Category: TLS Chapter 1

Episode 166 – Bodhisattvas Retain and Uphold All Teachings

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>> “Some become Pratyekabuddhas, flawless and uncontrived. Some realize the Bodhisattva ground of no arising and no ceasing.”

>> Can also “acquire infinite dharanis” particularly the ability of unhindered eloquence. Dharani is a Sanskrit word which means “able to uphold,” which indicates that. Bodhisattvas can uphold all virtuous Dharma, so it will never be dispersed or lost.

>> Dharani can also be explained as “retaining and upholding.” By retaining all Dharma, they can retain control to not lose goodness and to not give rise to evil.

>> Bodhisattvas retain and uphold virtuous Dharma. They accommodate all sentient beings to guide them to have right faith, do all good deeds, and eliminate all evil so that it does not arise.

>> Four Unobstructed Wisdoms: 1. Wisdom of unobstructed meaning 2. Wisdom of unobstructed Dharma 3. Wisdom of unobstructed rhetoric 4. Wisdom of unobstructed joyful eloquence.

>> The ability of unobstructed joyful eloquence is one of the Four Unobstructed Wisdoms. It is said that Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy. Then what is taught is harmonious and smooth. So, it is wisdom of unobstructed joyful eloquence.

>> “The one revered by all heavenly beings and humans emerged from Samadhi and praised Wondrous Light Bodhisattva, ‘You act as eyes for the world.'”

>> “The one revered by heavenly beings and humans” refers to the one respectfully called teacher by heavenly beings and humans. This is Sun-Moon-Lamp Radiant Buddha.

>> “You act as the eyes for the world.” A Buddha can be the eyes for people in this world and enable them to see the right path. This is praising Wondrous Light Bodhisattva, the foremost in wisdom. Therefore, He said, “You act as eyes for the world.” Therefore, “They all trust you because you are able to reverently uphold the Dharma-treasury. As for the Dharma I teach, you alone can verify it.”

>> “Dharma-treasury” is also called Tathagata-garbha. The principle of Dharma-nature is that. Dharma-nature contains infinite virtue.

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We really need to steady our minds. As previously stated,

“Some become Pratyekabuddhas, flawless and uncontrived. Some realize the Bodhisattva ground of no arising and no ceasing.”

We need to know that having physical form leads to much suffering. These many afflictions lead us to constantly go through birth, aging, illness and death, so our comings and goings are beyond our control. That is what happens when we constantly live with Leaks in our minds. We “have Leaks,” which are afflictions such as greed, anger and ignorance.

As I have explained, all Leaks in our physical existence come from the door to our Six Senses, our eyes, ears, nose, tongue, body and mind. They come in contact with external conditions to incite our minds. This is why teachings and true principles constantly leak out [of our minds]. So, if the door to our Six Senses are always open, our wisdom will continuously leak out in this way. As wisdom flows out, ignorance continuously accumulates. These are Leaks, afflictions that lead to the Three Evil Destinies. “With Leaks, we fall into the Three Evil Destinies.” Even though this sounds very simple, we must pay attention to it in our daily living.

Moreover, we engage in spiritual practice to “realize the Bodhisattva ground of no arising and no ceasing.” If we experience no arising, naturally there will be no ceasing. I have also said that since Beginningless Time, we have intrinsically had Buddha-nature. We do not know how many lifetimes we have had it. It is intrinsic, that is why we call it “non-arising.” We do not know when we began [to have it]. This is a true principle, also known as the Tathagata-garbha. As it is non-arising, naturally it will not cease. Therefore, our minds can always be steady.

Indeed, this is the state of Bodhisattvas. Bodhisattvas, aside from reaching the “ground of no arising and no ceasing,”

Can also “acquire infinite dharanis” particularly the ability of unhindered eloquence. Dharani is a Sanskrit word which means “able to uphold,” which indicates that. Bodhisattvas can uphold all virtuous Dharma, so it will never be dispersed or lost.

Virtuous Dharma will never be dispersed or lost. Since Bodhisattvas are in a state of Samadhi, in their wisdom, they choose to persist in doing the right thing. They will absolutely persevere until the end so that no good deeds will be dispersed or lost. This is a Bodhisattva’s state of mind.

Dharani can also be explained as “retaining and upholding.” By retaining all Dharma, they can retain control to not lose goodness and to not give rise to evil.

The Buddha’s wisdom is the truth of the universe. They clearly understand what is positive and negative in this world. All goodness exists in the states of mind of Buddhas and Bodhisattvas, so they are able to retain and uphold all virtuous Dharma and understand all evil. Therefore, they can persevere in not giving rise to evil. Therefore, Dharani is “the door of retaining and upholding” and the understanding of all teachings. So, “retaining” is about retaining all teachings and practicing all goodness. If something is good, we do it. If something is evil, we refrain from doing it. This is Dharani.

Bodhisattvas retain and uphold virtuous Dharma. They accommodate all sentient beings to guide them to have right faith, do all good deeds, and eliminate all evil so that it does not arise.

Eliminate all evil so that it will not arise. Although this sounds simple, it is also our responsibility. Since we are the Buddha’s disciples and are shouldering the Tathagata’s mission, we should remain virtuous in our hearts, in our daily living and in our physical behavior. Then when people see us, they will naturally feel that we are [virtuous] spiritual practitioners whose words are trustworthy and whose teachings can be relied upon. This is what we must practice in our daily living.

Next is the “ability of unobstructed joyful eloquence,” which is one of the Four Unobstructed Wisdoms. We engage in practice to thoroughly understand principles. After we understand, we must explain them to all sentient beings. I often say, “People spread the Way; the Way cannot spread itself.” To promote the right Buddhist teachings, we must understand its principles. After we achieve understanding, how do we teach others? There are four methods.

Four Unobstructed Wisdoms: 1. Wisdom of unobstructed meaning 2. Wisdom of unobstructed Dharma 3. Wisdom of unobstructed rhetoric 4. Wisdom of unobstructed joyful eloquence.

First, we need to talk to others after understanding the principles. We must have “wisdom of unobstructed meaning,” the wisdom to understand the meanings contained within the principles.

Second, we must have “unobstructed wisdom of the Dharma.” After understanding principles, what methods do we use to give teachings based on people’s circumstances and capabilities? When we talk to others, we need to consider the people, timing and circumstances. We must speak appropriately. Is this the right time? Even if it is, is this the right place? Therefore, if we are to teach, even though we understand all the principles, to truly transform others, we must teach according to capabilities and conditions.

We also need “wisdom of unobstructed rhetoric.” With this wisdom, we must explain many terms in many different ways, for many different cultures and languages. This is called rhetoric. In addition to wisdom of unobstructed rhetoric, we must have “unobstructed joyful eloquence.” You already know these principles and understand the methods but you do not make an effort to speak. So how can other people understand? After we understand, we must share. After we understand, we must share so that people can also understand.

We do not learn the Buddha’s teachings only to transform ourselves, but also others. Therefore, we must have the “ability of unobstructed joyful eloquence.”

The ability of unobstructed joyful eloquence is one of the Four Unobstructed Wisdoms. It is said that Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy. Then what is taught is harmonious and smooth. So, it is wisdom of unobstructed joyful eloquence.

In other words, “Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy.” This is teaching according to capabilities of sentient beings. Based on what they delight in hearing, we will teach them accordingly. So, “what was taught is harmonious and smooth. Smooth” means there are no obstructions. The principles that we teach are truly harmonious and absolutely free of other obstructions.

So, we need to joyously expound the Dharma, and we need to give teachings that make sense. Thus, we need to be mindful of the Buddha’s teachings and reverently and earnestly [practice them]. After we listen to the Dharma, we cannot let it leak out. We must apply it to our daily living, so we can gradually get rid of our habitual tendencies and afflictions. This must be the goal of our spiritual cultivation.

At the beginning of the Lotus Sutra, as I have mentioned before, Sun-Moon-Lamp Radiant Buddha sat on the Dharma-seat and radiated light and manifested auspicious signs. He illuminated all realms, so everyone was very happy and reverently waited to hear the wondrous teachings He would give. The next passage in the sutra states,

“The one revered by all heavenly beings and humans emerged from Samadhi and praised Wondrous Light Bodhisattva, ‘You act as eyes for the world.'”

“One revered by all heavenly beings and humans” means that they called the Buddha their teacher. At Sun-Moon-Lamp Radiant’s Dharma-assembly, heavenly beings and humans saw many auspicious appearances. Many of Sun-Moon-Lamp Radiant’s disciples, the fourfold assembly, were very diligent, so heavenly beings were very happy. “The one [they] revered” most was Sun-Moon-Lamp-Radiant Buddha. This was His Dharma-assembly, so all heavenly beings made offerings to Him.

“The one revered by heavenly beings and humans” refers to the one respectfully called teacher by heavenly beings and humans. This is Sun-Moon-Lamp Radiant Buddha.

So, Sun-Moon-Lamp Radiant Buddha “emerged from Samadhi at that moment.” He gradually emerged from that state of Right Concentration and began to manifest a truly compassionate and magnificent appearance. He then praised Wondrous Light Bodhisattva, saying, “You act as the eyes for the world.”

“Eyes for the world” means that “the Buddha can act as the eyes for people in this world.” With His wisdom, the Buddha views sentient beings with eyes of loving-kindness. With the Buddha’s wisdom-eyes, He saw the truths of all things in the universe. So, Buddha-eyes can be eyes for beings. This is praise. He enables people in the world to understand how, in this complicated material world, they give rise to ignorance and afflictions. So, “he enables them to see the right path.”

Life is vast and boundless; we are confused and directionless. We float in this sea of afflictions. Only the Buddha’s wisdom can lead and guide sentient beings. That is why the Buddha acts as eyes of people, so they can be on the right course and have correct views and understanding.

“[Praise for] Wondrous Light Bodhisattva” came from Sun-Moon-Lamp Radiant Buddha to confirm that Wondrous Light Bodhisattva was foremost in wisdom. The teachings he gave are worthy to be affirmed and trusted by everyone. This is how right Dharma is mutually promoted. Bodhisattvas come to assist Buddhas, and all Buddhas praise Bodhisattvas and affirm their wisdoms. Between them, this is how they propagate right Dharma so that everyone can practice it with ease. This is the wisdom of Buddhas and Bodhisattvas.

“You act as the eyes for the world.” A Buddha can be the eyes for people in this world and enable them to see the right path. This is praising Wondrous Light Bodhisattva, the foremost in wisdom. Therefore, He said, “You act as eyes for the world.” Therefore, “They all trust you because you are able to reverently uphold the Dharma-treasury. As for the Dharma I teach, you alone can verify it.”

This is Sun-Moon-Lamp Radiant Buddha’s praise for Wondrous Light Bodhisattva. Everyone should take refuge and have trust in him because he can “uphold the Dharma-treasury,” which is the Tathagata-garbha, the principles of Dharma-nature. We all intrinsically have the Tathagata-garbha. True Dharma-nature exists in every one of us, that is even more true of Buddhas and Bodhisattvas. So, when the Buddha offered the praise, “able to uphold the Dharma-treasury,” He was talking about everyone. Wondrous Light Bodhisattva himself had already thoroughly understood and also could help others to thoroughly understand. We all intrinsically have Buddha-nature, so we can uphold it. Because we affirm, trust and even uphold [the teachings], we understand that we are all endowed with the self-nature of Dharma-treasury, and we all contain infinite virtue. This is something we are all intrinsically possess. “Thus ,it is called the Dharma-treasury.”

“Dharma-treasury” is also called Tathagata-garbha. The principle of Dharma-nature is that. Dharma-nature contains infinite virtue.

Sun-Moon-Lamp Radiant Buddha said, “All [teachings] that you expound are the same as mine, with no differences. You have already thoroughly understood what I will teach ‘You alone can verify it’ means only you can expound the Dharma I expounded.”

Everyone, [this means]. Buddhas and Bodhisattvas are in resonance. Not everyone can express the wondrous Dharma of the Buddha’s original intent. [In teaching] His original intent, how many methods did the Buddha have to use to put us on the right course? This depends on the state of mind we sentient beings use to receive it. Therefore, we must practice according to His teachings.

Indeed, all Buddhas share the same path. Bodhisattvas who make aspirations must make an effort to realize the Buddha’s original intent, not to mention us ordinary beings. Everyone, please believe in yourselves, but always be mindful.

Episode 165 – Understand Karma with Flawless Wisdom

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>> “Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.”

>> This means we “have Leaks.” Next, I will explain, “A Leak is another name for affliction. It means to leak out.”

>> “Afflictions such as greed and anger [arise] day and night from the door to our Six Senses, eyes, ears and so on. When [wisdom] flows away continuously without pause, that is called a Leak.”

>> “Afflictions can cause people to fall into the Three Evil Realms.” So, Leaks are afflictions.

>> “No causes, conditions, or creation is called unconditioned. It does not go through the four states of arising, abiding, changing and ceasing.”

>> All things in the world have illusory appearances of arising and ceasing. Something that is non-arising does not arise from illusions. Since there is no arising, how is there ceasing? Non-arising and non-ceasing are the ultimate, absolute truth.

>> “Then the fourfold assembly, seeing the Sun-Moon-Lamp Buddha manifest great spiritual powers, all rejoiced in their hearts. And each inquired of the other, ‘What is the reason for these events?'”

>> The assembly asked each other because they wanted to hear the teachings, because they developed that sincere resolve. The Buddha’s teachings are based on causes and conditions. The Buddha’s noble teachings, from the simple to the profound, are inseparable from causes and conditions.

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In our daily living, do our minds arise and cease as time passes? Are thoughts arising, abiding and ceasing? As we engage in spiritual practice, we must practice mindfulness and take good care of our hearts. So, in the Sutra of Infinite Meanings, there is this passage,

“Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.”

This passage also encourages introspection and self-reflection. We have talked about “flawlessness” before. Leaks are afflictions. If we can attain a flawless state, then we have taken the Dharma to heart, and afflictions do not trouble us. If we just listen to the Dharma without allowing it to enter our minds, our minds will only contain afflictions. 

This means we “have Leaks.” Next, I will explain, “A Leak is another name for affliction. It means to leak out.”

A Leak is a flaw through which [teachings] continue to flow out. If a water bucket is clean, the water it contains is also clean. If we fill a dirty bucket with water, and the water leaks out, the filth still remains. What are these filthy things? They are afflictions such as greed, anger and ignorance. These afflictions will cause the Dharma to leak out when it enters our minds.

I often tell everyone that we all intrinsically have Buddha-nature and wisdom equal to the Buddha’s. But greed, anger and ignorance has covered our intrinsic pure nature and wisdom, the way [Leaks] cause clear water to flow out and leave dirty and filthy things behind. These are afflictions and ignorance.

Where do they come from? From our daily living, from the external conditions we face when our Six Roots come in contact with the Six Dusts. So, as our senses encounter these sense objects, afflictions such as greed, anger and delusion arise in our minds. So, in Buddhist terms,

“Afflictions such as greed and anger [arise] day and night from the door to our Six Senses, eyes, ears and so on. When [wisdom] flows away continuously without pause, that is called a Leak.”

This is how our wisdom constantly flows away. Thus, pure wisdom cannot remain in our minds because in our daily living, we are constantly influenced by external conditions and [afflicted consciousness] has replaced our wisdom. To put this even more clearly, “consciousness” has replaced “wisdom.”

Consciousness refers to the Six Consciousnesses, and wisdom is pure and undefiled Dharma. So, the Six Roots and Six Dusts will cause our pure Dharma-essence to flow out. Therefore, afflictions will cause our wisdom to continuously leak out, so they are called Leaks.

Exactly what kind of damage can afflictions cause us? They can cause great harm.

“Afflictions can cause people to fall into the Three Evil Realms.” So, Leaks are afflictions.

Because afflictions lead us people to create more afflictions, our bad karma grows in this cycle, and our wisdom cannot manifest. Therefore, [our minds] are filled with darkness. What we have created is a lack of clarity, a path of ignorance, so we easily fall into the evil realms. If we do not act based on principles, we will create a cycle of enmity and disasters. This is the root of the Three Evil Realms. So, we must be careful.

How can we leave the evil realms behind? We must cultivate flawless Dharma, so the Dharma can enter our minds and not leak away. This is called cultivating flawless Dharma. Aside from being free of Leaks, “the state of Pratyekabuddhas is unconditioned.” To be free of Leaks is to be unconditioned. What is unconditioned?

“No causes, conditions, or creation is called unconditioned. It does not go through the four states of arising, abiding, changing and ceasing.”

“This is another term for true principles.”

If we can be free of Leaks, we can naturally attain the unconditioned state and preserve our wisdom. Unconditioned means that we will not create any causes or conditions, which cause various complications in people’s lives. Because of the interconnections of causes and conditions, there are many afflictions. When there are many afflictions, naturally there will be arising, abiding, changing and ceasing. Every day, our minds give rise to thoughts in response to people, matters and objects. This arising, abiding, changing and ceasing is the workings of our minds. Because of causes and conditions, our minds will naturally create much karma from afflictions. So, if we are unconditioned and do not create [karma], there will be no afflictions in our minds.

So, “Some become Pratyekabuddhas, flawless and uncontriving.” Pratyekabuddhas are solitary realizers, those who have awakened themselves. By coming in contact with the four seasons, spring, summer, winter and fall, they realized the impermanence of life and the cycle of birth, aging, illness and death. These are Pratyekabuddhas. Their method of practice is to clearly understand principles. By also eliminating afflictions, they can attain a state that is flawless and uncontriving. This is “the state of Pratyekabuddhas.”

“Some realize the Bodhisattva ground of no arising and no ceasing.” How can we experience no arising and no ceasing? We should know that everything in the world changes and goes through arising and ceasing. All things must arise and cease. If there is dawn, there will be night. The aggregate of action leads to constant change. The months continue to take each other’s place, so arising and ceasing are illusory appearances. Are they real or not? When we look at the past, everything is gone without a trace. It is all an illusory appearance.

So, “something that is non-arising does not arise from illusions.” Something that is ever-abiding is non-arising. We say that we have had Buddha-nature since Beginningless Time. It is impossible to say when Buddha-nature arose. It has always existed, so it is called non-arising. Non-arising means there is no arising of illusion.

“Since there is no arising, how is there ceasing?” It has been there since the very beginning. Buddha-nature is also non-ceasing. Whether we are in the Six Realms, in the heaven, human, hell, hungry ghost, or animal realm, our Buddha-nature always remains. So, Buddhist sutras state, “All living beings have Buddha-nature.” Thus, we need to understand that our Buddha-nature is non-arising and non-ceasing. Anything that arises and ceases is illusory. So, anything that is non-arising and non-ceasing is the ultimate, absolute truth. This is the truth. I hope our understanding grows deeper, that the Buddha-Dharma will enter our minds and abide within us forever.

All things in the world have illusory appearances of arising and ceasing. Something that is non-arising does not arise from illusions. Since there is no arising, how is there ceasing? Non-arising and non-ceasing are the ultimate, absolute truth.

More importantly, we are worried that if we cannot remain in this state, then our awakened nature will leak away or be covered. If we can be non-arising and non-ceasing, we are abiding in the Bodhisattva ground. “Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.”

The Buddha taught us to practice the Six Paramitas, a way of giving unconditionally. Giving, [upholding] precepts, patience, diligence, Samadhi and wisdom can bring us clarity and understanding of the ultimate truth of life. So, if we want to be close to the Buddha, we need to start with the Bodhisattva-path.

The Buddha’s only purpose in coming to the world is to teach the Bodhisattva Way. So, in the Lotus Sutra, before the Buddha began giving these teachings, He sat in meditation. Maitreya and Manjusri explained the causes and conditions that led the Buddha to come to this world to transform sentient beings by describing Sun-Moon-Lamp Radiant Buddha and how the radiance of His Buddha-nature illuminated that Dharma-assembly.

So, this passage in the Lotus Sutra states,

“Then the fourfold assembly, seeing the Sun-Moon-Lamp Buddha manifest great spiritual powers, all rejoiced in their hearts. And each inquired of the other, ‘What is the reason for these events?'”

At that time, the radiance illuminated the fourfold assembly. Everyone, from beginners to those practicing the Four Noble Truths, Twelve Links, Six Paramitas etc., all diligently cultivated proper practices among the fourfold assembly.

Sun-Moon-Lamp Radiant Buddha sat in Samadhi, radiating light and manifesting auspicious signs. He also manifested great spiritual powers. People were very happy to see this and also had questions in their minds. They also made haste to ask for teachings. But what Dharma would He expound? So, they “each inquired of the other.” This happened within the fourfold assembly. They were at the Dharma-assembly and were very joyful. But they did not know what the Buddha would teach. So, under this circumstance, everyone eagerly wanted to understand “the reason for these events.” This means that everyone was asking because they were eager to hear what the Buddha was preparing to teach.

The assembly asked each other because they wanted to hear the teachings, because they developed that sincere resolve. The Buddha’s teachings are based on causes and conditions. The Buddha’s noble teachings, from the simple to the profound, are inseparable from causes and conditions.

So, they wanted to hear the teachings because they developed that sincere resolve. This passage indicates that everyone had quieted down and sincerely wanted to listen to. Sun-Moon-Lamp Radiant Buddha’s teachings. They were sincere in their pursuit of teachings, so the Dharma could enter their minds. If we hear teachings without respect or sincerity, we cannot truly keep the Dharma in our minds. All Buddhas share the same path, so when Sakyamuni Buddha and Sun-Moon-Lamp Radiant Buddha prepared to expound great teachings, their manifestations were similar. They both first invoked reverence in the assembly, so people would value the Dharma. Then they would [manifest] the Dharma in actions.

So, “the Buddha’s teachings are based on causes and conditions.” The fundamental teachings of the Buddha begin with causes and conditions. All sentient beings face the convergence of causes and conditions. The convergence occurs naturally because causes and conditions create many afflictions. Sentient beings create karma, which leads to the creation of more bad karma. As I often say, sentient beings share collective karma. Every sentient being has different afflictions and karmic conditions. Regardless of their causes and conditions, they are all tainted and have become afflicted. When they are afflicted, they create many causes and conditions, which are defiled conditions. This is what sentient beings do.

The Buddha came to establish teachings for sentient beings. So, “the Buddha’s noble teachings” [range] “from the simple to the profound.” He came to give noble teachings, which ranged from the simple to the profound, from the Four Noble Truths, Twelve Links of Cyclic Existence, to Six Paramitas. All teachings, from the simple to the profound, are inseparable from causes and conditions.

The Buddha had given many teachings, but none of the true principles deviated from causes and conditions. So, fellow Bodhisattvas, the law of karma is the truth that the Buddha-Dharma is based on. We cannot ignore the law of karma; we must uphold and practice His noble teachings because everything originates from causes and conditions. The Sutra of Infinite Meanings also taught that. “Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.” Causes and conditions arise and cease as they converge.

In summary, in our daily living, we must take good care of our mind and prevent afflictions from entering it. We must safeguard our wisdom. Our wisdom must be flawless. If there are Leaks, it will flow away, and we will be led by our afflictions into the Three Evil Destinies. This was stated in the Sutra of Infinite Meanings, as well as the Lotus Sutra. So, we must work very hard and pay attention to the causes and conditions that we create in our daily interactions. We must always be mindful.

Episode 164 – Eliminate Afflictions through Meditation

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>> “Of those who hear, none will fail to open their hearts and minds and break the numerous entanglements of the endless cycle of birth and death. Some who hear may become Srotapannas, Sakrdagamins, Anagamins or Arhats.”

>> When we speak of “hearts and minds, heart” refers to accumulation, “mind” refers to contemplation.

>> “Entanglements” refers to the process of accumulation; it is another name for afflictions. This means that the causes of afflictions come from accumulation. Because we have accumulated countless afflictions, we cannot escape this cycle of birth and death. So, these are called entanglements.

>> “Accumulated entanglements in cyclic existence are categorized as entanglements.”

>> “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.”

>> “Seen too were Bodhisattvas who had entered deep states of Dhyana and Samadhi. With bodies and minds still and unmoving, they sought the unsurpassed path.”

>>Dhyana means to practice contemplation and is also known as calm thought. The body and mind are still and quiet. So, “Samadhi” refers to “the tranquility of a mind in a meditative state that can transcend chaos and delusions.”

>> So, single-minded right thinking is meditation. Stilling the thoughts in the mind is Samadhi.

>> “Seen too were Bodhisattvas who realized the ultimate state of cessation in all things. Each one within his land teaches the Dharma and seeks the path to Buddhahood.”

>> “These causes will lead to achievements.” These causes are still in the process of forming. “The Bodhisattvas seen are practicing the Six Paramitas.”

>> So, “[we must] realize the ultimate state of cessation in all things.” Certainly, “without attaining fundamental wisdom, we cannot realize this.”

>> “By realizing the ultimate state of cessation of all things, we have Prajna.” Prajna is wisdom. “Teaching Dharma and seeking the path to Buddhahood is acquired wisdom.”

>> “When conditions are not apart from wisdom, we will not give rise to discriminations. That is fundamental wisdom.”

>> “To discern between different appearances.” In the beginning, when things happen, we have wisdom that discerns. In the end, [we realize a state of] “wisdom that illuminates,” which is “acquired wisdom.”

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As Buddhist practitioners, we must accept the Buddha’s teachings with utmost reverence. We must have a mind free of discursive thoughts to truly be reverent. Therefore, in the Sutra of Infinite Meanings, there is a passage that states,

“Of those who hear, none will fail to open their hearts and minds and break the numerous entanglements of the endless cycle of birth and death. Some who hear may become Srotapannas, Sakrdagamins, Anagamins or Arhats.”

We must listen to teachings with an attitude of utmost reverence and sincerely receive the Dharma, then naturally it will penetrate our minds. In particular, we will “break the numerous entanglements of the endless cycle of birth and death.” We humans live in this world, rushing and bustling about, constantly troubled. We do not know how we came to be here or where we will end up. But in this lifetime, as interpersonal conflicts connect us and create a cycle of enmity, how can the cycle of birth and death be broken? How can we still our minds?

The birth and death we speak of is a form of arising and ceasing. In one sense, it refers to the arising, abiding, changing and ceasing in our minds. In another respect, it refers to the process of going from childhood to death, to birth, aging, illness and death.

We do not know how many times in a day the mind alone experiences arising and ceasing. We may be listening to the Dharma now, but after we are done and another condition arises, our minds will be fluctuating and unstable. This is truly beyond our control. Moreover, the body is truly impermanent. We do not know [when we will die]. Will we grow into our old age? We do not know. Even more troublesome is, when we leave the world, where are we going? We do not know that either. This is the suffering from the endless cycles of birth and death.

We engage in spiritual practice because we want to eliminate this lack of knowledge and awareness. So now, we are fortunate to be born human and listen to the Buddha-Dharma. After listening to the teachings, we must reverently allow the Dharma to penetrate our minds. Then naturally, “of those who hear, none will fail to open their hearts and minds.”

When we speak of “hearts and minds, heart” refers to accumulation, “mind” refers to contemplation.

As long as we truly listen reverently, we can understand these teachings. Our minds were originally full of afflictions, [but] after hearing the Dharma, those entanglements are dissolved. Thus, we will have “open hearts and minds” and naturally, we “break the numerous entanglements of the endless cycle of birth and death.”

Numerous means very many. For some unknown number of lifetimes, we have been involved in an endless mixture of gratitude and resentment. These are the long-accumulated “numerous entanglements.”

“Entanglements” refers to the process of accumulation; it is another name for afflictions. This means that the causes of afflictions come from accumulation. Because we have accumulated countless afflictions, we cannot escape this cycle of birth and death. So, these are called entanglements.

Entanglements are unbreakable and closely interconnected. They drag events of yesterday into today and bring both good and bad [karmic entanglements] from past lives into the present life. This series of entanglements follow us through birth and death and become afflictions. Thus, afflictions entangle us in birth and death. So, the Essay on the Meaning of the Great Vehicle states,

“Accumulated entanglements in cyclic existence are categorized as entanglements.”

So, we must “sever entanglements for liberation.” If we know how to sever entanglements, we can eliminate the source of afflictions. Then there will be an end to birth and death.

Then our minds will be pure. Naturally, as we listen to the teachings, we “may become Srotapannas, Sakrdagamins, Anagamins or Arhats.” So, Srotapanna is the first fruit, Sakrdagamin is the second fruit, Anagamin is the third fruit and. Arhat is the fourth fruit. To realize the Four Fruits is a stage in Small Vehicle practice where afflictions are eliminated.

As we ourselves learn from the Buddha, we must learn the Great Vehicle teachings. The great encompasses the small. If we have not yet eliminated the afflictions of the Small Vehicle, as Great Vehicle practitioners, if we still have afflictions, how can we walk the Bodhisattva-path? So, eliminating afflictions is something we spiritual practitioners must aspire and vow to do. This is the road we must take. This is something we must mindfully experience.

As the Lotus Sutra 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 can shine light on the way in which a practitioner engages in spiritual practice. Similarly, in the process of spiritual practice to walk the Bodhisattva-path of. Great Vehicle teachings, the first requirement is to give. Giving, precepts, patience, diligence, Samadhi and wisdom, those who practice Great Vehicle teachings cannot lack these qualities. So, we must practice giving, which requires patience. Those who make vows and aspirations number as many as the Ganges’ sands.

Some are already putting it into action, while others’ wisdom has not yet awakened. But they still intrinsically have Buddha-nature. They were [as many] “as the Ganges’ sands and were illumined by the Buddha’s light.” There are still many people who have not yet received the light of this wisdom. The Buddha-light is everlasting, like the sun, and ever-brilliant. Sentient beings’ minds turn [like planets]. If afflictions arise, even if the sun is up, it is like we are facing away from the sun and it is dark. As long as we sentient beings take care to turn our minds around, then we will face the light once again. So, the Buddha-light is everlasting.

Now we will discuss,

“Seen too were Bodhisattvas who had entered deep states of Dhyana and Samadhi. With bodies and minds still and unmoving, they sought the unsurpassed path.”

After giving, [upholding] precepts, patience and diligence comes Samadhi. We need to be diligent. Being diligent means more than going among people to give. In giving, we will encounter obstacles, so we must proceed and not back down. This also trains us to be in Samadhi. To reach Samadhi, we must practice Dhyana. We “enter deep states of Dhyana and Samadhi.”

To go through states of Dhyana we must engage in self-reflection. By self-reflecting, we give ourselves this space to think about things that happen in our interactions. We need to think about why we are angry, afflicted and so on and consider how to handle it. This is how we create space for self-reflection. This is part of our practice and refinement.

I often say, we need to work on our habitual tendencies. We need to learn to [correct] our habitual tendencies. If someone glares at us and we angrily glare back, this is a habitual tendency. Spiritual cultivation is responding to an angry gaze with a compassionate countenance and appearance. If we can do this, we will refine our habitual tendencies and can naturally mitigate challenging conditions. This is what it means to cultivate habits.

[Dhyana] can also mean “calm thought,” as when “the body and mind are still and quiet.” The state of mind we use to perceive others is one filled with tolerance and forbearance. This is reaching a state of calm thought. When our minds are already very tranquil, no situation can cause our minds to waver. Hence, “the body and mind are still and quiet.” The essence of the mind has returned to its original nature. In this way, we are close to our Buddha-nature; our bodies and minds are still and quiet.

Dhyana means to practice contemplation and is also known as calm thought. The body and mind are still and quiet. So, “Samadhi” refers to “the tranquility of a mind in a meditative state that can transcend chaos and delusions.”

When our minds are in a state of tranquility, they remain unwavering, tranquil and clear. To be “in a meditative state that can transcend chaos and delusions” is [to prevent] these chaos and delusions from agitating our minds. Then our minds, no matter how chaotic our surroundings are, will not give rise to delusional thoughts. Our minds are still and peaceful and settled in one state, the state of Samadhi.

So, single-minded right thinking is meditation. Stilling the thoughts in the mind is Samadhi.

Regardless of the external conditions, to keep our minds from being disturbed by them, we must have such a state of mind. Then these entanglements in our minds will not keep forming more entanglements.

Next the text continues,

“Seen too were Bodhisattvas who realized the ultimate state of cessation in all things. Each one within his land teaches the Dharma and seeks the path to Buddhahood.”

This illumination from the Buddha’s light [allowed] us to also see Bodhisattvas who had already realized the ultimate state of cessation in all things. Ultimately, things do not arise or cease. There is wondrous existence in true emptiness, true emptiness in wondrous existence. These beings have already eliminated their mental defilements and subdued their habitual tendencies. Thus, “Each one within his land teaches the Dharma and seeks the path to Buddhahood.” This happens within each land. “Land” here refers to the people and the world that our minds deal with, the realm of physical existence, the mundane world and so on. We all have a way of dealing with people and being clear about matters and teaching the Dharma. Other than teaching the Dharma, we also continuously seek the path to Buddhahood. We seek the path to Buddhahood and transform sentient beings.

People who have already made aspirations can, in every condition and environment, “teach the Dharma and seek the path to Buddhahood.” This means,

“These causes will lead to achievements.” These causes are still in the process of forming. “The Bodhisattvas seen are practicing the Six Paramitas.”

Practicing the Six Paramitas means they are still in the process of spiritual cultivation.

This passage [describes] those who have aspired to truly understand the meaning of the Dharma. Though we are still in the process of practicing, the teachings are very clear.

So, “[we must] realize the ultimate state of cessation in all things.” Certainly, “without attaining fundamental wisdom, we cannot realize this.”

To understand the teachings on cessation, we must deeply realize this fundamental wisdom. If we do not realize fundamental wisdom, then we cannot know the teachings on cessation. We only say, “I know, I know,” but do we know how cessation happens? [If we say,] “I do not really understand,” then we have not realized it, we just know about it. But if we have not comprehended it, how can we realize the ultimate state of cessation in all things? So, we still need to put in a lot of effort. Therefore,

“By realizing the ultimate state of cessation of all things, we have Prajna.” Prajna is wisdom. “Teaching Dharma and seeking the path to Buddhahood is acquired wisdom.”

After we understand these teachings, we can go among people and truly be impartial.

I often say, “Show compassion to all equally.” We need impartial wisdom to understand things.

“When conditions are not apart from wisdom, we will not give rise to discriminations. That is fundamental wisdom.”

If we can perceive conditions with wisdom, we will not discriminate.

What is the difference between these states? People have the same tranquil and pure Buddha-nature. Everyone is equal, but later conditions cause us to give rise to discriminations. As for consciousness, we must turn that into wisdom. Consciousness alone is not enough, we must have wisdom.

“To discern between different appearances.” In the beginning, when things happen, we have wisdom that discerns. In the end, [we realize a state of] “wisdom that illuminates,” which is “acquired wisdom.”

So in conclusion, there are two types of wisdom: One is fundamental wisdom; one is acquired wisdom. This is what we must seek, a way to “teach the Dharma and seek the path to Buddhahood.” We must unite knowledge and wisdom to awaken self and others, to have perfectly awakened conduct.

So, we must be mindful. The Buddha-path is still far away; we still need to diligently move forward on this Bodhisattva-path. We have to eliminate afflictions. Isn’t eliminating afflictions a Small Vehicle teaching? No. It is part of the practice of. Great Vehicle teachings as well. We must eliminate afflictions and dissolve our habitual tendencies to unite these two types of wisdom into one, so we can clearly discern conditions. So, I hope everyone will always be mindful.

Episode 161 – Perfect Wisdom-Life by Transforming Consciousness into Wisdom

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>> “All of us together, an assembly of 80,000, make prostrations to and take refuge in Him.”

>> “He has skillfully eliminated thinking, perceiving and consciousness, the noble being who has no attachments and is like a trainer of elephants and horses.”

>> We need to turn thinking, perceiving and consciousness into pure and undefiled wisdom.

>> Precepts, Samadhi, wisdom, liberation and liberation’s understanding and views are the Fivefold Dharmakaya.

>> Next, “[He is] the noble being who has no attachments and is like a trainer of elephants and horses.” This praises the Buddha’s perfect virtues.

>> The World-Honored Ones began “expounding the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers. Dharma refers to teaching methods. Principles” refers to the meanings they contain.

>> “Out of great loving-kindness, the Tathagata expounded such subtle and wondrous meanings of the Dharma.”

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The mind can create all phenomena and bring into existence all appearances. This is why I often say, “All things are created by the mind.” The power of the mind creates the appearances in this realm of physical existence. Take this space as an example. When I think about how my ability to speak every morning depends on having a place like this, I feel very grateful. A stable spiritual practice center and surroundings bring peace to our bodies and minds. For this, we are very grateful to the countless Bodhisattvas who created, constructed and completed this magnificent spiritual practice center. Therefore, we need to always feel grateful.

The Sutra of Infinite Meanings also taught us that we, the assembly, need to help fulfill [the conditions]. In particular, we need to be of the same mind and reverently believe in the Buddha’s teachings and sincerely accept and practice them. So, let us now discuss the Sutra of Infinite Meanings.

Yesterday, I mentioned that everyone became very happy when they saw the Buddha. His 32 Marks and 80 Excellent Characteristics make everyone happy. Therefore, every person reverently and sincerely paid their respects. Since every day we prostrate to the Buddha and learn the Dharma, naturally, our pride and arrogance are eliminated. With humility and compliance, we have faith in the Buddha and learn His teachings. Then we can attain the 32 Marks. This is also how the Buddha practiced to attain them. So, as we learn from the Buddha now, we must engage in the same spiritual practices.

The Buddha taught us how to engage in spiritual practice, how to form good karmic affinities with others. By forming good karmic affinities, we can bring happiness to others. As Buddhist practitioners, we must completely comply with the Buddha’s teachings.

Great Magnificent Bodhisattva, in the Sutra of Infinite Meanings, began to speak on behalf of everyone,

“All of us together, an assembly of 80,000, make prostrations to and take refuge in Him.”

In the Sutra of Infinite Meanings, Great Magnificent Bodhisattva spoke on behalf of others, saying, “All of us.” This refers to an assembly of over 80,000. Bodhisattvas alone numbered 80,000, and he represented them all. Therefore, the 80,000 Bodhisattvas “make prostrations and take refuge in Him.” These 80,000 Bodhisattvas were happy and were already [waiting] neatly and respectfully at this Dharma-assembly. To “prostrate” is to touch the head down and cast the four limbs to the ground. They all neatly prostrated, kowtowed and paid their respects. This is how they respectfully took refuge, which means with body and mind, they will rely on the Buddha’s wisdom to guide them in the right direction.

“He has skillfully eliminated thinking, perceiving and consciousness, the noble being who has no attachments and is like a trainer of elephants and horses.”

They came to request teachings, to ask the Buddha to point out the right course. The course of spiritual practice for sentient beings is to learn “skillful elimination.”

This means that since some unknown point in time, our mind, thinking and consciousness have been defiled by ignorance. Now we know that the Buddha said we all intrinsically have Buddha-nature. But how can we return to this intrinsic nature? Our minds, consciousness and thinking have been scattered among external [phenomena]. How do we reel in our scattered minds, thinking and consciousness? We need to have a method. This is why I often tell you to turn consciousness into wisdom.

Our thinking, perceiving and consciousness are scattered everywhere and [are influenced by] greed, anger, ignorance, arrogance and doubt. [With minds] scattered in the world around us, we create karma of affliction. Therefore, if we do not quickly engage in spiritual practice and turn things around, the world will be in chaos.

Because people’s minds are troubled, the world is troubled. This is why we need Buddhas and Bodhisattvas to come to this world to transform all beings. We are considered fortunate and blessed to be among those whom all Buddhas and Bodhisattvas aspire to transform in this world. Therefore, every one of us needs to believe in the Buddha’s teachings with utmost reverence and sincerity. We need to quickly turn our consciousness, thinking and perceiving around. As we come in contact with external sense objects every day, thoughts arise. So, when sense objects [give rise] to thoughts, we need to turn that consciousness into wisdom, fast.

With our consciousness, we [superficially] know things without recognizing their underlying principle, which is that all things are impermanent and ever-changing, unreal and illusory. Many things in the world are illusory. Sometimes we sit down and close our eyes because we want to focus. However, many illusory appearances still arise in our hearts and minds. We do not know where our thinking has led us. We clearly want to focus, to sit down and quietly contemplate [to attain] [a state of] tranquility and clarity, with vows as vast as the endless void. This mindset is pure and free of appearances and attachments. We obviously want to attain this purity. But whose mind can be free of thinking and illusory thoughts?

Therefore, the Buddha explained that instead of thinking so much, we just need to deal with reality. Even though the things we deal with are all impermanent, if we can fully understand them, we will not be attached to the illusory appearances in our minds nor to what we encounter in this physical world. Whether good or bad, whatever stirs our thoughts, we will not be influenced by those external conditions or get attached to them. This enables our bodies and minds to thoroughly understand principles.

So, “skillful elimination” is how we can manage the ways in which external conditions influence how we think. Thinking happens in the brain; we can take what is in the mind, the brain, and turn it into wisdom. Wisdom is used to clearly discern right from wrong in this world. This is called discerning wisdom. We all intrinsically have impartial wisdom. All living beings are equal. Anything that moves and is sentient is living. So, wisdom inspires us to exercise compassion and wisdom. If we have wisdom, our boundless and limitless great love, which has no attachments, will spontaneously arise. When we exercise compassion and wisdom, we are walking the Bodhisattva-path.

This is “skillfully eliminating mind, thinking and consciousness.” If we eliminate internal and external attachments, our wisdom will grow. Therefore,

We need to turn thinking, perceiving and consciousness into pure and undefiled wisdom. Each sentence in the Sutra of Infinite Meanings has very profound meanings.

Next, we take refuge in the Buddha’s Dharmakaya. “Making prostrations and taking refuge” earlier is actually about giving our bodies and minds something to rely on, a method of spiritual practice. We take refuge in the Buddha’s Dharmakaya. This means we take refuge in the Dharma, in the true principles the Buddha teaches.

Since we have taken refuge, we need methods for spiritual practice. These include precepts, Samadhi, wisdom, these three things, as well as liberation and liberation’s understanding and views.

In other words, we will turn the previously mentioned thinking, perceiving and consciousness into liberation’s understanding and views. With wise views and understanding, we see things differently from ordinary people.

All Buddhas and Bodhisattvas have true views and understanding. They teach us to develop perfect virtue, which means to have perfect character and to cultivate in the same way the Buddha did. By practicing the Bodhisattva-path, we will attain perfect wisdom and virtues. Then we can see all worldly appearances in the same way as Buddhas and Bodhisattvas and will naturally take this path.

We are obviously unenlightened beings right now; how can we be equal to Buddhas and Bodhisattvas? The Buddha taught us to follow the examples of Bodhisattvas. Bodhisattvas can attain Buddhahood, and since we are now learning to be Bodhisattvas, we can attain Buddhahood as long as we are able to keep up with Bodhisattvas.

Therefore, the Buddha’s Dharmakaya guides us to take the first step of upholding precepts. We must be determined not to be affected by external conditions. We need to grow in wisdom. Then naturally our minds can be free of hindrances and can attain liberation and attain understanding and views equal to. Buddhas and Bodhisattvas. This is called the Fivefold Dharmakaya.

Precepts, Samadhi, wisdom, liberation and liberation’s understanding and views are the Fivefold Dharmakaya.

This is what we need to work on when we take refuge with Buddhas and Bodhisattvas. We must cultivate the Fivefold Dharmakaya, which are the true principles that we must accept and practice.

Next, “[He is] the noble being who has no attachments and is like a trainer of elephants and horses.” This praises the Buddha’s perfect virtues.

Once the Buddha attained enlightenment, He still returned to this world to train stubborn sentient beings.

No matter how stubborn sentient beings are, all Buddhas and Bodhisattvas have loving-kindness and exercise compassion. Because of the Buddha’s loving-kindness, He wanted all beings to be happy and at peace. So, He developed methods to help them relieve everything from their endless mental sufferings to sufferings from their surroundings in this impermanent and ever-changing world. This is the Buddha’s kindness and compassion. He exercised compassion to awaken His wisdom to save and transform sentient beings. This is what the Sutra of Infinite Meanings encourages everyone to mindfully understand.

The following passage in the Lotus Sutra reiterates that all Bodhisattvas showed respect and love, and all heavenly beings and dragon-gods were already happy and making offerings to the Most Honored Among Humans. Under these conditions,

The World-Honored Ones began “expounding the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers. Dharma refers to teaching methods. Principles” refers to the meanings they contain.

Dharma refers to principles and methods for teaching sentient beings. Principles are intangible and have no appearances, so they need to be demonstrated through methods. Thus, [Dharma] is called teaching methods. “Meaning” refers to the principles they contain. Every single thing contains principles. Physics is the principles of objects, physiology, the principles of human [bodies] and psychology, the principles of our minds. Therefore, everything has to work according to the principles they contain. This is the definition of meaning.

Therefore,

“Out of great loving-kindness, the Tathagata expounded such subtle and wondrous meanings of the Dharma.”

The Tathagata was very kind and compassionate, and expounded many subtle and wondrous teachings.

This subtle and wondrous Dharma is mentioned in the Sutra of Infinite Meanings. The essence of the teachings in the Lotus Sutra contains infinite meanings. And now, the many and expansive teachings in the Lotus Sutra must be captured here so people can understand very profound things.

Therefore, the Sutra of Infinite Meanings along with the Lotus Sutra and the Sutra of Meditating on Samantabhadra Bodhisattva are called the Threefold Lotus Sutra.

The [last sutra in the series] teaches us how to repent. For the Dharma to penetrate our hearts, we must first repent everything. We must constantly maintain purity in our minds. If we do not clean out the ignorance and defilements from the spiritual training ground of our mind, it cannot accommodate magnificent, subtle and wondrous true principles. Those cannot enter our minds. Therefore, we must constantly be mindful so afflictions will not disturb or contaminate our pure minds. So, we must always be mindful.

Episode 160 – When the Mind Is in Harmony with Dharma

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>> This allows sentient beings to happily pay respect to Him and sincerely express their utmost reverence. Because He has eliminated self-importance and arrogance, He has perfected such a wondrous body.

>> “One could also see Tathagatas naturally attaining Buddhahood, their bodies the color of golden mountains, upright, imposing, very subtle and wondrous. As though within pure crystal, there appeared a real golden image.”

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Our True Nature Is Like Pure Crystal.

Every day, as our minds encounter conditions, we have to be in harmony with the Dharma. The Dharma is inseparable from the Buddha. So I often say, “The Buddha must be in our hearts, and the Dharma must penetrate our minds.” We must constantly be self-vigilant and safeguard our minds.

[Teachings from] the Sutra of Infinite Meanings keep inspiring our minds to take something from the external environment into the depths of our minds and then use [what we realized] to deal with our surroundings and all the phenomena and principles they contain.

Principles and phenomena must be in harmony. I have always said that principles remain forever, like the Buddha’s Dharmakaya (Dharma-body). The Buddha’s body will last forever; fundamentally, it does not arise or cease. Principles will always exist, only the external appearances change. These external manifestations are all created. So, everything with form or appearance, the changes we see in the world in different times and environments, are the results of the workings of the mind. When a thought goes astray, that creates a lot of karma. The karma of sentient beings is reflected in the appearances of this world as well as in the time and the different ways of living. These are all created by humans.

All phenomena arise from our minds. The mind is like a painter; all appearances are created by humans. Since these creations have appearances, they go through formation, existence, decay and disappearance. Nothing has fixed form. When something forms, it is new. As this thing slowly becomes old, its appearance changes and it starts to decay. This is why there are no fixed appearances.

But the methods used to create things in a certain way are within human brains. Whatever we think of, we can create. We know to do this because of knowledge, and the source of this knowledge is wisdom. Wisdom is inherently pure and clear, but because our minds create [karma] and are defiled, wisdom is turned into consciousness. There is a difference between consciousness and wisdom.

So, wisdom is everlasting and unceasing, and with it, we can discern the ultimate truth. This is the pure, great perfect mirror wisdom. Wisdom is everlasting and unchanging. Every person and being is inherently equal, whether one is an elephant, a bull, a horse or a worm wriggling on the ground. Every living being inherently has Buddha-nature. With wisdom, we see this equality.

Thus, the wisdom of impartiality and the wisdom to discern true principles come together. This is our intrinsic nature. So, the Buddha tells us that we all intrinsically have Buddha-nature. This means we have a pure nature, a pure Buddha-nature.

The amount of good affinities the Buddha has created with all sentient beings determines the kind of appearance He will manifest, such as 32 Marks or 80 Excellent Characteristics. Indeed, if we create good affinities with people, when people see our appearance, they feel joy. Because of this joy, they see this as a “good appearance.” We only feel joyful when we see something good. What we relate to and pursue are things we like and consider good. This is how our minds interact with appearances.

So, the same applies to when we see the Buddha’s appearance, His 32 Marks. The Buddha’s Dharmakaya is ever-abiding, but His appearance is not fixed. The Buddha also goes through the appearances of birth, aging, illness and death. So, this appearance is within our minds. We must make an effort to understand this principle. The Buddha’s intrinsic nature never changed and stayed the same from birth until the end, but His appearance changed. The sincere respect of sentient beings does not change. This respect [comes from] close and good karmic affinities. The reverence that arises does not change. So, here we talk about how “this allows sentient beings to happily pay respect to Him.”

This allows sentient beings to happily pay respect to Him and sincerely express their utmost reverence. Because He has eliminated self-importance and arrogance, He has perfected such a wondrous body.

Everything about Buddha’s appearance is dignified. We can see that “this allows sentient beings to happily pay respect to Him.” Very naturally, people became joyful and paid obeisance very reverently and respectfully. This expresses our earnest, unsurpassed and utmost reverence and respect.

“They sincerely express their utmost reverence.” He has perfected such a wondrous body. Although the Buddha lived over 2000 years ago, we revere Him as if He is still with us. The Buddha is still in front of us and within our hearts. He is in all places. Every day, I talk about people’s major flaws, greed, anger, ignorance, arrogance and doubt.

First, doubt means we are suspicious and unbelieving. Our respectful worship expresses our reverence toward the Buddha. We revere the Buddha as if He is still with us. But some think paying respect to the Buddha is about asking for protection.

In fact, we spiritual practitioners, we Buddhists, must believe in His teachings. Based on what He taught and told us, we must believe that we all have a Buddha in our self-nature. But we are hindered by our arrogance and doubt, so we cannot faithfully accept and practice the Right Dharma. Often our sense of gain and loss is what leads us to seek, to pay our respects. We do these things because we think we can receive blessings. Actually, by sincerely paying our respects, we discipline ourselves and subdue our arrogance. We need to eliminate our arrogance completely.

Aside from greed, anger and ignorance, there is arrogance. When we are arrogant, we cannot humble ourselves to respect the Dharma. If we do not have this respect, we will not believe in the Buddha’s teachings. So, we must believe and have Right Faith. At the same time, we must faithfully accept and practice the Dharma. Our own conceit and pride must be eliminated. So, when we make obeisance [to the Buddha], we are not asking Him for something, we are asking to eliminate arrogance in our minds. So, we make obeisance to eliminate arrogance.

People are conceited and arrogant. We fail to see and respect other people’s strong points. When we respect other people’s strengths, we are able to admire and learn from them. I often say that every person is a sutra. When we see ugly and abominable appearances, we must think, “Do I behave that way?” If we do, we must change right away and humble ourselves. We must treat others with respect so they find us very pleasant and want to be close to us and be in our company.

This how we can learn from every person. This is why we say, “In a group of three, I will find my teacher.” Through our interactions with people, we learn intangible and formless principles. We learn that all manifested external appearances come from the workings of our minds. The things we can change are not fixed. The habitual tendencies of others are acquired, and are also not fixed. So, if we can clearly understand these principles, we understand appearance and non-appearance. Then we will not be so attached to our views of appearances.

So this means, “He has perfected such a wondrous body.” As we engage in spiritual practice, if we can completely understand these principles, [we can] thoroughly eliminate our arrogance, conceit and egotism. Because of the Buddha’s appearance, we believe that the Buddha created many good affinities with sentient beings, and that is why they feel respectful when they see Him. Since Beginningless Time, the Buddha has been doing this as part of His spiritual practice. Therefore, He has accumulated so many [good karmic connections] that sentient beings can see His good appearance. Bringing joy to people is something Buddha can do.

Of course, we intrinsically have Buddha-nature, so we can also achieve this. In our spiritual practice, as we encounter external conditions, we must make an effort to recognize and understand everything so that we can transform consciousness into wisdom. Our minds must be impartial toward all phenomena. We must have this impartial mindset toward all sentient beings regardless of their appearance. This is the Buddha’s spiritual state. In His past lives, He went through this process to reveal [teachings] and guide us. When we see the Buddha, we see principles and feel joyful. Then all Dharma has already penetrated our minds.

Next, [the sutra] states,

“One could also see Tathagatas naturally attaining Buddhahood, their bodies the color of golden mountains, upright, imposing, very subtle and wondrous. As though within pure crystal, there appeared a real golden image.” 

Everyone, including. Manjusri Bodhisattva and Maitreya Bodhisattva were praising the Buddha. With the light of the Buddha shining everywhere, sentient beings could see the Buddha at the Dharma-assembly. They could understand that all Buddhas, Tathagatas, from the past and present have all naturally attained Buddhahood the same way.

How does one naturally attain Buddhahood? If we can eliminate the false and return to the true, we can return to our Buddha-nature and quickly attain Buddhahood. As long as we can aspire and vow to follow the path taken by the Buddha, we will clearly see our true nature. If our minds are clear, our true nature will emerge. This happens naturally. Buddha-nature is natural; it is not created. When something is created, it has an appearance. It is not a true principle. Something tangible and with an appearance is not a true principle and will go through changes. I always tell you this, and I hope you can clearly understand.

“Their bodies the color of golden mountains.” Our intrinsic Buddha-nature is so pure, and as bright as shining light. It is like golden mountains. This is a way to describe it.

“Upright, imposing, very subtle and wondrous.” Certainly, the Dharmakaya, the true principles, of every Buddha, every Tathagata, are truly magnificent. These are not contrived, but are very natural, truly gracious and magnificent. This subtlety and wondrousness cannot be expressed in words. We use “subtle and wondrous” as an approximation.

“As though within pure crystal.” Actually, the natural state of the universe that we see is like an image within pure, clear crystal. It is free of defilements. The image within a crystal is not tainted by external defilements. Indeed, it is pure like clear crystal. This is why I tell everyone that the Buddha is within our minds; He is within the crystal, pure and without defilement. This is such a subtle and wondrous state.

“There appeared a real golden image.” Within the crystal, there appeared a real golden image. This signifies nobility. The Buddha’s intrinsic nature and appearance and His Dharmakaya’s appearance is so noble and pure, free of defilements. So, the Sutra of Infinite Meanings also speaks of. His 32 Marks and 80 Excellent Characteristics. This same passage also appears in the Lotus Sutra. This conveys that true principles, the ultimate truth, will exist forever and remain pure, dignified and undefiled. If we can all understand this, we must always be mindful.

Episode 159 – Collectively Create Good Karma and Cultivate Dignified Appearances

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>> “But in truth, there is no appearance nor any form; all appearances are perceived by the eye. While His appearance is of non-appearance, He manifests the appearance of a body. He manifests with the same physical appearance as sentient beings. But in truth, there is no appearance nor any form.”

>> The [appearance of] His transformation-body depends on the capabilities of sentient beings. To those whose capabilities are mature, His transformation-body appears good. Whether His appearance is good has nothing to do with His body, and everything to do with their capabilities.

>> From the perspective of non-appearance, appearance involves created appearances and false appearances. The Vairocana Sutra states that something that can be seen and is apparent has an appearance. Everything that has an appearance is unreal and false. We falsely see the four elements as our body.

>> “Seen as well were heavenly beings and humans, dragons, gods and yaksa retinues, gandharvas and kinnaras, each making offerings to their Buddhas.”

>> Dragon-gods are one of the eight classes of Dharma-protectors. Yaksas, also called speedy ghosts, are also mentioned in the Medicine Buddha Sutra.

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“But in truth, there is no appearance nor any form;
all appearances are perceived by the eye.
While His appearance is of non-appearance, He manifests the appearance of a body.
He manifests with the same physical appearance as sentient beings.
But in truth, there is no appearance nor any form.”

This expresses the truth that the Buddha’s Dharma was always without appearance. We should also understand that, in the same way, the Buddha-body is without appearance or form. So, “In truth, there is no appearance nor any form.” This refers to the Buddha’s Dharmakaya and how it adapts to the capabilities of sentient beings perceiving His body. If their capabilities have matured, then the sentient beings will see the dignified 32 Marks and 80 Excellent Characteristics in the Buddha’s transformation-body. If they have karmic affinities with the Buddha, they can naturally see that His appearance is good. The Buddha’s image always sparks joyfulness in all those who see Him. His every manner and action is admired and respected by every person.

The [appearance of] His transformation-body depends on the capabilities of sentient beings. To those whose capabilities are mature, His transformation-body appears good. Whether His appearance is good has nothing to do with His body, and everything to do with their capabilities.

So, is His appearance good or not? Whether the Buddha is endowed with 32 Marks depends on the capabilities of sentient beings. If the sentient beings have mature capabilities, then naturally what they see will bring them joy. Whether they are listening to the Buddha’s voice or looking at the Buddha’s image, [without realizing it,] all Dharma will naturally penetrate their minds.

Therefore, “In truth, there is no appearance nor any form” means that the Buddha’s Dharmakaya is good. Does the Buddha’s Dharmakaya only have 32 Marks? Does it only have 80 Excellent Characteristics? Actually, these are infinite. We unenlightened beings are truly unable to describe His infinitely pure and perfect virtuous appearance, His marks and characteristics.

The joy that sentient beings feel upon seeing Him is not only the result of the 32 Marks and 80 Excellent Characteristics. Everything about Him makes them happy. This is [because of] the Buddha-Dharma. I hope we can understand the Buddha’s teaching from His Dharmakaya (Dharma-body). His Dharmakaya has always been a set of principles and principles have always had no appearance, so [the Dharmakaya] cannot be seen nor touched. However, it is replete with principles.

These principles truly encompass all things in the universe and work in harmony. As for the Buddha, when He manifested in this world, He took on a human appearance. He did this as a result of His affinities with sentient beings. His conditions for transforming sentient beings are also principles. Causes, conditions, effects and retributions are all principles. Of these principles, we cannot see causes; we cannot touch affinities. They are but perceptions of the human mind.

Have we planted good causes in our interactions? If we typically create karma with our body, speech and mind that will help other people, those are “good causes.”

Good causes and conditions are created by the Threefold Karma of body, speech and mind. These seeds planted among people are called “good causes.” Good causes are the most important. We cannot actually see these causes; we just need to do these things. In the process of doing, we plant intangible seeds. Once planted, they go through a process. People, matters and objects may act as causes. Once a cause exists, it attracts conditions.

So, the cause needs to exist before the conditions. We need soil only after we have a seed. In addition to soil, the seed also needs sunlight and water. When these conditions converge, they fulfill karmic conditions, which means they enact the principles. Though we may not see that process, when everything comes together so perfectly and completely, this embodies the true principles of enlightenment. This is called the Buddha’s Dharmakaya. So, all true principles are embodied in the Buddha’s Dharmakaya.

So, we say principles have appearance and non-appearance, Appearance is the fruit of fulfilled karmic conditions created by all beings. This is called having an appearance.

From the perspective of non-appearance, appearance involves created appearances and false appearances. The Vairocana Sutra states that something that can be seen and is apparent has an appearance. Everything that has an appearance is unreal and false. We falsely see the four elements as our body.

Similarly, this applies to our relationships. We start out not knowing each other, but somehow causes and conditions brought us together. In our past lives, there was this cause which converged with various conditions. I became a monastic and then had a thought. When causes and conditions matured, Tzu Chi came to be.

Everyone, we can also all sense that. Tzu Chi created causes and conditions for people in society to better understand how the Buddha-Dharma can benefit humankind. Because of good deeds that benefit the community, people see the value of believing in the Dharma. This is why many people come to hear the Dharma, then devote themselves to benefiting all beings. This results from the sequential convergence of causes and conditions. Because these causes and conditions converged, we have achieved this appearance.

So, true principles are without appearance and can be seen everywhere, but when causes and conditions converge, that creates an appearance. Thus, we contrast appearance with non-appearance. If not for true principles of non-appearance, how could there be conditions for creating [appearances]? So, based on true principles, causes must first be created in order to converge with conditions.

All in all, principles are without appearance; they pervade the endless void and are in all places. Appearance comes from convergence of people, matters, objects and all things in the world. Everything we see that has an appearance arose from the convergence of causes and conditions. This also applies to humans. We created a cause with our parents, so these conditions led us to be born in this world. Thus, we have an appearance. Non-appearance represents true principles. Everything we did in the past still exists. So I often say, nothing follows us after death except karma. What we cannot [change] are the actions we have taken. Because the cause had been created, after we let go of that past life, causes and conditions lead us into the next life.

I often tell you all that while ordinary people do this, the Buddha does not. The Buddha uses His original true principles to guide the deluded sentient beings in this world. He returns on the ship of compassion and comes here for one great cause. His physical appearance, His 32 Marks and 80 Excellent Characteristics are already very complete. He does not come to this world involuntarily, but solely out of compassion and a desire to not see sentient beings suffer. This is why He comes to transform sentient beings. The Dharmakaya of Buddhas and Bodhisattvas is a body of true principles.

Thus, the Dharmakaya is a set of true principles. I keep saying this to everyone, but does everyone understand? The degree of magnificence in His appearance depends on the capabilities of sentient beings. If their capabilities are mature, seeing the Buddha and hearing teachings will bring them great joy. Joy comes from good appearances and good causes and conditions. These will help us more easily transform people.

Next, we will talk about, 

“Seen as well were heavenly beings and humans, dragons, gods and yaksa retinues, gandharvas and kinnaras, each making offerings to their Buddhas.”

“Seen as well were heavenly beings and humans.” In the past I have often said that those who practice the Ten Good Deeds may rise to the heavens and enjoy heavenly blessings. Those who abide by the Five Precepts may stay in the human realm. In this world, the Five Destinies are intermixed, along with good and evil. Suffering and joy both exist in this world. Those who suffer can still encounter the Dharma, because the Buddha appeared in this world.

One cannot attain Buddhahood in the heaven realm. [Becoming] a heavenly being relies on doing the Ten Good Deeds. Heaven is a place for enjoyment and is a place without suffering. When heavenly beings exhaust their blessings, Five Signs of Decay manifest in their appearance. This shows that once heavenly blessings are gone, heavenly beings fall back into the Six Realms, to human, hell, hungry ghost and animal realms. They still carry remnants of past karma and still have to face retributions. So, the heavens are still part of the mundane world.

When the Buddha appears, He appears in this world. This is a world of endurance. Although it is a world to be endured, with both good and evil, each one of us intrinsically has Buddha-nature. We all have the opportunity to be transformed. By knowing that life is full of suffering, that life is impermanent, we can be liberated from this suffering. Here we have an opportunity for spiritual practice. So in this world, good and evil are intermixed. It is a place where people can accept the Buddha’s teachings.

So, the Buddha appears in this world not only to present and illuminate the truths of all Buddhas, but also to transform heavenly beings. When we study Buddhist sutras, we often learn of heavenly kings coming to request teachings and heavenly beings coming to take refuge. So, even though the Buddha is in this world, He is a teacher to humans and heavenly beings.

There are also “dragons, gods and yaksa retinues.” Dragons, gods, yaksas, gandharvas and kinnaras represent the eight classes of Dharma-protectors. There are also gods of music, gods of fragrance and so on. They all come to take refuge in Buddha-Dharma. In the realm of heavenly gods, there are both good deities and evil ones. There are Dharma-protectors and maras that come to destroy the Dharma. But those who come to protect the Dharma, all the heavenly Dharma-protectors, can receive the radiance of the Buddha’s light and bask in this Buddha-light. All the heavenly beings and Dharma-protectors come to make offerings.

Dragon-gods have great power. Rainfalls and droughts are all connected to the dragon-gods. It is said that dragon-gods control the element of water, of rain for “they exercise power that cannot be measured.” These are not powers that we humans can measure.

In the past, if a drought occurred, the king led all his ministers and subjects to reverently adopt vegetarianism and uphold precepts to pray that the heavens would allow rain to fall. These are gods we cannot see. In this world, all beings share collective karma. So, we sentient beings must pray with great reverence to move the eight classes of Dharma-protectors. The reverence of all sentient beings, the good deeds they do and the love in their heart can bring balance to the four elements. For the four elements to be in harmony, we cannot overlook imperceptible divine powers.

So, 
Dragon-gods are one of the eight classes of Dharma-protectors. Yaksas, also called speedy ghosts, are also mentioned in the Medicine Buddha Sutra.

They cause things to happen to people suddenly and [unexpectedly]. These are all associated with yaksas.

All in all, we must treat the imperceptible heavenly beings with respect. We often say “respect the heavens,” which means to respect the gods. “Hold nature in awe, amass blessed conditions” tells us that we must constantly be respectful and hold nature and mighty but intangible divine powers in awe. So, we are definitely not superstitious; everything happens because of the collective karma of sentient beings. If we sentient beings can collectively create more positive karma, then all gods will be our Dharma-protectors.

If sentient beings collectively create bad karma, not only will heavenly beings, dragons and gods not protect the world, they will make more disasters happen. So, we need to have great reverence, hold nature in awe and amass blessed conditions. So, we must always be mindful.

Episode 158 – Buddha’s Appearance Transforms Sentient Beings

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>> “He reveals His body, 16 chi in size, with purple-gold radiance. His upright demeanor shines with penetrating brilliance. He has a whorl of hair like the moon, with the radiance of the sun. His curling hair is dark blue, and a fleshy protuberance is on His crown.”

>> “Inside and out, His body is crystal-clear, pure and without defilement, like pure water with no contamination, not tainted by dust. Of these physical marks, there are 32, and 80 Excellent Characteristics which seem to be seen.”

>> The previous verses praise the Buddha’s 32 Marks and 80 Excellent Characteristics, from the smoothness of His feet to all the other 80 Excellent Characteristics. The 32 Marks can be broken down into 80 Excellent Characteristics. This shows that the Buddha’s virtue was replete with dignity, perfect and without flaws.

>> “This reveals the places where living beings face the karmic retributions of birth and death.”

>>Suffering, emptiness, impermanence, impurities and about the Three Destinies and Six Realms. [He taught] how the karma we create leads us to our karmic retributions. This was what He taught to transform sentient beings. This is the rarest thing.

>> “Seen, too, were Buddha-lands adorned with a multitude of treasures. The colors of lapis lazuli and crystal were illumined by the Buddha’s light.”

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As Buddhist practitioners, in spiritual practice, our mind and body have to be unified. Since we aspire to learning the Dharma, we must realize it in our actions. This is the first condition of spiritual practice. The Buddha came to the world to broaden the minds of sentient beings and purify their hearts. So, the Buddha came to this world for this one great cause. We must make a great effort to accept and practice His teachings and cultivate mind and body according to the Dharma.

As the Sutra of Infinite Meanings states next,

“He reveals His body, 16 chi in size, with purple-gold radiance. His upright demeanor shines with penetrating brilliance. He has a whorl of hair like the moon, with the radiance of the sun. His curling hair is dark blue, and a fleshy protuberance is on His crown.”

This sutra passage continues on until the phrase,

“Inside and out, His body is crystal-clear, pure and without defilement, like pure water with no contamination, not tainted by dust. Of these physical marks, there are 32, and 80 Excellent Characteristics which seem to be seen.”

This passage is very long.

“Of these physical marks, there are 32.” Those and the 80 Excellent Characteristics describe the Buddha’s dignified appearance. These are praises for the Buddha, starting from the fleshy protuberance on His crown. He is 16 chi in size, with a purple-gold radiance. His body is very radiant and magnificent.

The sutras state that an ordinary person is 8 chi, and the Buddha was twice that. Some commentaries describe it this way. But no matter how they try, no one could explain the Buddha’s appearance as being similar to that of other humans. Later, people realized that humans have both height and width. When we extend our arms, that width is the same as the distance between our head and feet. When we open up our hands, When we stretch out our fingers, we can estimate our height by [multiplying our hand-span] by eight. So, it is eight hand-spans from head to toe. Two times eight is sixteen. This is a [standard measure], the normal proportions for a human body.

As for His physical appearance and the clothing He wore, “His upright demeanor shines.” In the past we discussed a monk’s robe. The clothing worn by a monk is very proper. It is simple and radiant when worn. So, [it says] “His upright demeanor shines with penetrating brilliance.” This is praise to the Buddha, His posture, movements, clothing etc. In addition to such an appearance, there is that tuft of white hair between His brows. Moreover, “His curling hair is dark blue, and a fleshy protuberance is on His crown.” This refers to His hair. He was an Indian. Though He shaved His hair, it would grow out again as curly hair. So, “His curling hair is dark blue.” His hair is so dark that it looks shiny and blue.

Also, when we look at statues of the Buddha, there is a protuberance in the middle of His crown. This means that the Buddha did not look quite like a regular person. We call it “a fleshy protuberance on His crown.” Everything from His body, clothing, face and even His hair is described. So, “Inside and out, His body is crystal-clear, pure and without defilement.”

It does not matter how we explain the 32 Marks, the inside and outside. It is not just what is seen from the outside. Actually, the sutra also describes. [His] bones and organs in great detail, all the way down to the feet. His feet, aside from being very smooth, also had a mark that looked like a turning wheel. So, a total of 32 Marks were described. There are also 80 Excellent Characteristics. All this describes the dignity of His virtues, His perfect and flawless appearance.

The previous verses praise the Buddha’s 32 Marks and 80 Excellent Characteristics, from the smoothness of His feet to all the other 80 Excellent Characteristics. The 32 Marks can be broken down into 80 Excellent Characteristics. This shows that the Buddha’s virtue was replete with dignity, perfect and without flaws.

How should we engage in spiritual practice to attain this perfect appearance? This is why when sentient beings see the Buddha, they feel a sense of respect and joy and are willing to accept and practice His teachings. This comes from creating good affinities with sentient beings. When the affinity is good, naturally everything we see is pleasing. He had created many good karmic affinities with sentient beings so He could guide them.

We do not attain Buddhahood for ourselves but for the sake of sentient beings. The Buddha had very clearly stated that our Buddha-nature is intrinsic. Why did the Buddha manifest the Eight Aspects in His spiritual practice over 2000 years ago? The Buddha wanted to explain to everyone that He was just like everyone else. He had parents, a father and a mother. This was the life He led; this was how He became a Buddha after vows and ascetic practice.

He manifested in the world and used His body to educate people. After He attained enlightenment, He explained the principles He realized to us. Those principles were held in His heart. Indeed, all Buddhas share the same path. He has been a Buddha since Beginningless Time. This great teaching was the reason He came to this world to transform sentient beings. It had been over 40 years, so it was time for Him to use the Great Vehicle teachings He originally had to inspire people’s intrinsic Buddha-nature, so everyone can also walk the Bodhisattva-path. Everyone can do this.

Making aspirations is not about seeking protection, [instead] we vow to discover the Three Treasures in our self-nature. Since the Buddha tells us that we intrinsically have Buddha-nature, where is this Buddha-nature? We must quickly return to our [true] selves to discover our Buddha-nature. In order to discover our Buddha-nature, we must first have faith.

Faith is the source of the Way, the mother of merits. When we have an affinity with the Buddha, we willingly believe in the Buddha-Dharma, that we all intrinsically have Buddha-nature. We have to believe when the Buddha tells us it is no greater in Buddhas and no lesser in ourselves. We have the same wisdom as the Buddha, so the Dharma is intrinsically in our minds. The Dharma cannot be sought outside our minds. However, our minds are full of afflictions, interpersonal disputes and attachments. These have obscured our wisdom.

Right now, we need to believe what the Buddha tells us, that we originally had Dharma in our self-nature. We also have to believe that the Sangha is in our self-nature. We do not have to become monastics to be blessed-field Sangha.

Lay Bodhisattvas also have great wisdom. If they can accept the Buddha’s teachings and purify their intrinsic nature, their minds can also be free of defilements and attachments. They can be inspired to educate sentient beings. Those who create blessings for the world are called blessed-field Sangha. On the one hand, a lay Bodhisattva can grow in wisdom and have even more opportunities to create blessings. But laypeople are bound by worldly responsibilities and cannot let go of their familial bonds. In this way, they are bound. Monastics set aside limited love for great love. They leave their families and loved ones to fully dedicate themselves to sentient beings. This is the extraordinary thing about being a monastic. They do not have the hindrances of laypeople. There are no emotional ties that bind them. So, they are called blessed-field Sangha. They can dedicate themselves to the mission of helping people.

We all have the Three Treasures in our self-nature. We must be mindful of them. We become Buddhist practitioners to learn to attain His perfect and flawless dignity both inside and outside, not just in our visible appearance. Indeed, this tells us that our internal spiritual cultivation and the karmic affinities we create with sentient beings are very important.

The Buddha brings joy to people’s hearts when they see Him. All His actions seem perfect and replete with virtues. This is attained through spiritual practice. If we want to attain this dignified appearance, we must have virtue. That means we have created good affinities with sentient beings. When we live in harmony with people, matters and principles, naturally our virtue will give us a perfect appearance. If we do not get along with others, if we create bad affinities, if we do not act harmoniously ourselves, how can we do things harmoniously? If people and matters are not in harmony, how can we be in harmony with the principles? As I said earlier, the Buddha’s dignified appearance is perfect and flawless. The 32 Marks are wonderful. [Attaining them] depends on our spiritual practice.

The Sutra of Infinite Meanings says that the Buddha has 32 Marks, and the purpose of the 32 Marks is to guide people. Only those with good karmic conditions can transform sentient beings. The Lotus Sutra also states here,

“This reveals the places where living beings face the karmic retributions of birth and death.”

The Buddha’s one great reason for coming to this world is to open and reveal [the teachings]. But have sentient realized and entered them? I have just said that since we vowed to have faith in the Buddha, we must believe His teachings. We must accept and practice His teachings, so we can comprehend, realize and enter them.

What does the Buddha open and reveal? The karmic retributions of birth and death. The karma we create causes us to transmigrate through the Six Realms, the heaven, human, hell, hungry ghost, animal and even asura realms. These are the Six Realms of cyclic existence.

The Buddha tirelessly analyzed for us the reason we must not create karma. If we practice the Ten Good Deeds, we will go to heaven. But when our heavenly blessings are exhausted, we will fall again. Whether we end up in the human or animal realm is uncertain. So, practicing the Ten Good Deeds does not lead to the ultimate. What we want is to transcend the Six Realms. This is not just about doing good deeds without attachments. After we do good deeds, we have to dedicate our merits to sentient beings.

We are practicing for their sake. We are not creating blessings for merits, for our own sake, and so on. Not at all. We are truly attaining Buddhahood for their sake. We create blessings, guide them for their sake. We are not just practicing the Ten Good Deeds to be reborn in the heaven realm. That is not the ultimate. Though there are longer lifespans and more pleasures there, there is no Dharma to hear and no places to engage in spiritual practice.

So, it is better to come to this world. We must take advantage of our time here to listen to the Buddha’s teachings and learn how to do good deeds without attachments. We must aspire to transcend the Six Realms. So at the same time, the Buddha spoke for the sake of humans, heavenly beings and the eight classes of Dharma-protectors.

The Buddha always taught about.

Suffering, emptiness, impermanence, impurities and about the Three Destinies and Six Realms. [He taught] how the karma we create leads us to our karmic retributions. This was what He taught to transform sentient beings. This is the rarest thing.

We must accept and practice His teachings.

Then the sutra states,

“Seen, too, were Buddha-lands adorned with a multitude of treasures. The colors of lapis lazuli and crystal were illumined by the Buddha’s light.”

This tells sentient beings that besides the states of suffering in the Six Realms, the Buddha’s light illuminated all Buddha-lands. Everyone, this means that the Buddha does not only fully understand principles of this world; He also clearly knows about all Buddha-lands. He [shares] His understanding of principles with sentient beings in the Saha World to guide them to magnificent Buddha-lands. The Buddha tirelessly expounds the Dharma and gives teachings for us. So, we must accept and practice His teachings. Everyone, please always be mindful!

Episode 157 – Principled Methods for Benefiting Ourselves

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>> “Develop the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment” and “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings.”

>> The Five Precepts: No Killing. No Stealing. No Sexual Misconduct. No Lying. No Drinking of Alcohol. The Ten Good Deeds: three of the body, four of speech, three of mind 1. Three deeds of the body: No Killing. No Stealing. No Sexual Misconduct 2. Four deeds of speech. No Lying. No Gossiping. No Flattery. No Harsh Speech 3. Three deeds of the mind: No Greed. No Anger. No Ignorance.

>> The Five Precepts and Ten Good Deeds are worldly virtuous Dharma. The Three Studies and Six Perfections are world-transcending virtuous Dharma. Though they may be profound or simple, they are methods that accord with principles and benefit the self.

>> A Buddha manifests in this world and may abide here for a long or short time, depending on the good karma and causes and conditions of sentient beings. Sakyamuni manifested in an impure, evil age and had a shortened lifespan of 80 years. Maitreya has a lifespan of 80,000 years. Amitabha has an immeasurable lifespan.

>> “This revealed the places where sentient beings face the karmic retributions of birth and death. Seen, too, were Buddha-lands adorned with a multitude of treasures. The colors of lapis lazuli and crystal were illumined by the Buddha’s light.”

>> Suffering, emptiness, impermanence and impurity to humans, heavenly beings and the eight classes of Dharma-protectors.

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Every day, we should constantly be mindful of our thoughts. As Buddhists practitioners, to develop our wisdom, we need to rely on the Buddha and the Dharma. So, we pray for all Buddhas to abide in this world and for the Dharma to penetrate our minds.

If the Great Enlightened One abides here, He can lead sentient beings to become awakened. Although the Buddha entered Parinirvana over 2000 years ago, we still [consider Him] “the guiding teacher of the Three Realms” and the “compassionate father of the Four Kinds of Beings.” In the Saha World, Sakyamuni Buddha is still our guiding teacher. The Buddha forever abides in our minds. With the Buddha in our minds, there will be Dharma in our actions. Isn’t learning the Dharma about [immersing] our bodies and minds in the Dharma?

Thus, in the Sutra of Infinite Meanings, through the Buddha’s teachings, He wants us to always.

“Develop the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment” and “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings.”

We need to have the Three Insights and. Six Spiritual Powers and cultivate the 37 Practices to Enlightenment. We must work very hard to have a clear understanding of the Dharma. Then we will have the wisdom to clearly understand the Three Realms and everything in this world, whether is it a matter, object or principle, whether it is something tangible or intangible. This is achieving the Three Insights and Six Spiritual Powers. Once we completely purify our minds so they are free of defilements, we can fully comprehend everything.

We must exercise great kindness and compassion, not just understand the Four Noble Truths and Twelve Links. We must actually practice the Six Paramitas. The Six Paramitas are not just for our own advancement. The most important thing is benefiting others. This is what it means to awaken oneself and others. In order to awaken oneself and others, we must have the power of fearlessness. Of course, this requires all karmic conditions to be in place. So, “He appears with the good karmic causes and conditions of sentient beings.”

How long can the Buddha abide in the world? Whether He can abide in the world and teach and transform in certain places is closely related to the good karma and causes and conditions of the sentient beings there. Thus, to create good karma, sentient beings must uphold the Five Precepts and do the Ten Good Deeds. This is the worldly virtuous Dharma.

The Five Precepts: No Killing. No Stealing. No Sexual Misconduct. No Lying. No Drinking of Alcohol. The Ten Good Deeds: three of the body, four of speech, three of mind 1. Three deeds of the body: No Killing. No Stealing. No Sexual Misconduct 2. Four deeds of speech. No Lying. No Gossiping. No Flattery. No Harsh Speech 3. Three deeds of the mind: No Greed. No Anger. No Ignorance.

In this world, to be a good person, we must uphold the Five Precepts. Not only must we uphold precepts; for us to be good people, we certainly must do good deeds. Therefore, we must [practice] the Ten Good Deeds. These come from the Threefold Karma of body, speech and mind. We need to be very proactive. We cannot just [adhere to precepts] or avoid committing offenses, we must also proactively do good deeds. In this world, we need the Five Precepts and the Ten Good Deeds.

If we wish to take the next step, we need to transcend this world. Don’t we engage in spiritual practice to transcend birth and death? To go beyond the state of ordinary people, which is cyclic existence, to return to this world because of our vows and not because of our karma, that is called liberation. What must we do to be liberated, to transcend this world? The Three Studies and Six Perfections are the world-transcending virtuous Dharma.

The Three Studies are precepts, Samadhi and wisdom. These are also known as the Three Flawless Studies. The Six Perfections, as everyone knows, are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. By applying this [kind of Dharma] to the actions of our bodies and minds, we can uphold these precepts when we go among sentient beings. This is how our minds can remain undefiled as we interact with people. This [brings] purity. This is liberation. This is world-transcending virtuous Dharma. This is the aim of our spiritual practice.

Thus, while teachings may be profound or simple, they all go along with “principled methods for benefiting the self.”

The Five Precepts and Ten Good Deeds are worldly virtuous Dharma. The Three Studies and Six Perfections are world-transcending virtuous Dharma. Though they may be profound or simple, they are methods that accord with principles and benefit the self.

In accordance with principles, the Buddha gave teachings. He adapted to the capacities of sentient beings to help them protect themselves. We can protect ourselves by upholding these rules. If we can all abide by these rules, we can plant good seeds and create good karmic conditions as we interact with people. This is entirely about protecting ourselves. Why do we engage in spiritual practice? Do we practice for ourselves? Do we practice for the Buddha? Actually, we practice for ourselves and others.

[Similarly], the Buddha gave teachings after. He attained enlightenment. Do we practice in order to become a Buddha? Actually, we want to become a Buddha to transform sentient beings. For sentient beings to be transformed, we must also transform ourselves. So, by going along with these principles, we can help ourselves. But actually, as we transform sentient beings and benefit the world, we benefit ourselves too. This is what we need to understand.

Thus, only after sentient beings create good karma will the Buddha abide in the world. We should understand how a Buddha manifests in this world and how long He may abide here.

A Buddha manifests in this world and may abide here for a long or short time, depending on the good karma and causes and conditions of sentient beings. Sakyamuni manifested in an impure, evil age and had a shortened lifespan of 80 years. Maitreya has a lifespan of 80,000 years. Amitabha has an immeasurable lifespan.

See, the Buddha entered Parinirvana at age 80. By the standards of this world, [His lifespan] was very short. This is because we sentient beings had too little good karma.

In the discussion between Ananda and Kasyapa, Kasyapa said, “Ananda, you have committed six Duskrta offenses. One of them was that the Buddha could have abided in this world for at least one kalpa. But when the Buddha proclaimed, ‘I am about to enter Parinirvana’ and said that three times, Ananda, you did not ask Him to stay. If you had asked Him to stay right away, He could have abided in the world for one kalpa.”

Ananda responded, “Yes, the Buddha did say this. But it was as if my mind was restrained by some force. I knew I should have responded by asking the Buddha to abide in the world, but ultimately, I just did not say it aloud.” This was one of Ananda’s offenses.

But why couldn’t Ananda speak? Because sentient beings did not have enough good karma. That is, they did not have enough blessings. So, we should know that whether a Buddha appears in the world and how long He will abide in the world depends on the karma of sentient beings.

In the Buddhist sutras, a section of the text tells [this next story]. In the past there was a Buddha named Susanta. After this Buddha became enlightened, He wanted to expound the Dharma to everyone. But sentient beings at that time did not have the necessary karmic conditions, so nobody wanted to ask Him for teachings. Because that was the case, Susanta Buddha realized Buddhahood in the morning and entered Parinirvana at sunset on the same day.

Indeed, Sakyamuni Buddha also went through a period where He momentarily thought about entering Parinirvana. Fortunately, Buddhas of the ten directions quickly appeared to console Sakyamuni Buddha. This is why we can listen to the Dharma today. Although the Buddha taught for only 40-some years, His Dharmakaya is ever-abiding and still exists. We are always abiding with His Dharmakaya, so we should accept and practice His teachings.

Sakyamuni Buddha abided in the evil world of the Five Turbidities. The [era of] Right Dharma lasted 500 years. [The era of] Dharma-semblance lasted 1000 years. Now we are in [the era of] Dharma-degeneration. Truly, it is very short. What will happen to the Dharma next? Presently, we have the responsibility of upholding the Buddha’s Right Dharma so it will not change anymore.

Now, over 2000 years after the Buddha abided in this world, the Dharma has already changed quite a bit, though it is flourishing in this world. During the era of Dharma-semblance, images of the Buddha were everywhere. Then after a long period of time, people came to believe that Buddhism is only about asking the Buddha for protection and support and for eliminating calamities and karma. Is this right? To eliminate calamities, we must create more blessings. If we can collectively create blessed karma and obey rules, practice the Five Precepts, Ten Good Deeds and Six Paramitas, the world will be safe. This is the collective karma of sentient beings.

When the Buddha came to the world, He explained that, in the future, this will be an evil world of the Five Turbidities. The Five Turbidities in sentient beings’ minds manifest in the time of [a degenerate age]. Because that was the case, though Sakyamuni Buddha’s lifespan originally could have allowed Him to abide a very long time, it was shortened to 80 years. Truly, the collective karma of sentient beings shortened the Buddha’s lifespan.

Yet Maitreya can abide in this world for 80,000 years. When Maitreya comes to this world, human lifespans will be very long. When Amitabha Buddha abides in His land, He has boundless life. In summary, the Buddhist sutras say the length of a Buddha’s lifespan depends on the amount of good karma we sentient beings have. The more good karma we have, the longer a Buddha’s lifespan will be. Thus it is said, “He appears with the good karmic causes and conditions of sentient beings.” This is why we sentient beings must work hard to create good karmic conditions.

The Lotus Sutra also states,

“This revealed the places where sentient beings face the karmic retributions of birth and death. Seen, too, were Buddha-lands adorned with a multitude of treasures. The colors of lapis lazuli and crystal were illumined by the Buddha’s light.”

“This revealed the places where sentient beings face the karmic retributions of birth and death.” This made apparent the places where sentient beings face their karmic retributions of birth and death. Does everyone know where sentient beings face the karmic retributions of birth and death? So, the Buddha began to give teachings about.

Suffering, emptiness, impermanence and impurity to humans, heavenly beings and the eight classes of Dharma-protectors.

Suffering, emptiness and impermanence are always explained by the Buddha, whether He is giving Small or Great Vehicle teachings. He expounds the sufferings of human life, the truth of suffering, causation, cessation and the Path. There are many principles behind suffering. Why do sentient beings suffer so much? Because of the karmic forces they accumulate. The collection of karma from greed, anger and ignorance in the minds of sentient beings, results in an imbalance of the four elements and an increasing number of man-made calamities. Thus, the Buddha came to this world to tell everyone about the causes of suffering. These originate from people’s minds.

Indeed, sentient beings create karma because they are greedy for things. Actually, all things are originally empty. Sentient beings are confused because they do not understand impermanence. Impermanence, suffering and emptiness arise from impurities in human minds. Human minds are not pure and we do not realize that the body is impure. If we think about how this body goes through birth, aging, illness and death, if we understand these principles, naturally we can completely eliminate the impurities of the mind, which are greed, anger, ignorance, arrogance and doubt.

Everyone, we really must be mindful. When it comes to impurities of the mind, this is something we must constantly examine. Not only are our minds impure, more importantly, our bodies are also impure. If we thoroughly understand these principles, naturally, our wisdom-life will mature. So everyone, please always be mindful.

Episode 156 – Collectively Create Good Karmic Conditions

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>> He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings – Chapter on Virtues, Sutra of Infinite Meanings.

>> “All Buddhas and Bodhisattvas come to this land of endurance by the power of their kind and compassionate vows and use Four Infinite Minds to save all beings.”

>> As Bodhisattvas interact with sentient beings with the power of fearlessness, they give rise to sympathy. [Teaching according to] sentient beings’ karma of body, speech and mind benefits them and brings them peace and joy. This is called fearless sympathy.

>> The Fourfold Fearlessness is fearlessness in knowing all things, fearlessness in exhausting Leaks, fearlessness in teaching about obstructions, fearlessness in teaching the end of suffering.

>> The causes and conditions of good karma arise from following the Five Precepts and doing the Ten Good Deeds. When we create good Threefold Karma of body, speech and mind, we form causes and conditions for good karma.

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At this moment, do we have pure minds and clear thoughts? At the beginning of every day, our wisdom-life also awakens. First thing in the morning, we are diligent and working hard. We prostrate to the Buddha, sit in meditation and listen to teachings. For our wisdom-life, we need moments of growth every day. These moments should be very important.

Earlier we discussed how. “He develops the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment.” Everyone should still remember the Three Insights, insight of the heavenly eye, previous lives and ending all Leaks as well as the Six Powers. The Three Insights and Six Spiritual Powers are actually one entity. As long as our minds can always remain clear, we can clearly discern all things and principles in the world.

In this world, there are many unreal, false and illusory appearances. But we cannot clearly see and distinguish them. As a result, we regard the false as the real and often contend over people, matters and objects in our lives. Thus, we create bad karma. Therefore, we need a clear and bright mind. So we must develop the Three Insights and Six Spiritual Powers in sequence. This is how we engage in spiritual practice. The order the Buddha gave us for advancement is the Four Noble Truths, then the Twelve Links of Cyclic Existence, then the Six Paramitas. There is a [similar] order for the practices of the Three Insights and Six Spiritual Powers. If we clearly understand this, naturally we will practice the Six Paramitas and will be replete with loving-kindness and compassion.

He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings – Chapter on Virtues, Sutra of Infinite Meanings.

If we are replete with loving-kindness, compassion and the Ten Powers, naturally, we will be fearless. We will be clear about everything. This is like walking during the day, when the road ahead is very clear. We are familiar with each road, so we can see clearly if there are any obstacles on this road. We are also very clear on whether there are bumpy or uneven spots. If these are all very clear to us, then we can walk safely and not be afraid. This is an example using a daily activity.

What about our spiritual path? If we are very clear about the direction of our spiritual cultivation, we have already made great vows and aspirations. If we do so, naturally we need perseverance [to fulfill them]. If we have this perseverance and are replete with the Ten Powers that. I previously mentioned, what do we still have to fear?

So, the next sutra passage states,

“All Buddhas and Bodhisattvas come to this land of endurance by the power of their kind and compassionate vows and use Four Infinite Minds to save all beings.”

Everyone knows that the Saha World is a land of endurance, a world that must be tolerated. If we cannot manage to bear it, we will truly feel great suffering.

Everyone in this world is a sutra. As we look at others and read the stories of their sutras, we will share [what we learned] with others. Our sutras will be read by others, too. They may then share our stories with others. Indeed, we each have written a sutra with our lives. We wrote it ourselves. With our daily behavior, by the way we speak and act both in the past and present, what sutras have we written? What sutras have others written? We are all [learning from each other]. This is how we come to listen to another person’s life story as told and described by others. If we can listen with pure minds, each sutra is a great teaching because we learn

that everyone in this world suffers greatly. Therefore, we say this is a land of endurance. [Living] in the Saha World requires endurance. So, the Buddha and all Buddhas and Bodhisattvas return to this world on the ship of compassion, He travels on the powers of His kind and compassionate vows. So, He comes to a world that requires endurance and exercises the Four Infinite Minds to save and transform all beings.

I explained the Four Infinite Minds earlier. So, loving-kindness and compassion already make up two out of the Four Infinite Minds. Actually, loving-kindness includes joy. The Buddha wishes for all to be at peace, to forever live in stability and happiness. This is loving-kindness as well as joy, infinite kindness and infinite joy.

Compassion is equanimity [in giving]. With infinite compassion, we cannot bear to see sentient beings suffer. I feel pain when others hurt. I feel sad when others suffer. The hurt is inflicted on their bodies; the pain is in my heart. When others are suffering, I feel sad. With this unconditional great loving-kindness, we must also have universal great compassion. To relieve the suffering of sentient beings, we must be willing to give with equanimity, continue to give unconditionally and to do so freely and with ease.

“Precepts, Samadhi, wisdom, liberation and liberated views and knowledge.” We apply precepts, Samadhi and wisdom. Then as we give, we feel a great sense of liberation because we can clearly see everything and are very replete in understanding and views. The world we live in is just like this; people, matters and objects are illusory and impermanent. But sentient beings in this land of endurance still experience suffering. We understand these principles, as well as karmic conditions and collective karma. When we are replete with knowledge and views, we will not cling to anything in our surroundings.

Those are liberated knowledge and views. When we give, aside from not asking for anything in return, we also give with gratitude and joy. This is because we are “ordinary beings in a troubled land.” As such, we are truly unenlightened beings. Though we say we are Buddhist practitioners and seek His understanding and views, we are just starting to learn and to seek this understanding.

Some people may wonder, “After so many years, how much do I know?” We need to ask ourselves how much we know. However, after we know, are we bound by the knowledge we have pursued?

There is a story about the Buddha and a spiritual practitioner who came to seek the Way. The Buddha saw that he came with reverence, holding a bouquet of flowers as an offering to Him. When he came in front of the Buddha, he reverently knelt and offered these fresh flowers to the Buddha.

When the Buddha saw him hold up the flowers, He asked, “Why did you come? What do you seek?” As he was lifting the bouquet high in the air, he stopped when He heard the Buddha’s question, still holding the flowers up. He said to the Buddha, “Venerable Buddha, I am a spiritual practitioner. I don’t want anything. I just reverently came to seek the Way.” The Buddha said, “Well, let go. Just let it go.” The man put down the bouquet of flowers.

Since the flowers had been offered to the Buddha, he respectfully put his palms together. The Buddha again said to him, “Keep letting go.” This seeker obeyed the Buddha and let go of his palms that were pressed together. The Buddha said to him again, “Once more, let go.” This practitioner then said, “Buddha, I have let go of the flowers and my palms that were pressed together. What else can I let go of?” The Buddha then said, “Let go of even this thought of seeking the Way. Let it go. Even if it is only a tiny thought, you also need to let it go.”

Can everyone understand this principle of letting go? Once we let go, does that mean we disregard everything and do not need to do anything? Is that the case? Absolutely not. We must let go of our attachments and anything we are still seeking. If we know the direction toward our goals, are earnest and take steady steps, we can accurately move forward.

In our daily living, our Five Senses encounter the Five Sense Objects. If we are diligent, they turn into the Five Spiritual Roots and Five Powers. If we have clear views and understanding when the senses connect to the sense objects, they become the Five Spiritual Roots and Powers. Therefore, the strength lies in us; it depends on how diligent we are and how free our minds are of attachments. Then we can understand the people, matters and objects in this land of endurance. This is very important. Therefore, we need to exercise the Four Infinite Minds to save and transform all beings. In this way our strength can be applied.

Therefore, we are fearless when we understand everything, can practice the Six Paramitas to save all beings and become replete with the Ten Powers. “In Bodhisattvas, the Ten Powers and. [Fourfold] Fearlessness emerge.” We have nothing to fear when we are among people.

“Fearlessness emerges” means that. “As Bodhisattvas interact with sentient beings, [they use] the power of fearlessness. Sentient beings” are all beings with affection. Our affections must be directed to the right place. If it is misdirected, that also causes great hardship. That is why we need to have awakened affection and interact with sentient beings “with the power of fearlessness.”

As Bodhisattvas interact with sentient beings with the power of fearlessness, they give rise to sympathy. [Teaching according to] sentient beings’ karma of body, speech and mind benefits them and brings them peace and joy. This is called fearless sympathy.

Among sentient beings, we must exercise the power of our fearlessness. Then we can exercise the Four Infinite Minds among them. So, we “give rise to sympathy and [teach] according to sentient beings.’ Threefold Karma of body, speech and mind.” All sentient beings are pitiable, and therefore, we need to feel sympathy. Otherwise, we may wonder how they came to be so infatuated or deluded by passion. We [teach] according to what sentient beings create out of body, speech and mind. We must first accommodate and understand them. After we understand them, we will patiently guide them and benefit them with peace and happiness. We can figure out how to bring peace to them and help them become happy and at ease. These are the practices cultivated by Bodhisattvas.

As Buddhist practitioners, we must have the Ten Powers and [Fourfold] Fearlessness as well as loving-kindness and compassion. So, we “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.” We must really be mindful, especially about [having] fearlessness. There are four kinds of fearlessness.

The Fourfold Fearlessness is fearlessness in knowing all things, fearlessness in exhausting Leaks, fearlessness in teaching about obstructions, fearlessness in teaching the end of suffering.

We must transform all sentient beings. To interact with people, we must have these four kinds of fearlessness.

[First is] fearlessness in knowing all things. We must understand all things in the world. If we do not understand them, we will be affected by tangible, material things. We must also have fearlessness in exhausting Leaks. All afflictions must be eliminated. This is called “exhausting Leaks.” If we no longer feel any afflictions, have no greed, anger or ignorance, will we still feel any sense of gain or loss? Nothing will bother us. If we are like this, we will be fearless in giving teachings. Because we know everything and are not attached to anything, we are fearless.

Then we have “fearlessness in teaching the end of suffering.” Life is a state that must be endured; it is full of suffering. Therefore, we must understand the Truth of Suffering, the principle of life being filled with suffering. If we do not understand that life is full of suffering, how can we remove the suffering from life? That is why we must first understand this.

So, fellow Bodhisattvas, as Buddhist practitioners we must be among people to learn all Dharma and understand all principles. Otherwise, even if I give clear teachings, you will still be confused when you deal with situations. Therefore, we need to practice all virtuous deeds. We really need to seek what is the right path to create virtuous karma. This is inseparable from practicing the Five Precepts and Ten Good Deeds.

The causes and conditions of good karma arise from following the Five Precepts and doing the Ten Good Deeds. When we create good Threefold Karma of body, speech and mind, we form causes and conditions for good karma.

The Five Precepts and Ten Good Deeds are related to the Threefold Karma of body, speech and mind. If we do good things with body, speech and mind, everything becomes good [karma] and naturally our minds will be fearless. [We] “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold Fearlessness]” and we will have sufficient strength to go among people in this world to transform all sentient beings. So everyone, please always be mindful.

Episode 155 – Loving-kindness, Compassion

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>> Loving-kindness, Compassion, the Ten Powers and [Fourfold] Fearlessness. He develops the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment. He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings.

>> Loving-kindness and compassion: Bringing joy to others is called loving-kindness. Saving them from suffering is called compassion. These are two of the Four Infinite Minds.

>> “The Tathagata’s room is a heart of great loving-kindness and compassion toward all sentient beings. The Tathagata’s clothing is a heart of gentleness and patience.”

>> “Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat. Being here, they expound the Dharma.”

>> The Ten Powers refer to the ten kinds of powers that the Tathagata inherently exercises 1. Knowing the right or wrong of every condition 2. Knowing karmic retribution in the 3 Periods 3. Knowledge of meditation, liberation and Samadhi 4. Knowledge of relative capabilities 5. Knowledge of many types of understanding 6. Knowledge of different states 7. Knowledge of all paths 8. Knowledge from unobstructed heavenly eyes 9. Flawless knowledge of past lives 10. Knowing how to eliminate habitual tendencies.

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Loving-kindness, Compassion, the Ten Powers and [Fourfold] Fearlessness.
He develops the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment.
He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.
He appears with the good karmic causes and conditions of sentient beings.

Every day, I speak with everyone about the “mind.” Are our minds always radiant and clear? If our minds are pure, everything around us will be clear.

“The Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment are developed.” You probably still remember them. I hope everyone will remember the foundation for spiritual practice. Starting with the 37 Practices to Enlightenment, it will be easier for us to understand the Three Insights and Six Spiritual Powers.

Next, we will talk about how to “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.” Everyone knows about loving-kindness and compassion. Don’t we often talk about loving-kindness and compassion? Isn’t it very simple? Loving-kindness and compassion are very simple, but can we clearly understand and correctly exercise them without deviation? This is very important for us. Some people [talk about love a lot]. What is such love? Determining whether our love is one of wisdom and knowledge or of foolishness and delusion requires us to be very mindful. With even a small deviation or a slight mistake, we can cause trouble in each other’s lives.

So, the Buddha taught us that the way to exercise loving-kindness and compassion is to “bring joy,” to bring happiness to sentient beings. What kind of joy is this? Some parents spoil their children, so they do not learn any discipline. They just keep asking for things. When they make mistakes, their parents keep sheltering them. The parents say, “As long as you are happy, that’s fine.” Haven’t we also heard young people with wealthy parents who have successful businesses say, “I can just rely on my parents. I have more than I need for this lifetime, so I don’t have to worry about my spending.” So they refuse to work. Does this bring [these children] happiness? If the children do not grow in wisdom but remain deluded because they have always been provided for, are the parents truly showing loving-kindness?

True loving-kindness must be applied with wisdom. So, we must exercise both compassion and wisdom. This reminds all of us that when we are kind and compassionate, we must know clearly [what we are doing]. A slight deviation makes a big difference. Here, loving-kindness means “bringing joy.” We bring people happiness and good fortune. To be happy and blessed requires a sense of safety. The Sutra of Infinite Meanings states, “Having relieved [living beings] from suffering, Bodhisattvas [then] teach the Dharma for them.” So, to save sentient beings from suffering, the most important thing to do is to teach them. Therefore, to help them attain happiness and stability, we must give them teachings.

“To relieve their suffering is called compassion.” Sentient beings have many kinds of suffering. Even if someone’s family is clearly wealthy, they may still say that they suffer. People still feel discontent even if they have eight or nine things out of ten. How do we satisfy a person who suffers from this kind of discontent? Only through education and wisdom. Of course, the most common sufferings we see and talk about are generally the result of natural and man-made disasters, poverty and illness. We should immediately reach out and relieve them from this kind of suffering. This applies to the suffering we commonly see.

Do you all know about the Four Infinite Minds? Infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity. Loving-kindness and compassion are two of the Four Infinite Minds. Once we have the infinite minds of loving-kindness and compassion, this will definitely spread so that we have infinite joy and infinite equanimity.

Joy and equanimity can purify people’s minds, which brings happiness. Because sentient beings’ minds are tainted by all kinds of defilements, they create much karma. Sentient beings’ collective karma leads to many sufferings in life. As I have often mentioned recently, the imbalance of the four elements is a result of collective karma. Sentient beings’ collective karma is very worrisome. Because of the imbalance of the four elements, no matter where we live or how great our personal circumstances are, if there is much [collective] karma in that area, that karma will converge and cause a greater imbalance of the four elements. If people’s hearts are not harmonious, there may be large-scale man-made calamities. This comes from the afflictions and ignorance of sentient beings. So, even people who live in safety may worry.

Because sentient beings share collective karma, we all feel afflicted. These afflictions stem from long-standing conflicts and confrontations. People’s minds are not harmonious, and there is no mutual respect, so more and more afflictions are created. This is how sentient beings have created this imbalance in the climate through collective karma. If we can be joyful, then the Dharma has entered our minds and we no longer have afflictions. If we each do our duties and respect each other, we will have open minds toward each other. Then we will not create these afflictions that shape our lives and societies and affect the four elements. These things are actually interconnected; one event leads to the next. This is the workings of karmic cause and effect.

We must know that the Four Infinite Minds are loving-kindness, compassion, joy and equanimity. With loving-kindness, we hope that everyone can be safe and free, that there are favorable conditions everywhere, and that people can love and respect each other. This is the loving-kindness that should be taught. So, if we can [cultivate] the Four Infinite Minds, loving-kindness brings joy. Its pervasiveness brings a sense of calm, so people’s minds are free of afflictions, and they will have mutual respect.

Teaching others is about simultaneously bringing loving-kindness and joy to them. So on the one hand, we should love them, and on the other, teach them. This is the Buddha’s infinite loving-kindness. Compassion and equanimity must also be combined. With compassion, when a person suffers, we protect and care for him. Afterwards, other than emergency aid and long-term care, we also need to teach him, so he can let go of all his afflictions. This comes from infinite compassion. So, great loving-kindness encompasses joy, while great compassion encompasses equanimity. Thus, great loving-kindness, compassion, joy and equanimity are the Four Infinite Minds.

Loving-kindness and compassion: Bringing joy to others is called loving-kindness. Saving them from suffering is called compassion. These are two of the Four Infinite Minds.

A passage in the Lotus Sutra, from the Chapter on Dharma Teachers, states,

“The Tathagata’s room is a heart of great loving-kindness and compassion toward all sentient beings. The Tathagata’s clothing is a heart of gentleness and patience.”

These are teachings for us. Then there is this passage,

“Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat. Being here, they expound the Dharma.”

These texts in the Lotus Sutra also teach us that the Tathagata’s room exists in our minds. It is the mind’s room. We all intrinsically have Buddha-nature and this great loving-kindness and compassion. “Human nature is inherently good.” Our good nature is our room, our state of mind. Everyone intrinsically has this; this is called the Tathagata’s room. This is everyone’s intrinsic nature. After becoming enlightened, the Tathagata demonstrated this loving-kindness and compassion in the world to teach sentient beings and to relieve their sufferings. Sentient beings are stubborn and difficult to tame, so. He had to put on the Tathagata’s clothing. That meant He had to be gentle and patient.

What is the Tathagata’s clothing? Why do we become monastics? Why are we called spiritual practitioners? Spiritual practitioner must wear the Tathagata’s clothing. Through our behavior, we must express the actions, manner, etiquette and attitude of our role as spiritual practitioners. This is wearing the Tathagata’s clothing. “The Tathagata’s clothing is a heart of gentleness and patience.” So, spiritual practitioners must be gentle. Because sentient beings are stubborn, we must be patient and gentle when approaching sentient beings. The Tzu Chi School of Buddhism is about interacting with people, so it is called “the road of working with people in this world.” To go into this world and interact with people, we must be gentle and patient when approaching sentient beings.

The Ten Powers refer to the ten kinds of powers that the Tathagata inherently exercises 1. Knowing the right or wrong of every condition 2. Knowing karmic retribution in the 3 Periods 3. Knowledge of meditation, liberation and Samadhi 4. Knowledge of relative capabilities 5. Knowledge of many types of understanding 6. Knowledge of different states 7. Knowledge of all paths 8. Knowledge from unobstructed heavenly eyes 9. Flawless knowledge of past lives 10. Knowing how to eliminate habitual tendencies.

Next, we will talk about the Ten Powers. “He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.” The Ten Powers are the ten kinds of powers the Tathagata inherently exercises and uses to transform sentient beings.

What are these ten powers? First, “knowing the right or wrong of every condition.” Second, “knowing karmic retribution in the Three Periods.” I have often said that we must know about causes, conditions, effects and retributions, as well as about the past, present and future. If we have a clear understanding, we will have no complaints.

Third, “knowledge of meditation, liberation and Samadhi.” Meditation is a state of Samadhi. Carrying firewood or water can be a meditation. When we focus on whatever we are doing, that is meditation. If we concentrate and clearly identify our direction, naturally we can attain liberation and our minds will be in Samadhi. We will do what we must do and walk on the right path. This is the “knowledge of meditation, liberation and Samadhi,” which is also right knowledge, views and concentration. When we are very focused, that is a power of knowing.

Fourth, “knowledge of relative capabilities.” Fifth, “knowledge of many types of understanding.” Then sixth is “knowledge of different states.” We need to clearly understand all realms and states. There are different levels within this world. The desire realm, form realm and formless realm are all encompassed [in it]. In fact, when we are among other people, we each have our own circumstances and states. We must make an effort to comprehend this.

Seventh is “knowledge of all paths.” When we walk or act, what are we really doing? Should we take this path? We really need to let the Dharma enter our hearts. We must keep evil things away and prevent them from coming near. We need to clearly differentiate between these different things.

The eighth is “knowledge from unobstructed heavenly eyes.” I have talked about this before; we should know about the insight of the heavenly eye. Then [ninth], “Flawless knowledge of past lives.” [Tenth,] “knowing how to eliminate habitual tendencies.” These are the Three Insights I mentioned before. With the Three Insights, we naturally attain the Six Powers. “He develops the Three Insights, Six Spiritual Powers and [37] Practices.” Now we [discuss]. “He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.” The previous verse also mentions this.

So, as Buddhist practitioners, we must do everything in our power to benefit people. Even if [we can only give] a little, we must still help others. I have often said, “Many grains of rice can make a bushel; many drops of water make a river.” We should give whatever we can to help others. This is the right thing to do.

In life, if we cannot make clear discernments, if we lack the power of knowing, even when we see a good deed that we can do with minimal effort, we will still refuse to help. But if many desirable gains are presented to us, we feel we can seize [that opportunity]. Yet we should also avoid doing something that is improper. Sometimes if we are not able to safeguard [our mind], this leads to collective karma. We must use our power of knowing to discern everything. Everyone, in our daily living, we must apply the Buddha’s wisdom as we interact with people. He can clearly and precisely discern the course of His action. This comes from the power of knowing. So everyone, please always be mindful.