Buddha entering into Parinirvana. Each harbored grief; why must the Buddha enter extinction so soon?”

“All the disciples of the World-Honored One” became very worried. They “heard of the Buddha entering Parinirvana. Each harbored grief; why must the Buddha enter extinction so soon?” How could He enter Parinirvana so soon? Everyone grieved and was anguished.

It should be said that the Buddha’s entry into Parinirvana was a warning for all of us. It is warning us that human life is limited, so we must all cherish our time and our causes and conditions for spiritual practice. We cannot rely on the Buddha to remain in this world forever. There will still be a time when He will part with us. He does not remain here forever. So, “They cannot rely on the Buddha to stay long.” Do not count on the Buddha always having time for more teachings. If [we think] that way, we will be lax.

The Buddha entering Parinirvana was also a warning for everyone to awaken. They cannot rely on the Buddha to stay long and thus forever remain lax.

So, everyone harbored grief. The Buddha is the light of the world. If the Buddha entered Parinirvana, wouldn’t everyone be immersed in the darkness of the night? This is what everyone was worried about. In the evening, we need lamps when it gets dark. If the lamps were turned off, how would people know where to go? When “sentient beings lose their guide,” lose sight of the guide with the lamp, where do they go? So, everyone harbored grief.

Grief: This is not grief for worldly matters. The Buddha is the light of the world. Once He enters Parinirvana, it will be like night, without the sun; like the darkness, without a lamp. Sentient beings are losing their guide, so they feel grief.

This was why they asked, “Why must the Buddha enter extinction so soon?” Why did the Buddha enter Parinirvana so early? This was what everyone worried about. They were afraid that if they lose the light, the world would be very dark in the future.

In summary, we need to know that the Buddha in this world is like a kindled lamp. If we have a candle and touch it to the lamp, we can use it to light [other candles,] then the candle in each person’s heart will be lit. So, why would we worry about being in the dark? When principles enter the heart, there will always be light. When the Dharma-wheel turns in our minds, this path will be very clear. How could we take the wrong path?

So, if the lamp in our heart is unlit, we need to quickly light it. If we have not understood the teachings, we must quickly resolve to turn the wheel in our minds so the Dharma can enter our hearts. There is a Buddha in all our hearts, so we need to always be mindful.

Episode 169 – Compassionately Turning the Dharma-wheel

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>> “Such are the manifestations of the Dharma-wheel, pure, boundless and inconceivable!”

>> Dharma-wheel: The Dharma expounded by the Buddha is passed on and spread to teach and transform sentient beings. Like the turning wheels of a car, there is no place it cannot reach.

>> “Transcend the faults of evil actions, transcend the defilements of afflictions.”

>> A pure mind. Our faith [must be] pure. A mind that gives rise to pure faith and is not distracted or afflicted is a pure mind.

>> “You should wholeheartedly advance with vigor and avoid lack of restraint, for Buddhas are indeed difficult to meet, encountered but once in millions of kalpas.”

>> To cultivate good karma, to not give up, to transcend all thoughts of being lax.

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At this moment, are our minds serene? The Sutra of Infinite Meanings tells us we can “freely go in and out of water or fire.” It tells us that after we behold our true nature, our minds will be very free and can go anywhere, at any time. [Wherever we go], we are free and at ease and will be free from external influences, such as people, matters, objects in the physical world. To be understanding and at ease is the greatest goal of our spiritual practice.

Therefore, every day we must remember to maintain an unwavering mindset while seriously dealing with our conditions. This is how Bodhisattvas play effortlessly. We are earnest about the Dharma and are very generous as we deal with things in the world. This is like playing, so our minds will be free of afflictions.

Only when we take the Dharma to heart can we share it with others.

“Such are the manifestations of the Dharma-wheel, pure, boundless and inconceivable!”

This is also a passage from the Sutra of Infinite Meanings.

The Dharma-wheel refers to the Buddha’s teachings. His Dharma is like the wheels on a cart. When the wheels start moving, this cart moves forward. With this same logic, if someone sets the Buddha-Dharma in motion, it will naturally travel through this world. So, we call this “turning.” Once the wheels start spinning, we will keep moving forward. We can keep going straight to a distant place or cover a lot of ground in our surroundings. There is no place we cannot reach. This is comparable to how the Buddha’s Dharma can spread universally to all places. So, just like turning a wheel, our Dharma can be set in motion and can move forward.

Dharma-wheel: The Dharma expounded by the Buddha is passed on and spread to teach and transform sentient beings. Like the turning wheels of a car, there is no place it cannot reach.

“[It] is passed on and spread to teach and transform sentient beings.” I often say we must understand principles. The Buddha’s teachings are found in our daily living. Once we are awakened, we must turn [the wheel] and pass it on by teaching others. So, “It is passed on and spread to teach and transform sentient beings.” This is our mission.

So, such are the manifestations of the Dharma-wheel. The Dharma and the wheel are similar. If the wheel does not turn, the Dharma will not turn. The Dharma will not turn if the wheels of our minds do not turn. If we do not turn the wheels of our minds, just knowing something is ineffective. Aside from you, many others must collectively create good karma to turn around the instability of society. So, we must turn our mindset and spread the Dharma.

Then “its boundless purity will be inconceivable.” After our minds receive the Dharma, if we take the Dharma to heart, our heart will naturally be pure. The scope of the Dharma is so vast that it cannot be measured. I previously said that the Dharma is “extremely profound, truly profound” and inconceivable. So, if we can understand these teachings, naturally, our minds’ boundless purity will be inconceivable.

The purification we speak of is to.

“Transcend the faults of evil actions, transcend the defilements of afflictions.”

Then our minds will have completely eliminated greed, anger, ignorance, arrogance and doubt because we have taken the Dharma to heart and understood all people, matters and objects. We have already transcended unreal and illusory appearances. When we “transcend the faults of evil actions,” we will no longer have these faults. To “transcend the defilements of afflictions” means our minds will not give rise to afflictions. Therefore, we must truly allow the Dharma to enter our minds, so we can eliminate all kinds of afflictions from our external conditions. Therefore, it is very important to have a pure mind.

A pure mind. Our faith [must be] pure. A mind that gives rise to pure faith and is not distracted or afflicted is a pure mind.

So, our faith must also become pure. We must realize that if we deviate even slightly from [Right Faith], we may end up far off course. So, “Our faith [must be] pure,” and we must have faith in the Right Dharma. For a pure mind to eliminate afflictions, we need to rely on our faith.

I often say, “Faith is the source of the path, mother of merits. It nurtures all roots of goodness.” All of our merits and virtues arise from faith. If we have right faith, we can constantly grow in wisdom. [Faith] “nurtures all roots of goodness.” If we have pure faith, right Dharma and right mindfulness will always remain in our minds, so we will not be enticed by external phenomena. “A mind that is not distracted or afflicted is called a pure mind.” Our faith must be very pure, and we must not have afflictions.

There is a classic story from a Buddhist sutra. There was a kulapati (clan chief) who had faith in the Three Treasures and had utmost respect for them. Every time he visited a monastery, he most enjoyed prostrating respectfully to and looking up at the image of Manjusri Bodhisattva. The golden image of Manjusri Bodhisattva was luxuriously adorned with seven treasures and held the sword of wisdom to sever afflictions. What a majestic presence!

So, every time he visited the monastery, he particularly admired Manjusri Bodhisattva’s [sacred] image. So, after some time, he had a wish. “Manjusri Bodhisattva, I admire your wisdom and your image. I know if I had wisdom like yours, I could delve into the Buddha-Dharma, which is as boundless as great oceans. I keep hoping that you, Manjusri Bodhisattva, will manifest a physical form, so I can see you in person. I vow to make offerings to 1000 monastics, and I hope you will be among them, so I can see your physical manifestation.” After he went home, he reverently made lengthy preparations. Finally, this Dharma-assembly for making offerings to 1000 monastics began.

At this most reverent and grand occasion, he set out a fancy and extravagant chair. Then the monastics came, one after another. As this was happening, he saw a man who looked ragged. This man was very disheveled, ugly and dirty, and he arrived hobbling and limping on a cane. He ignored the many empty seats, but strutted and limped to sit in the very extravagant and elevated chair.

The kulapati then said, “Please come down, I planned for someone else to sit here.” Since [the man] refused, he was yanked off the chair. Then, the kulapati went back to waiting by the door, hoping that [Manjusri] would come. But when he turned around, the man was back on the chair. Again, the kulapati tried to coax him to come down but he refused, so he was pulled down again. This happened again and again. After this happened seven times, the kulapati showed displeasure and said, “Today I am waiting happily and reverently to welcome the person I admire most. Why do you keep sitting on this chair?” Then, he pulled the man off again.

The kulapati’s mood was very downcast. After the Dharma-assembly ended, he returned to the temple and went before the Manjusri Bodhisattva image again. He bowed and prostrated; then He described the wish that was in his heart and the disappointment he felt. But, he did so very respectfully. Then he went home.

That night in his sleep, he dreamt of the magnificent Manjusri Bodhisattva, adorned with jewels and extravagant clothing, walking toward him. At the sight of Manjusri Bodhisattva, he quickly prostrated respectfully. Manjusri Bodhisattva said, “Weren’t you looking forward to seeing me in person? Yes, but I never got to [see you].” Manjusri Bodhisattva said, “I was there. I sat on the chair seven times, and you pulled me down all seven times.” The kulapati was startled awake.

He felt very upset [and realized,]. “When Buddhas and Bodhisattvas manifest in this world, their appearance is not fixed. I have often heard this principle, so why couldn’t I apply it to my daily living? I also know the Buddha’s teachings of impartially showing compassion to all. When we are compassionate, we must be giving, and in that giving we must be impartial. So, why did I discriminate based on appearance?” He felt very repentant. After he woke up, he went to the temple at dawn and prostrated before Manjusri Bodhisattva again and repented.

He knew that Manjusri Bodhisattva applied his wisdom to transforming sentient beings and was teaching him to have a pure mind that is not attached to appearances. When we have faith, we must have a pure mind free of expectations. This is what I mean when I say that we give unconditionally. Not only that, we must also express our gratitude.

We must know how to treat people and deal with things without allowing our minds to be defiled. We learn to form good affinities with all beings and how to deliver the Buddha’s teachings into people’s minds. This is called the Dharma-wheel. By turning the wheels of our own minds, we can propel the Dharma into the minds of others. The turning of the Dharma-wheel is something we learn every day.

As previously discussed in the Lotus Sutra, Sun-Moon-Lamp Radiant Buddha praised Wondrous Light Bodhisattva by saying, “You know my mind, therefore you can comprehend all of my teachings.” This is how the minds of teacher and disciple were connected. So, Sun-Moon-Lamp Radiant Buddha further said,

“You should wholeheartedly advance with vigor and avoid lack of restraint, for Buddhas are indeed difficult to meet, encountered but once in millions of kalpas.”

The “you” here was used by the Buddha to refer to every person at the Dharma-assembly. They all needed to be wholeheartedly diligent, which is to give rise to Bodhicitta,

To cultivate good karma, to not give up, to transcend all thoughts of being lax.

Good karma results from the Six Paramitas and from not giving up. We must not give up easily. We must diligently advance in and cultivate these practices. We cannot give up on this aspiration to walk the Bodhisattva-path. So, we must transcend all desire of being lax. We must be very hardworking and diligent and not avoid doing good deeds. That is not the right thing to do.

When we study the Dharma, we must understand how to believe, to have faith without discursive thoughts. We must have faith in Buddha’s teachings and no longer have deluded beliefs, afflictions or additional expectations. We must just wholeheartedly believe. Both the Sutra of Infinite Meanings and the Lotus Sutra say that we must wholeheartedly focus without distractions and move forward on the Bodhisattva-path. We must transcend a lack of restraint, so we do not spend time on doing nothing. We must seize the moment and our opportunities to just do it.

We should know that encountering the Buddha in this world is difficult. It is “once in 100 million kalpas.” A lot of time has to pass for a Buddha to be born to this world. [After eras of] True Dharma, Dharma-semblance, are we in the era of True Dharma or the era of Dharma-degeneration? Let me tell you, everything is created by the mind. If the Buddha is in our minds, then His right Dharma is in our minds. So, I hope everyone will always be mindful.

Episode 167 – Play Effortlessly with Wondrous Dharma-Joy

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>> “They speak profound, wondrous verses, playing and bathing in the pure pool of the Dharma.”

>> “The most wondrous Dharma is called profound; the most profound is called extremely [profound].”

>> Because of the Dharma, Bodhisattvas are joyful and happy. Bodhisattvas always play effortlessly in supremely wondrous Dharma-joy. They are not defiled by states of desire.

>> “The World-Honored One, having praised him, and caused Wondrous Light to be joyful, then taught the Lotus Sutra for a full 60 small kalpas.”

>> “He did not rise from His seat.” He did not leave that place. “The supreme and wondrous Dharma He taught was what Dharma Master Wondrous Light was able to fully accept and uphold.”

>> To accept and uphold: Listening to this wondrous Dharma of the One Vehicle, we accept and uphold this state. Because we gain faith and understanding again, we realize it in our hearts so our self-nature can accept and uphold it. Because we can accept it, we can also uphold it.

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At the start of each day, I ask all of you, “Are you taking good care of your mind?” As spiritual practitioners, this is our fundamental duty. If we are mindful, we will not deviate from this broad Bodhi-path. Thus, we want to take good care of our minds.

As we learn the Buddha’s teachings, we must awaken ourselves and others to have perfect awakened conduct. In learning, our minds can realize [the Dharma]. After we understand the Dharma, we then need to propagate it so that others can realize it as well. Thus, we must expound it. In the Sutra of Infinite Meanings, this sutra passage states,

“They speak profound, wondrous verses, playing and bathing in the pure pool of the Dharma.”

This passage tells us that the Dharma is extremely profound and broad, and its meanings are infinite and boundless. How deep is extremely profound? How vast is the scope of extremely broad? These things are immeasurable. So, they are described this way:

“The most wondrous Dharma is called profound; the most profound is called extremely [profound].”

How profound? We do not know. At its extremely wondrous [state], it is beyond description. At that state, it is very profound. This is one way to describe it.

Actually, everything in the universe is contained within one word, “Dharma.” How can we describe its vastness, profundity and greatness? It is beyond description, so we call it extremely profound. “The most profound” is called extremely [profound]. So, in describing the Dharma’s vastness, boundlessness and depth, we can use the word “extremely.”

As for subtle and wondrous, “subtle” means extremely refined, things so small they are indescribable. This is known as wondrous. Thus, the Buddha-Dharma in the universe, in the macrocosm, in all things, cannot be measured, and can only be experienced with our minds, so we call it extremely subtle and wondrous. If we can experience and feel this Dharma, then it is truly extremely profound, subtle and wondrous Dharma.

Because of the Dharma, Bodhisattvas are joyful and happy. Bodhisattvas always play effortlessly in supremely wondrous Dharma-joy. They are not defiled by states of desire.

“Because of the Dharma, Bodhisattvas are joyful and happy.” We are joyful when we attain this Dharma. That joy is so great it is impossible to describe. For us, this kind of joy is described as “playing effortlessly.” In this state, we are very happy and do not have many entanglements. Extremely profound, subtle and wondrous Dharma helps free our minds from entanglements. This is known as liberation and playing effortlessly.

As I discussed previously, Bodhisattvas play effortlessly in this world. Through this playing, they come to understand human suffering. The Buddha taught principles of the truth of suffering. All Bodhisattvas not only understand the principles of the truth of suffering, they also understand how to transcend suffering and achieve [a state in which] “the mind is without hindrances; there are no hindrances,” this kind of state of liberation.

So, “Because of the Dharma, Bodhisattvas are joyful and happy.” As they help others, they are also very happy and will not be entangled by any worldly desires. Bodhisattvas will not be bound by them, so they are free and at ease. Thus, they are called Bodhisattvas. Bodhisattvas have attained profound, subtle and wondrous Dharma, so they are very happy.

“Bodhisattvas play effortlessly in supremely wondrous Dharma-joy.” This is every Bodhisattva’s state of mind. Because they are not defiled by worldly desires, they can “play effortlessly.” So, “Because of the Dharma, Bodhisattvas are joyful and happy.” Their joy comes from the Dharma. This is the state of Bodhisattvas.

Indeed, in the past I told a story about that kind of joy. It takes place in the time of King Ashoka. King Ashoka was alive during the Golden Age of India and ruled his country with the Buddha-Dharma. Therefore, his people respected each other and particularly admired the Three Treasures.

During his reign, whenever King Ashoka saw a monastic, he respectfully bowed and prostrated. Thus, he expressed respect for the Buddha, the Dharma and the Sangha. On one occasion, when he surveyed his kingdom with his ministers, he saw a young novice monk who looked very innocent and adorable. Great respect arose in the king’s heart, and he wanted to prostrate, but there were so many ministers with him he felt that a person of his stature could not humble himself to bow to a novice monk. Still, the king had this urge, so he led the novice monk to a place where no one else was around. Then he stepped back, bowed and prostrated.

“Young monk, when I saw you today, I felt great joy and respect, so I bow and prostrate to you now. But this is just between you and me. Do not tell anyone that today I, King Ashoka, have prostrated to you.”

After the novice monk heard this, he noticed a jar on the ground and transformed himself into a tiny child and squeezed into it. The young child in the jar was free and at ease. Then the monk transformed back again and stood before King Ashoka. The king was stunned. “How do you have this ability?” The novice monk told him, “Great King, let me tell you that. I’m only showing this to you, no one else knows. Today you saw me squeeze into that jar, but do not tell anyone else. This is our mutual secret.”

King Ashoka was very shocked [and said], “Indeed, we cannot overlook anything in this world. How could I have looked down on a novice monk?” He felt very remorseful and repentant. “I follow the Buddha and listen to the Dharma, so why couldn’t I break my attachment to ego? I am truly repentant.”

Listening to this story brings a sense of joy. This is also how we can thoroughly understand the Buddha-Dharma. This is also an effortless play with each other. Moreover, as Buddhist practitioners on the Bodhisattva-path, we must constantly apply the Dharma in our hearts with joy. Regardless of what we encounter, we must have a mindset free of entanglements as we earnestly deal with our external conditions.

By being earnest, we can discern right from wrong. To learn the Buddha’s teachings, we must be very earnest. Particularly, in an era like this, we must clearly know right from wrong. By transcending our ignorance, we can attain wisdom and discern right from wrong. When we do the right things, we will feel very joyful. Thus, we will constantly do the right things. This is what [brings us] the greatest joy and is the Bodhisattva-state of playing effortlessly. As we learn the Buddha’s teachings, we must also learn to attain this wonderful state.

We have discussed the following passage from the Lotus Sutra before. Sun-Moon-Lamp Radiant Buddha praised Wondrous Light Bodhisattva by saying, “You have the clearest understanding of My mind.” This means he realized that Buddha’s original intent. Buddhas harbor subtle and wondrous Dharma. Because Wondrous Light Bodhisattva realized this, Sun-Moon-Lamp Radiant Buddha happily praised him. As this passage of the sutra states,

“The World-Honored One, having praised him, and caused Wondrous Light to be joyful, then taught the Lotus Sutra for a full 60 small kalpas.”

How long is 60 small kalpas? I often explain it with [the following analogy]. If the [average] human lifespan is 80,000 years and decreases by one year every 100 years until the [average] lifespan is only 10 years and then increases by one year every 100 years until the [average] lifespan is again 80,000 years, the time it takes for this decrease and increase is known as “one small kalpa.” How long does this actually take? Truly, a very long time. “One small kalpa” already [feels] incalculable, much less 60 small kalpas

60 small kalpas is then a very long time. So, for that long period of time,

“He did not rise from His seat.” He did not leave that place. “The supreme and wondrous Dharma He taught was what Dharma Master Wondrous Light was able to fully accept and uphold.”

All of this describes a spiritual state. Buddhist disciples must have this feeling, view and understanding as they observe the Buddha. The Buddha was in Samadhi for what felt like a very long time to some people. Actually, for the Buddha it was a very short time. This span of time was indeterminate; it cannot be described as long or short. So, we use “kalpa” to describe it.

“He did not rise from His seat” means. He did not leave that spot. He is leisurely and free, completely free of entanglements and the limitations of time. Thus, no matter how long that felt to us, it felt very brief to the Buddha.

“The supreme and wondrous Dharma He taught was what Dharma Master Wondrous Light was able to fully accept and uphold.” He taught supreme and wondrous Dharma. In that place with so many people, only Dharma Master Wondrous Light was able to fully understand, accept and uphold it.

To accept and uphold: Listening to this wondrous Dharma of the One Vehicle, we accept and uphold this state. Because we gain faith and understanding again, we realize it in our hearts so our self-nature can accept and uphold it. Because we can accept it, we can also uphold it.

“Accepting and upholding” has two parts. One part relates to external conditions; the other relates to our mental conditions. To externally accept and uphold means that “listening to this wondrous Dharma of One Vehicle, we accept and uphold this state.” This means when the Buddha teaches, Bodhisattvas comprehend and accept it, and they know this is wondrous Dharma of the One Vehicle. This is the state they [encounter], so they can take the sound of His teachings into their hearts to accept and uphold them. These are the external states.

In addition, “because we gain faith and understanding again, we realize it in our hearts so our self-nature can accept and practice it.” When the Buddha teaches, we have reverence, faith and understanding. Not only do we believe, but we can also understand. More importantly, we realize and enter [teachings].

We truly realize this Dharma and engrave it into our hearts. That is what it means to realize something, We can verify that the Dharma resonates with our minds. We “realize it in our hearts, so our self-nature can accept and uphold it.” Then the Dharma will be part of our self-nature, and we will fully understand it.

“To hear one thing and know ten things” or “to hear one thing and understand thousands” means to hear one principle and thoroughly understand the true principles of the universe. This is what it means to “realize” something so it enters our minds, so “our self-nature can accept and uphold it. Because we can accept it, we can also uphold it.” We know it well enough to accept it, so we can persist [in upholding it].

Thus, as we learn the Buddha’s teachings, we must receive it from external conditions and allow it to enter our minds. When the Dharma truly resonates with our minds, it becomes part of our realization and awakening. When we hear one thing, we can know ten things or a hundred or a thousand things. A single teaching can give rise to countless realizations. This is true acceptance and practice.

Therefore, the World-Honored One praised. Dharma Master Wondrous Light, so he was very joyous. He knew that the Buddha’s teachings encompassed extremely profound, subtle and wondrous Dharma. Thus, regardless of the length of time, in the state of the Buddha, within a short period of time, He can convey many teachings. People who did not understand might have thought, “It is taking so long, what Dharma is He trying to teach?” and could not realize it, no matter how long it took. If they could realize a teaching in that instant, they could then thoroughly understand the true principles of all things in the universe.

Like Bodhisattvas, we must have a sense of playfulness when striving to understand the phenomena of this world. These are teachings that we must make an effort to practice and uphold. So, in summary, as we learn the Buddha’s teachings, we must truly be mindful of extremely profound, subtle and wondrous Dharma. With joyous and unfettered minds, we can treat [everything] as play. This will lead to happiness. Learning the Dharma should fill us with Dharma-joy, not afflictions. Everyone, please always be mindful.

Episode 163 – The Buddha’s Light Is Penetrating and Broad

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>> “His clear and melodious voice thunders in eight ways, wondrous, pure, profound and far-reaching, expounding the Four Noble Truths, Six Paramitas and 12 Links to accommodate sentient beings and transform their mental karma.”

>> In Brahma Heaven, there are five kinds of pure tones. The Buddha’s voice is similar. Therefore, one of the 32 Marks is His clear and melodious voice. 

>> “Their clear voices, profound and wondrous, fills those who hear them with joy.”

>> The Four Truths and 12 Links of Cyclic Existence are taught to accommodate sentient beings and transform their mental karma. They can also practice the Six Perfections.

>> “Also seen were Bodhisattvas practicing giving, patience and so forth. They numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.”

>> “Practice giving, patience and so forth” is to patiently endure shame, humiliation and vexations without feeling anger or hatred. Patience is the pure land of a Bodhisattva. Internally, they can peacefully endure. Externally, they can face humiliating conditions. This is called patience.

>> “By practicing giving, we can accumulate infinite blessed karma. By often practicing giving, we can cultivate blessings and wisdom for our current and future lives.”

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Time passes quickly. Truly, it waits for no one. So, we must work hard to seize the present.

The Sutra of Infinite Meanings states,

“His clear and melodious voice thunders in eight ways, wondrous, pure, profound and far-reaching, expounding the Four Noble Truths, Six Paramitas and 12 Links to accommodate sentient beings and transform their mental karma.”

When we recite the Sutra of Infinite Meanings, we are familiar with this passage.

“Clear and melodious” describes the Buddha’s voice. Indeed, a clear and melodious voice refers to a pure and undefiled voice. “Clear” represents Brahma Heaven, the highest heaven in the Three Realms. This heaven is very pure. Not only are the bodies of beings there pure, the surroundings and the voices are pure as well. “Clear” refers to its purity. King Brahma in Brahma Heaven has five kinds of pure tones.

The Buddha also has this kind of pure voice, which is part of His 32 Marks. One of those marks is called “a clear and melodious voice.” He has more than five pure tones; He has eight.

In Brahma Heaven, there are five kinds of pure tones. The Buddha’s voice is similar. Therefore, one of the 32 Marks is His clear and melodious voice.

Of the pure Eight Tones of the Buddha’s Voice, the first is a “beautiful tone.” The Buddha has a very beautiful voice. His voice opens people’s hearts and makes [His words] easily understandable. Second is a “soft tone.”

A soft tone can tame sentient beings. Even though sentient beings are stubborn, the Buddha still teaches them. When stubborn sentient beings hear Him, they know that the Buddha is transforming them, but they feel that His voice is soft and full of warmth and love. So, this is called a “soft tone.”

Another is a “harmonious tone.” When the Buddha speaks, people think His voice is just right. He does not speak so softly that people cannot hear Him clearly. His voice also never seems loud or coarse, nor is he ever noisy. Not at all. His voice sounds just right for everybody. This is called a “harmonious tone.”

Fourth is a “respectful and wise tone.” When people hear the Buddha’s voice, they can feel His respect for them. When they hear His voice, a sense of respect also arises in their hearts. Because of the Buddha’s wisdom, there is mutual respect. This is a “respectful and wise [tone].” He is respected because. He has respect for sentient beings. Then naturally sentient beings will also respect the Dharma He expounds. This is the wisdom of the Buddha.

Fifth is a “non-effeminate tone.” The Buddha has the appearance of a great person. A great person of course speaks with a suitable voice.

And then, an “unerring tone.” He makes no mistakes. The Buddha’s enunciation and pitch are perfect. So, when people hear it, they do not mishear things. When some people speak, they cannot enunciate words properly. That gives it a very different meaning. But the tone of the Buddha’s voice is high when it should be high and low when it should be low. Thus there are no mistakes, and people do not mishear Him.

Seventh is a “deep and far-reaching tone.” This means that the Buddha’s words contain very profound meanings. This is like how our words should be clearly understood by other people and should help them understand that these phrases contain very profound meanings. Though the meanings are profound, they can still hear and understand them. This is “deep and far-reaching.” A phrase can have an effect on the present, and it can also have an effect on the future. It can have a profound meaning. In particular, [these words] do not go away once they are spoken. They can be passed down for thousands of years. This is called “deep and far-reaching.”

Eighth is an “inexhaustible tone.” When the Buddha speaks, His throat does not get dry, and thus. He can speak for a long time. Teachings seem to spring forth from Him, so He can speak without pause for a long time and people will happily accept His Dharma and spread His teachings to each other. This is called an “inexhaustible tone.” He would never [have to stop and not know] [what He would say next to] [connect with what He had said before]. Never. His words spring forth like a fountain. Much Dharma has emerged from the Buddha’s wisdom and voice.

This is the Buddha’s clear and melodious voice, a pure voice. A clear and melodious voice is one of His 32 Marks. He has eight pure tones. That is why at the beginning of the Lotus Sutra, there is a passage stating,

“Their clear voices, profound and wondrous, fills those who hear them with joy.”

This was a passage that described the Buddha’s voice as clear and wondrous. Not only that, it made people who heard it joyful. Everybody is happy to hear it.

The Sutra of Infinite Meanings stated, “His clear and harmonious voice thunders with eight tones,” so the Buddha’s voice truly moves people’s hearts. Even though He also has a “soft tone” and so on, it is profound and wondrous and can influence many people like “a clap of thunder that rings through the heavens.” When thunder strikes, people in very far off places can hear it. But His voice is not as loud as thunder, which can be scary. The Buddha’s voice is soft and harmonious and can go straight into people’s hearts and influence them.

From the past to the present, the Buddha’s voice still remains in our hearts and minds. It is still circulating and will never fade. No matter how much time passes, the Dharma will exist forever. The Buddha expounds the Dharma with a voice that is “wondrous, pure, profound and far-reaching, “expounding the Four Noble Truths, Six Paramitas and 12 Links to accommodate sentient beings and transform their mental karma.” Consider these [three teachings]. As I have mentioned before, the Buddha gives teachings in a sequence. When He first became enlightened, He turned the Dharma-wheel for the five bhiksus. Because they were beginners, the Buddha taught them the Four Noble Truths. For Pratyekabuddhas, He taught the 12 Links of Cyclic Existence, so they could continue to ponder how they came to live this life and how the karma they created and conditions they attracted led to the retributions in this lifetime.

The 12 Links of Cyclic Existence begin with “ignorance” leading to “volitional formation” which leads to “consciousness” and so forth to birth, aging, illness and death, the span of a lifetime. We go from birth, aging, illness to death, After we die, our “volitional formation” takes us to the next place. These are the 12 Links of Cyclic Existence. With them, we can carefully think about how life comes and goes, how karmic retributions and karma accumulate. This is the 12 Links of Cyclic Existence.

After people understand the Four Noble Truths and 12 Links of Cyclic Existence, they form great aspirations and make great vows. Then the Buddha teaches them the Six Perfections, which are the Six Paramitas. Using these six methods, they can cross from the shore of ordinary beings to the shore of noble beings. Thus, these are called the Six Paramitas.

The Four Truths and 12 Links of Cyclic Existence are taught to accommodate sentient beings and transform their mental karma. They can also practice the Six Perfections.

“To accommodate sentient beings and transform their mental karma” means that. The Buddha teaches according to the capabilities and causes and conditions of sentient beings. He expounds the Dharma according to capabilities. Since we want to learn from the Buddha, we must sincerely listen to His teachings. We must practice the Dharma through our actions. This is the way to truly show how wondrous the Buddha’s methods of teaching are. This is also how we use our bodies to influence others and spread the Buddha-Dharma.

The following sutra passage states,

“Also seen were Bodhisattvas practicing giving, patience and so forth. They numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.”

The Buddha’s light helped us see that many people were working hard in their practice. Whether they lived deep in the mountains, alone or among other people, they practiced the Dharma and applied it to their actions. The Dharma was in their actions. So, the Dharma must be part of our daily living.

Therefore, we practice giving. “Giving” means giving of ourselves for others. If we do not practice giving and only talk about being kind and compassionate, what good is that? To have loving-kindness and compassion means we must practice giving.

We do so through our actions, with all our heart and ability. This is not easy. We must be patient and work very hard. The more we do, the more some people become irked. This is because ordinary people are jealous of the capable and virtuous. We must withstand the fact that “maras will always stay ahead of the virtuous.” We need to endure these challenges. Maras wear us down. They come to trouble and challenge us. Therefore, we must endure insults. If we “practice giving, patience and so forth,” we are Bodhisattvas.

“Practice giving, patience and so forth” is to patiently endure shame, humiliation and vexations without feeling anger or hatred. Patience is the pure land of a Bodhisattva. Internally, they can peacefully endure. Externally, they can face humiliating conditions. This is called patience.

How do we become Bodhisattvas? We must practice compassion and relieve suffering and do it thoroughly so that everyone can be peaceful and happy, and those suffering will be saved and at peace. This is not that easy, so we must be able to endure insults. Are there many people like this? Very many. The Lotus Sutra states that they numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.

Since the Lotus Sutra is the way to Buddhahood, if we engage in spiritual practice, we will all become Buddhas one day. The Buddha clearly said that we all have Buddha-nature, so we can all become Buddhas. If we all become Buddhas, how many Buddhas will there be? As many as the sands of the Ganges River. But can this many people actually put patience and giving into practice? This depends on whether people are willing to overcome all obstacles.

So, the light of the Buddha’s wisdom will always shine on all things in this world, but we must seize the moment. The light of Buddha’s wisdom shines on forever, but our life is limited. “If we do not transform ourselves in this life, in which life will we transform ourselves?” So over our limited lifespan, the light of the Buddha’s wisdom will shine upon us ceaselessly. But can we let this light into our hearts in time? Can we completely have the Buddha in our minds and the Dharma in our actions?

So,

“By practicing giving, we can accumulate infinite blessed karma. By often practicing giving, we can cultivate blessings and wisdom for our current and future lives.”

We must give all we have. There are six methods, or Six Perfections, [which begin with] giving. Our practice of giving can be accumulated. If we cannot complete our practice, we will be back next life. But can we do it in the next lifetime? That depends on whether our resolve is firm. Based on the 12 Links of Cyclic Existence, if we are firm in our spiritual aspirations, our initial thought as we head toward rebirth can precisely direct us onto a path that allows us to continue our spiritual practice in the next life and for many lifetimes to come. Depending on our causes and conditions, we may accumulate limitless blessed karma.

So, “by often practicing giving,” we can cultivate blessings and wisdom. We must now diligently listen to teachings and practice the Dharma through our actions. Then we will naturally accumulate blessings and wisdom.

So, in our everyday spiritual practice, the Buddha must be in our minds and the Dharma must be in our actions. We must work on protecting this Dharma like we are guarding a brilliant pearl. We must thoroughly illuminate ourselves and also let the light of our wisdom shine on others. The Buddha has a light of wisdom, as do all of us. So, if our minds are close to the Buddha’s mind, then we will awaken ourselves and others and have perfect awakened conduct. This is just like a brilliant pearl. As I often say, we must “work together like a crystal sphere of perfect harmony.” If we unite our minds with the Buddha-mind, we will be as pure as crystal. These are the same principles. So, everyone, please always be mindful.

Episode 162 – Prostrate and Diligently Uphold Purifying Precepts

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>> “We prostrate to and take refuge in. His Dharma-body and Form-body, the collected perfection of precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. We prostrate to and take refuge in. His wondrous and auspicious appearance. We prostrate to and take refuge in. His inconceivable state.”

>> “At their assemblies, the World-Honored Ones expounded the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers.”

>> “Through the illumination of the Buddha’s light, all assemblies became visible. There were also bhiksus who dwelt in the midst of forests, diligently upholding the purifying precepts as though they were guarding a brilliant pearl.”

>> To diligently practice the virtuous Dharma is to eliminate all evils and take courageous actions. Cure laziness through taking actions to fulfill all good deeds.

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In our lives, do we deal with people, matters and objects with utmost reverence so we can be joyful, understanding and happy? This requires us to engage in spiritual practice to let go of afflictions. If we can let go of afflictions, we will be peaceful and free.

Earlier the Sutra of Infinite Meanings discussed “skillfully eliminating thinking, perceiving and consciousness.” Inevitably, as we encounter everything in this physical world, thoughts will stir in our minds. Thus, we must learn to be understanding and accommodating so we can feel peaceful and at ease. This is how “skillfully eliminating thinking, perceiving and consciousness” transforms consciousness into wisdom. As the various external conditions we encounter give rise to consciousness, how can we understand them and transform consciousness into wisdom? We must mindfully experience them to understand the truth of the Dharma.

Let us proceed to this phrase,

“We prostrate to and take refuge in. His Dharma-body and Form-body, the collected perfection of precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. We prostrate to and take refuge in. His wondrous and auspicious appearance. We prostrate to and take refuge in. His inconceivable state.”

In response to the Buddha’s 32 Marks and 80 Excellent Characteristics, our minds give rise to a sense of respect, veneration and faith. So “We prostrate to and take refuge in. His Dharma-body and Form-body.” This means we have no doubts about the Buddha’s teachings. Our sincere faith and respect are expressed outwardly from our hearts.

I see you all reverently prostrate during morning recitations. This is what we call “prostrations.” We respectfully prostrate, lower our bodies and touch our heads to the ground. This is known as a prostration and is a sign of respect. When we express this respect, we are also paying respect to the Dharma in addition to the Buddha. Thus, we take refuge in the Buddha and the Dharma.

To understand the true principles, we must rely on the Buddha’s great enlightenment. True principles are always concealed in every moment and in all of our surroundings. We must have the Buddha in our minds at all times and the Dharma in our actions. The body and mind must act in unison. Therefore, we need to take refuge.

“Taking refuge” should be called dedicating life. Our bodies and minds, even our whole lives, rely on and are immersed in the stream of Dharma. This is the “Dharma-body and Form-body.” The Dharma intrinsically has no form. Yet, our respectful actions [give it] form and make it tangible.

Look, in front of you, there are images of Buddhas and all Three Treasures. There is an image of Guanyin Bodhisattva. There is also Dharma, which you are listening to. You who are sitting across from me as well as I myself are part of the Sangha. Thus, the Three Treasures are united to manifest the completeness of the Buddha-Dharma.

But the completeness of this Buddha-Dharma, of the Three Treasures, Buddha, Dharma and Sangha, need to be demonstrated by monastics. Each aspect of the way we live, speak, act etc. needs to demonstrate the Buddha’s great teachings. It also shows what the Dharma teaches and what we, the Sangha, follow. Since we have accepted it into our lives, we must practice it at all times. This is known as “taking refuge.”

When we take refuge in the Dharma, we [never stop practicing] precepts, Samadhi and wisdom. We must uphold and practice the precepts. This is one method. When we form aspirations and make vows, our minds must be firm. That moment of aspiration has already determined what we will practice for the rest of our lives. And not only in this life, but in future lives too. This vow must be firm. When we form aspirations, we must have the power of Samadhi. That is known as the Dharmakaya of Samadhi.

Wisdom comes from upholding the precepts well. The power of our vows gives us a sense of ease, so our minds are not troubled by the things we see or hear as we interact with people, matters and objects in our surroundings. When our minds are as clear as a mirror, consciousness transforms into wisdom as it reflects external matters and appearances. So, wisdom allows us to deeply penetrate true principles. This is the Dharmakaya of wisdom.

If we are replete with precepts, Samadhi and wisdom, then we will comprehend all matters, objects and principles. Just as with the Four Noble Truths and the Twelve Links of Cyclic Existence, we will understand these principles. Even the Six Perfections (Paramitas), our fundamental duty, will be better understood by us. This is called understanding and views.

After we have understood each thing, we know what we ought to do. We will clearly comprehend all matters, objects and principles in this world and era. This comprehension of understanding and views is completely contained within our great perfect mirror wisdom. Therefore, we can understand many things.

As ordinary beings, our focus is on what others say to us. Our understanding is limited to the things we want to pursue and the people in our immediate surroundings. Because we live like this, we become happy or angry easily and will take issue over many things. So, naturally greed, anger, ignorance, arrogance and doubt arise. Thus, we certainly must have “precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.” When these are collectively cultivated, this is the perfection of the Fivefold Dharmakaya.

This is what we must learn, which is to eliminate our habitual tendencies. After we do so, haven’t we attained these [five attributes]? By [following] the Dharma in our daily living, we are constantly training ourselves to transcend our limited view of the world to have a broader view. This is the only way we can claim to understand the great principles in the world of this era. This is an important part of the Buddha’s teachings in this world. Thus, we really must give rise to a sense of respect and faith. We must dedicate our lives, bodies and minds to, and rely on, the Buddha’s teaching.

“Prostration” is something we physically do with our bodies to show respect to the Buddha and the Dharma. “We prostrate to and take refuge in. His wondrous and auspicious appearance” refers to the 32 Marks and 80 Excellent Characteristics of the Buddha. Aside from them, the Buddha’s Dharmakaya and principles are intangible and formless. But despite that, every tangible thing with form in this realm of physical existence embodies wondrous principles.

Within them there are seeds. Flowers come from flower seeds. Grasses come from grass seeds. Trees come from tree seeds. The seeds are the causes. Before causes and conditions have matured, the seeds were already there. There may be flower seeds, but if causes and conditions have not converged, flowers will not form.

What conditions are needed? Conditions such as the earth, water, sunlight and air. This applies to all things, to trees, plants, flowers. Doesn’t this also apply to everything we come in contact with in our daily living? Everything is the convergence of many things. Whether with or without appearance, everything is subtle and wondrous. Thus, we must respect it. As we deal with things in our daily living, we must do so with respect.

To “prostrate” is to express esteem and respect. “We prostrate to and take refuge in. His inconceivable state.” There are many, many principles to explain, thus they are inconceivable. The principles are concealed, so we still cannot see or conceive of them. So, we must approach everything with utmost reverence and respect.

As I said before, the Lotus Sutra states,

“At their assemblies, the World-Honored Ones expounded the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers.”

As I discussed earlier, This means that all principles are contained in the light of the Buddha’s wisdom. “Through the illumination of the Buddha’s light,” the principles in all those states are included. Whether they are in the desire realm, form realm or formless realm, All principles are embodied in His mind. Thus, the light of His wisdom penetrates all states and radiates from the tuft of white hair between His brows. This is the light of the Buddha’s wisdom.

A broad array of places were illuminated.

“Through the illumination of the Buddha’s light, all assemblies became visible. There were also bhiksus who dwelt in the midst of forests, diligently upholding the purifying precepts as though they were guarding a brilliant pearl.”

At that spot, we had already seen this assembly. As I explained before, heavenly beings, humans, dragon-gods and those of the Three Destinies and Six Realms were all clearly seen. Yet, at the place where the Buddha was about to teach, those bhiksus could also see many other bhiksus. In that tableau, there were many bhiksus, who “dwelt in the midst of forests,” These bhiksus usually lived in forests. The Buddha used this to describe the place where these bhiksus diligently practiced. Thus in the forests, spiritual practitioners were “diligently upholding the purifying precepts as though they were guarding a brilliant pearl.” It was as if they were guarding a very valuable and brilliant pearl.

In the Lotus Sutra, the Buddha told a story about a poor man who had a precious pearl. A venerable elder had given this man the priceless pearl. This is a metaphor for how the Buddha has already clearly revealed the Dharma to us, but we sentient beings are confused and unaware. By nature, each of us has a wealth of wisdom, but ignorance has covered the mirror in our minds so this light cannot radiate outwards. Therefore, we still cannot clearly understand all states. This is a treasure we intrinsically have, yet we do not know we have it.

Thus, after the Buddha became enlightened, He began to give the Dharma to sentient beings. So, as we engage in spiritual practice, from the start we must put teachings into practice. So, we all need to be diligent. We diligently uphold the purifying precepts because upholding precepts is the first attribute of the Fivefold Dharmakaya. Then Samadhi and wisdom can follow, and [this process] can begin. We want to diligently uphold purifying precepts because we certainly want to guard this brilliant pearl within.

What does it mean to be diligent? It is to practice virtuous Dharma. We must eagerly practice all virtuous Dharma and cut off all evil things. We do not want to activate that mindset again. We want to diligently practice the virtuous Dharma. If evil thoughts or evil thinking arise in our minds, we must quickly eliminate them. “Prevent future evil from arising. Eliminate any evil that has already arisen.” This is what we must diligently do. We quickly cultivate goodness we have not yet cultivated, and diligently advance in the goodness that we have already cultivated. Thus, we must do all good deeds, refrain from all evils. This is what we want to diligently practice.

To be diligent, we must be courageous. This is because when we do things, we must also have perseverance. We must accept what we should receive and break away from what we should not receive. This is courage. We cannot be greedy, for greed is insatiable. It weakens us so we will be overcome by the temptations of material things. In spiritual practice we have 3 robes and 1 bowl. Besides a place to live, clothes to wear and three meals to eat, what else do we need to pursue? We must quickly cultivate all goodness and eliminate all evils. This is diligence and courage.

To diligently practice the virtuous Dharma is to eliminate all evils and take courageous actions. Cure laziness through taking actions to fulfill all good deeds.

We cannot be lax. Diligence is the cure for being lax. If we are lax, we cannot be diligent. Even if all virtuous teachings are in front of us, we still cannot take joy in them. Thus, diligence is the cure for being lax and can lead us to fulfill good deeds. So, “karma” refers to actions. We must quickly act so we can create and accumulate blessed karma. We must cultivate both wisdom and blessings.

Everyone, we must be diligent. Each and every day, we must exercise respect in dealing with people, matters and objects. We need to have mutual respect, love and support. If we can do this, we are truly engaging in spiritual practice. Thus, a mind engaged in spiritual practice is inseparable from our daily activities. Our minds and actions must be in harmony. Everyone, please always be mindful.