Category: TLS Chapter 1

Episode 134 – Hold on to That Moment of Initial Resolve

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>> “With infinite compassion, they relieve the suffering of sentient beings. They are genuine, good and wise advisors for all living beings. They are a great field of blessings for all living beings.”

>> “They are the un-summoned teachers for all living beings. They are the safe, stable and joyful refuge for all sentient beings. They are the refuge of relief, protection and great support for all living beings.”

>> “for 60 small kalpas; He did not rise from His seat. The assembled listeners also sat in that place for 60 small kalpas, with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal.”

>> Wondrous Light Bodhisattva, in the time of Sun-Moon-Lamp Radiant [Buddha], manifested as a Bodhisattva to Hearers.

>>Kalpas are categorized as great or small. The small kalpas mentioned here can refer to a year, or a certain time period. The smallest period of time is the span of one thought out of 60 thoughts. A long period of time is called a kalpa.

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The mind! With our every thought, are we being calculating for the sake of our desires or considerate for the sake of all sentient beings? This all depends on our minds; if we are able to have only benevolent thoughts for all beings then the capacity of our hearts will constantly expand. But, if we are being calculating for ourselves, then we will become very narrow-minded and unable to accommodate other people or matters. With every thought [that arises], do we focus on expanding its [scope]? Or do we focus on narrowing it? This depends on whether we can hold on to our aspiration and great vows. So, it is said in the Sutra of Infinite Meanings,

“With infinite compassion, they relieve the suffering of sentient beings. They are genuine, good and wise advisors for all living beings. They are a great field of blessings for all living beings.”

This is very clear. The words of the Sutra of Infinite Meanings are simple and can enter our minds at any time. With that mindset, we can then go among people and be their virtuous friend. Only with great compassion can we spread the Buddha-Dharma among people. With great compassion, we feel pain when sentient beings suffer, so we truly cannot bear for them to suffer. Therefore, we become their virtuous friends. If they are trapped by their thoughts, if they encounter difficulties, we must quickly comfort and guide them with the principles that we have come to understand. This is how we can be a virtuous friend and give unconditionally. This is like what I have said before about one lamp kindling another. Since we have kindled the lamp in our hearts, then we can of course do the same for others. We can also go to those with darkness in their minds to brighten it up for them.

This is how we can be a virtuous friend and a great field of blessings for all living beings. We all have such a field in our minds. If we do not cultivate it diligently, then it will fall into a state of neglect. If a Bodhisattva learns of a neglected field, he will voluntarily go to teach that person and guide them toward the right path, right thinking, right Dharma and right views. Then they will know to cultivate the field of blessings in their minds to benefit all living beings. This field of blessings is not only for our own use; it can also be used to benefit others. This is a field of blessings.

Next it says,

“They are the un-summoned teachers for all living beings. They are the safe, stable and joyful refuge for all sentient beings. They are the refuge of relief, protection and great support for all living beings.”

We have vowed to [act] for the sake of all the suffering sentient beings in the world. We do not need to wait until we are asked; we voluntarily go to where people are suffering. The suffering we speak of is beyond just tangible, worldly suffering. There is also intangible, spiritual suffering. This is all considered suffering. See, there are so many living Bodhisattvas who disregard difficulties and their own safety to go wherever material aid is needed and deliver it to wherever people are living difficult lives. This makes us unsummoned teachers. When people cannot resolve their issues and have closed off their minds, we fear that they may become stuck, so we think of ways to open up their hearts. This is being an unsummoned teacher. We bring peace to their hearts, so we are a safe, stable and joyful refuge. This is our greatest goal in coming to this world. We want to help them attain peace.

We often say that if one person’s mindset can change, an entire family will then live in peace. Since society is made up of many families, when people change, society will become harmonious. If every country and society is peaceful then there will be no disasters in the world. This requires people to continuously establish interpersonal affinities and strengthen their states of mind and fortify the physical world around them. Then naturally there will be peace internally and externally. This is a safe, stable and joyful refuge. So when we come to this world, we can be a savior, a protector of sentient beings. This is something we can all do. Anyone can be like the Buddha and do these things. In particular, we can be a “great support for all living beings.”

Everyone should clearly understand that this is the Buddha’s original intent. These are the words He wanted to freely express. This is what He hoped everyone can achieve, because there is much suffering in the world, both spiritual and physical. Whether the suffering stems from the mind or from the material world, if we can understand it, [we can be a refuge for others] as long as we have great compassion in our hearts. Once we exercise great compassion, it becomes infinite. From one arises the infinite, and the infinite arises from one because we cannot bear for sentient beings to suffer. We hurt when others are injured, we are sad when others suffer. This shows that we have great compassion. These are words that the Buddha kept in His mind for a very long time and waited to tell everyone. So before He gave the Lotus teachings, He [taught] “the Lotus Sutra without words,” the enactment of the Sutra of Infinite Meanings. So, we must value the Sutra of Infinite Meanings.

At our abode, we prostrate and chant the Lotus Sutra Preface and recite the Sutra of Infinite Meanings. This is all so that the unspoken Lotus Sutra, the Buddha’s original intent can be thoroughly understood by everyone and be applied to our daily living. So, we must highly value the Sutra of Infinite Meanings.

We have discussed the previous passages of the Lotus Sutra, up to how Sun-Moon-Lamp Radiant Buddha had already sat at the Dharma-assembly.

“for 60 small kalpas; He did not rise from His seat. The assembled listeners also sat in that place for 60 small kalpas, with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal.”

How long did He sit there, radiating light and manifesting auspicious signs? For 60 small kalpas 60 small kalpas is very long time. Do you realize that? A “kalpa” means a very long period of time 60 small kalpas is then a very long time. How do you think it was possible for Him to sit there for 60 small kalpas? After the Buddha sat down in that spot, He manifested auspicious signs and radiated light to illuminate the 18,000 lands to the east. That light can shine a great distance to [cover] 18,000 worlds. This serves to describe the infinite capacity of the Buddha’s mind. No matter the time, the space or the interpersonal relationships, all this is an infinite world representing the breadth of the Buddha’s heart and mind.

“The assembled listeners also sat in that place for 60 small kalpas, with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal.” This shows that when everyone sat down at the Dharma-assembly and observed the Buddha’s magnificent presence, the light radiated by His body and the auspicious signs, their minds became very still. The minds of the Buddha and sentient beings were in accord, becoming one. This shows that the listeners were wholeheartedly dedicated to listening to the teachings. From this, we know that the Dharma-assembly had auspicious timing and was filled with peaceful and auspicious signs. So everyone also sat there, with bodies and minds unmoving, for 60 small kalpas.

Do you remember this? The Great Vehicle teachings had been guarded in the Buddha’s mind for a very long time, waiting for the right moment. Since Wondrous Light Bodhisattva was at the Dharma-assembly, Sun-Moon-Lamp Radiant Buddha revealed teachings in response to his wisdom. These were teachings that the people there, the Hearers and Solitary Realizers, could hear and believe.

Wondrous Light Bodhisattva, in the time of Sun-Moon-Lamp Radiant [Buddha], manifested as a Bodhisattva to Hearers.

Wondrous Light Bodhisattva was believed by everyone to be the Bodhisattva foremost in wisdom, just like Manjusri Bodhisattva at. Sakyamuni Buddha’s Dharma-assembly. By directing His teachings at this person, everyone at the assembly was able to achieve understanding. This is an example of the Buddha’s skillful means, using this space and [opportune] time to speak to everyone. Thus, time, space and relationships need to converge for karmic conditions to mature.

[At that time,] it was also said that kalpas are categorized as great and small. How small is small? The short period of “time” is the “smallest slice of time, the span of one thought out of 60 thoughts.” Can’t each of us give rise to a thought very quickly? When I say, “Our vegetable garden,” does it arise in your mind? Where is our vegetable garden? How do we get there? The garden is over there, and right now it looks like this; these thoughts arise so quickly in our minds at that moment, in “the span of one thought out of 60 thoughts.” Don’t you think this is a very short period of time? These fleeting milliseconds are still considered periods of time.

Time can be extremely short or very long. One small kalpa is made up of one increasing and one decreasing kalpa, so 60 of each are called 60 small kalpas.

Kalpas are categorized as great or small. The small kalpas mentioned here can refer to a year, or a certain time period. The smallest period of time is the span of one thought out of 60 thoughts. A long period of time is called a kalpa.

The Buddha’s mental state can extend the shortest periods of time into the longest. Our [states of mind] are inherently extremely short-lived. Our minds are capable of thinking, “This is great, I want to do this too.” In a very short period of time, we make an aspiration, then it only lasts for a short period of time. Do we hold on to it? Do we persevere in that good mindset? If we do, we can maintain it for a very long period of time. Don’t I always say, “Seize the moment, sustain it forever”? When we make that aspiration in that instant, we must really seize it. A mindset can arise very quickly, but if we hold on to it, it can last a long time.

[I] remember when I took refuge with my master, [he gave me] only six words “for Buddha’s teachings, for sentient beings.” From these six brief words, an aspiration arose in my mind. “I am willing.” With that sense of “willingness,” I held on to that “moment” my heart absorbed them in that instant, and that instant has lasted until now. Therefore, if we persevere, every thought that arises in our minds can extend for a long time and leave a legacy. This is the meaning of “kalpa.”

So, it is commonly said that if something lasts for a kalpa, it can last for a very long time. Truly, if we encounter difficulties as we do good deeds and lose our spiritual aspiration by giving up, [that thought] dies prematurely. However, if we encounter difficulties and can overcome them in that period of time, once that difficult period is over, [that thought] can last for thousands of years. By this same principle, we must take good care of our hearts and minds. Every day I tell you that we must take good care of our minds, of every thought that arises. Every thought will only last an extremely short period of time, for “the span of one thought out of 60 thoughts,” a split-second. For us to continuously hold on to that short moment in time is not easy.

So, “time” can be very long or very short. It can refer to one year or any length of time. [The length of] “one small kalpa” depends on the attitude we have toward time. Time can pass very quickly, and it can last forever. So everyone, please always be mindful.

Episode 133 – Go Among People to Accomplish Great Vehicle Work

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>> They support and nurture Great Vehicle work and lead all to readily attain. Anuttara-samyak-sambodhi and abide in the happiness of the wondrous truth.

>> The sun and moon are permanent and everlasting. Each lamp is used to kindle more lamps and their lights seamlessly merge. Therefore, [He] “expounds the Great Vehicle sutra called the Wondrous Dharma Lotus.” Because it is the ageless Truth it will continue on eternally. It is retained and guarded by the Buddha.

>> The sun and moon are permanent and everlasting. Each lamp is used to kindle more lamps and their lights seamlessly merge. Therefore, He “expounds the Great Vehicle sutra called the Wondrous Dharma Lotus.” Because it is the ageless Truth, it will continue on eternally. It is retained and guarded by the Buddha.

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They support and nurture Great Vehicle work and lead all to readily attain. Anuttara-samyak-sambodhi and abide in the happiness of the wondrous truth.

We must always examine and pay attention to our minds. As we do so, we are constantly self-reflecting and asking if our minds are calm and peaceful. Or are our minds troubled and uneasy? This depends on whether we have been taking good care of our minds.

The Sutra of Infinite Meanings is the. Great Vehicle teaching that is guarded and retained within the Buddha’s mind. Indeed, it is the essence of the Lotus Sutra. Everything the Buddha did was in hopes that everyone would comprehend the Great Vehicle teachings. He hoped that seeds of goodness in their minds can quickly mature, and moreover, when causes and conditions ripen, will take root and bear an abundance of seeds. These can then be sown in the minds of all sentient beings. This is how “one gives rise to infinity; infinity arises from one.”

We have to seize every opportunity. When we encounter someone who we have karmic affinity with, we have to hurry and share the Dharma, share our experiences with them. Then we are seizing the opportunity to exercise our wisdom. Once we have the karmic conditions to plant seeds, we have to make an effort to nurture them. People who have the conditions to encounter the Buddha-Dharma should not practice to only benefit themselves. They also need to develop the Great Vehicle work.

If we only listen to the Buddha’s teachings but do not physically practice them, it is like listening to directions without following them. “You now have to go to where the big trees are. There is an open vista and beautiful scenery.” If we only hear it, we can only feel a sense of admiration. We have no real sense of how many great trees there actually are. We cannot experience how open the view is. So, after we are given directions, we must actually go there immediately. Only once we get there can we really know it personally, as if counting our own family treasures. By personally seeing this beautiful scene with our own eyes, we will understand it better than the person who gave us directions. This is called a realization.

To really experience and realize Buddha-Dharma, we have to put it into practice. Listening to the Great Vehicle teachings is not enough if we do not dedicate ourselves to the work and actively do it. When we interact with people, matters and objects, our actions are called karma, which means “to create, to act.” So, we need to do the Great Vehicle work. Through our actions, we can grow very quickly. By directly experiencing that state, we are putting the teachings into practice and will “readily attain results.” This means we can realize the Buddha-Dharma very quickly and will soon fulfill our spiritual aspirations. We form aspirations and make vows, in this way we can “readily attain Anuttara-samyak-sambodhi,” We can quickly understand and achieve supreme, perfect, universal enlightenment.

When one person speaks, many people can listen. When one person proves something, many people can believe it. When one person gives direction to that state, many people will be able to enter into it. The principle is the same. So, this is complete and thorough understanding. Then our minds can “abide in the happiness of the wondrous truth.” Of course, the Buddha-Dharma is true. True principles are also called ultimate truth, which is [absolute] reality. True principles are exquisite and wondrous.

I often think, “How amazing! How truly wondrous!” When I think about how people are born, how they grow and how they age, even the structure of the body alone seems very amazing. What is so wondrous is that things grow and age without our awareness. Indeed, they operate according to certain underlying principles that are subtle and wondrous. These principles are everlasting. In every minute and second, every instant, they are ever-present and in operation. This is called the aggregate of action. It is like when we are sitting here, and the sky is still dark. Then, without noticing anything, after a while, we walk out, [and see,]. “Wow, it’s light out!” The sky darkens and lightens over every minute, second and instant, in a continuous state of “action,” of revolving. Isn’t this amazing? Indeed, very amazing!

So, I always feel that true Dharma is subtle and wondrous. But when it comes to how things really work in this world, a very important thing to know is how the mind works. Think about this. Our minds have no shape or image, but we can experience a lot of things. Everything happens in our minds. But the sad thing is that while our minds can form an aspiration very quickly, that aspiration can disappear very quickly. Thus it arises, abides, changes and ceases. Such is our unenlightened mind. The minds of noble beings abide in ultimate bliss. They form an aspiration and that enlightened state of mind lasts forever. When they face people, matters and objects, they can be understanding, accommodating, content and grateful. No matter what kind of people [they face], no matter how they act and treat them, they are always grateful.

Look at Never-Slighting Bodhisattva. When people scolded him, he said, “I’m grateful.” When people beat him, “I’m grateful.” When people chased after him, beat him and scolded him, he stepped back, knelt down, prostrated and said, “I’m grateful. I respect you because you are eliminating my karma and teaching me, because you will become a Buddha in the future.” Indeed! When you have two stones and wish to make one smooth, you need to polish it with the other stone. So, shouldn’t we be grateful? We understand that a stone can be polished smooth. So, we need to maintain a calm mind and a sense of gratitude. Then we can be diligent without retreating. In facing the workings of the world, we must have a world-transcending spirit.

Of course, we must also be happy. The workings of the world naturally [lead to] thick and heavy afflictions. We love the people around us, but birth, aging, illness and death lead to separation while living and parting at death. Isn’t that painful? It is all very painful. To completely understand the working of the world, we must have a world-transcending spirit. In life, issues and things [we encounter] and interpersonal conflicts all bring suffering. But if we understand this law of nature, then we will not be affected by the suffering that results from gains and losses. If we can do this, we can “abide in happiness” and nothing will feel painful or difficult. This is supreme, perfect, universal enlightenment, which is Anuttara-samyak-sambodhi. This is what “the unspoken Lotus Sutra” teaches us.

Every sentence in the Sutra of Infinite Meanings contains very profound principles. It talks about the workings of this world, but it also contains a world-transcending spirit. As for our spiritual aspirations and for abiding in bliss, if we can understand the Dharma thoroughly, it can abide in our minds and be “permanent” and “everlasting” like the sun and moon.

The sun and moon are permanent and everlasting. Each lamp is used to kindle more lamps and their lights seamlessly merge. Therefore, [He] “expounds the Great Vehicle sutra called the Wondrous Dharma Lotus.” Because it is the ageless Truth it will continue on eternally. It is retained and guarded by the Buddha.

Since ancient times, the sun and moon have always existed in our world. Even now, during the daytime, the sun will shine, and at night the moon comes out. The sun and moon always cycle like this. It is a “permanent” and “everlasting” principle that they rotate in this way. This is “action,” the aggregate of action, and is a [constant] cycle. Because heaven and earth cycle like this, everything on Earth follows the law of nature. Everything from the earth, the grasses, trees, to humans, matters, and objects, operates according to principles.

So, we have to realize that the sun and moon represent our innate enlightenment, our realizations and our awakened natures. This is intrinsic to all of us. That is why the awakened must [extend the awakening,] as a lamp kindles other lamps. One candle can light many other candles without being affected. This space will become brighter. So, “each lamp is used to kindle more lamps, and the lights seamlessly merge.” The lights from the lamps merge harmoniously. We light one lamp, then another. The lights merge in this space. You cannot distinguish how much light is coming from this lamp or that lamp. Their lights merge and they become one. So, “their lights seamlessly merge.”

During the era of the Buddha, the Buddha still taught the Great Vehicle teachings. The skillful means taught in the past were suitable teachings of the Agama period. Also, the wisdom used during the Prajna period to analyze people, matters and objects was a view that everything is inherently empty. [According to] Prajna and Vaipulya teachings, that is the case but what is a practitioner to do? Since everything is empty, where does one belong? In the Lotus Sutra, the Buddha wanted to draw a conclusion. There is true emptiness, but also wondrous existence. The principles of true emptiness are exquisite and wondrous and are called the Great Vehicle teachings. The “Middle Way is the meeting of emptiness and existence” and is the Great Vehicle sutra called “the Wondrous Dharma Lotus.”

The Wondrous Dharma Lotus Sutra is a Great Vehicle teaching guarded within the Buddha’s mind. This was what this Buddha was about to begin freely proclaiming. After He attained a state of enlightenment, He taught because He wanted to reveal these teachings for people to realize, to understand. This was the Buddha’s original intent. The past Sun-Moon-Lamp Radiant Buddha was the same. When causes and conditions matured, He “expounded the Great Vehicle sutra called the Wondrous Dharma Lotus.” He did this to teach the Bodhisattva Way, because this “cause” is a true principle and will continue on eternally.

“Everlasting” also means eternal. Such absolute truth, the true principle, is universal and everlasting. This true principle is continued from the past to the present, by past and present Buddhas. The continuation [of this teaching] is what the Buddha guarded and retained. The Buddha hoped that we all have this spirit, this state of mind, and pass it on. The Buddha wanted to continue transmitting the principles taught by. Sun-Moon-Lamp Radiant Buddha in the past. Sakyamuni Buddha also wanted to transmit this to all sentient beings so they will have the same principles. If we can put these principles into action in our lives, we can turn hopes and ideals into reality. This reality begins with ideals.

The sun and moon are permanent and everlasting. Each lamp is used to kindle more lamps and their lights seamlessly merge. Therefore, He “expounds the Great Vehicle sutra called the Wondrous Dharma Lotus.” Because it is the ageless Truth, it will continue on eternally. It is retained and guarded by the Buddha.

So, principles and matters are one. Without those principles, there will be no matters and objects. Without these thoughts and ideals, we will not do this work. So, the spirit behind our missions comes from the Buddha’s original intent, which has been passed down to the present.

In summary, Buddhas of the past and present, have spent a long time on this. So, we must always make an effort to hold on to this spiritual state. We must protect our minds at all times.

Episode 132 – Inspiring the Radiance of Wondrous Wisdom

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>> They nourish sentient beings’ roots of goodness and spread the seeds of goodness over the fields of merits. They inspire all to develop the sprout of Bodhi. With wisdom as brilliant as the sun and moon, They apply skillful means at the proper time. They support and nurture the Great Vehicle work.

>> “At the time, there was a Bodhisattva named Wondrous Light, who had 800 disciples. At that time, the Sun-Moon-Lamp Radiant Buddha emerged from the state of Samadhi.”

>> He was named “wondrous light” because “with fundamental, non-discriminating wisdom, he realized the ultimate truth and radiated the light of wisdom. He was named according to that virtue.”

>> “For the sake of Wondrous Light Bodhisattva, [He] expounded the Great Vehicle sutra called the Wondrous Dharma Lotus Sutra and taught the Bodhisattva Way, which He guarded and retained.”

>> So, what makes Wondrous Light so special that this was taught for his sake? “Radiant Lamp Buddha represents the”

>> “Wondrous Light represents the wisdom of initial enlightenment. These principles will not resonate with those without wisdom. This wondrous light is also intrinsic to everyone.”

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They nourish sentient beings’ roots of goodness and spread the seeds of goodness over the fields of merits. They inspire all to develop the sprout of Bodhi. With wisdom as brilliant as the sun and moon, They apply skillful means at the proper time. They support and nurture the Great Vehicle work.

Be diligent every day, in every moment, and be careful not to become lax. We must comprehend the Buddha’s original intent, He came into this world for one great cause, to help sentient beings eliminate afflictions and discover that they already have Buddha-nature. Regardless of the era, the Buddha uses the Great Vehicle Dharma-water to “nourish sentient beings’ roots of goodness.”

We have discussed before that the Buddha hoped to “enable those who have not planted roots of goodness to plant them, the roots that are not yet mature to mature, those whose roots have matured to be liberated.” I bring this up repeatedly to make sure everyone understands that the Buddha retained this great Dharma solely because He wanted it to penetrate the minds of sentient beings. He hoped that those who have not heard the Buddha-Dharma will have the karmic connection to learn it and that the Buddha-Dharma will then enter their minds. Once the seed enters the mind, it can develop roots. Once the seed is planted and the roots extend, He hopes our Bodhi (awakening) will grow as well. Only after that happens can we grow in wisdom. By growing in wisdom, we can eliminate attachments to self. Only after that happens, can we attain liberation. So, He hopes that everyone will continue to get rid of their sense of self. After our roots of goodness have matured, we still need to eliminate our attachment to the existence of a self and continue to extend our karmic connections.

Thus, “as there are infinite sentient beings, my vows are boundless.” As long as there are sentient beings, even if our roots of goodness have matured, we still need to accompany them and continue to make [good] connections. But if there are still attachments in our minds, we cannot attain self-liberation. Therefore, we must not only bring our roots to maturity, we must also attain liberation. The Buddha used the Great Vehicle Dharma-water to nourish the capabilities of sentient beings so their roots of goodness can further mature, so the trees can truly grow, then flower and bear fruits.

If these trees have grown tall but do not flower or bear fruits, there will be no more Bodhi-seeds. So, we must “spread the seeds of goodness.” These seeds of goodness must come from a mature tree. Bodhi-roots develop into Bodhi-trees. They grow tall and produce seeds. This is called “spreading the seeds of goodness.” Many seeds need to be produced to be spread “over the fields of merits.” So we say, “spread the seeds of goodness over the fields of merits.”

To pave the long and extensive Bodhi-path, we need to be mindful. Helping Bodhi-trees flourish into a dense Bodhi-forest is also not difficult. These are actually very simple tasks. As long as we form an aspiration, have the right mindset and walk the correct path, we can grow a Bodhi-forest. When the seeds mature, we can spread them over the fields of merits. “They inspire all to develop the sprout of Bodhi.”

“With wisdom as brilliant as the sun, the moon, they apply skillful means at proper times.” After the seeds are in the ground, a gardener is needed. As Living Bodhisattva farmers, we must exercise wisdom like the sun to provide conditions for fruition and exercise compassion like the moon to nurture [the seeds]. By exercising compassion and wisdom together, we “apply skillful means at proper times.” Gardeners must know the kind of fertilizer to use and when to irrigate the land. They must know the nature of each plant and when it needs fertilization and irrigation. Most importantly, they need to remove the weeds. If [a seed is] planted but weeds have not been removed, the tree cannot grow because the nutrients will be taken up by the weeds. The weeds and their roots will overwhelm seeds that have just sprouted. The seeds that we actually planted will quickly be overwhelmed.

Isn’t this similar to our spiritual cultivation? Since we have formed an aspiration and sowed these seeds, we must quickly work hard [to nurture them]. If we work hard, when we see someone and feel averse, we will quickly remind ourselves to rid ourselves of afflictions and remove negative affinities, transform negative affinities into positive ones. If vigilance quickly arises in our mind, naturally we will eliminate the evil seeds that create resentment and enmity in our relationships. Then we will have promptly removed the weeds of ignorance and afflictions. In this way, the area surrounding the seeds will open up, and the seeds will be able to absorb nutrients and dew. Then the seeds will sprout beautifully into a small sapling. This requires effort on our part.

Not only do we need to pull the weeds, we need to also “support and nurture” [the seeds]. We need to understand how much space trees need in order to flourish and grow tall. [If need be,] trees may be moved and replanted. Then all the trees will grow bigger. This is similar to how hard everyone works as we learn the Dharma. We begin to see that myriads of beings need us to teach and transform them. When we absorb the Great Vehicle teachings, we can then help those we have affinities with. This is how we “nurture Great Vehicle work.” According to each of our affinities, we can all work to transform sentient beings.

This is the meaning of this passage in the Sutra of Infinite Meanings. Before the Buddha expounded the Lotus teachings, He [taught] “the unspoken Lotus Sutra” to continuously educate all sentient beings with this spirit. So, He hoped that all sentient beings’ roots of goodness will quickly grow and mature so they can quickly become liberated. They must be freed from attachments to the self in order to walk onto the Great Vehicle path.

The next passage in the Lotus Sutra states,

“At the time, there was a Bodhisattva named Wondrous Light, who had 800 disciples. At that time, the Sun-Moon-Lamp Radiant Buddha emerged from the state of Samadhi.”

We have previously discussed how. Sun-Moon-Lamp Radiant Buddha radiated light as He was about to expound the Dharma. At that time, in the assembly, there were two billion Bodhisattvas. Among them was one named Wondrous Light. Wondrous Light Bodhisattva had 800 disciples. So we can see, among the two billion Bodhisattvas, this one had 800 disciples. What about the others? We can imagine that an assembly of disciples taught by Sun-Moon-Lamp Radiant Buddha must be very magnificent.

If we think about this, it seems inconceivable that there could be so many Bodhisattvas. There is no mistake, there were indeed this many Bodhisattvas. In this world alone, Earth’s population numbers in the billions. If everyone has Buddha-nature then isn’t everyone a Bodhisattva? Isn’t everyone a Buddha? Never Slighting Bodhisattva said, “I dare not underestimate you because you will become a Buddha.” This is why Buddhist sutras talk about respecting the Buddha-nature that is intrinsic in everyone. From those who are planting roots of goodness, to those who have already planted the roots, to those whose roots have already matured, there is a progression to spiritual practice, but all eventually succeed, and are equal to the Buddha.

So, everyone intrinsically has Buddha-nature and all sentient beings are equal to the Buddha. If we can all understand this principle, we will feel respectful toward everyone and will not be trapped in a continuous cycle of karmic retribution because of our attachments to the self. If we truly want to be liberated, we must first understand this.

“At that time, Sun-Moon-Lamp Radiant Buddha emerged from the state of Samadhi.” After He entered Samadhi, radiated light and manifested auspicious signs, the Fulfillment of Time was achieved. So as He emerged from the state of Samadhi, He opened His eyes and looked around. At that moment, among this crowd of two billion Bodhisattvas, He saw Wondrous Light Bodhisattva.

He was named “wondrous light” because “with fundamental, non-discriminating wisdom, he realized the ultimate truth and radiated the light of wisdom. He was named according to that virtue.”

“With fundamental, non-discriminating wisdom,” means to make no distinctions, to not discriminate between the self and others, to co-exist with the earth and sentient beings. This non-discriminating attitude is a fundamental wisdom. Fundamental wisdom is what we all have. As long as we really make an effort, we can realize and enter [the teachings] that the Buddha opened and revealed. We can apply fundamental wisdom to accept the Buddha’s Dharma and comprehend it as soon as we come in contact with it. This wisdom is also the “ultimate truth.” Ultimate truth is a principle. We can apply fundamental wisdom to realize the truth of all things in the universe. This is using “non-discriminating wisdom” to “realize the ultimate truth.” We need such pure wisdom to realize the ultimate true principles of all things in the universe and “radiate the light of wisdom.” If we are in harmony with true principles, the light of our wisdom will radiate.

We have the fundamental wisdom to comprehend the true principles of the universe. Our minds must be truly pure for our wisdom to radiate light. Since “he was named according to that virtue,” his name was Wondrous Light, referring to the light of wondrous wisdom. With this subtle wisdom, a fundamental and non-discriminating wisdom, he saw everyone as equal. Only with this type of wisdom can we comprehend the ultimate truth of all things in the universe.

Next it goes on to say,

“For the sake of Wondrous Light Bodhisattva, [He] expounded the Great Vehicle sutra called the Wondrous Dharma Lotus Sutra and taught the Bodhisattva Way, which He guarded and retained.”

Manjusri Bodhisattva said when. Sun-Moon-Lamp Radiant Buddha emerged from. Samadhi, He saw Wondrous Light Bodhisattva and used this chance to expound a Great Vehicle sutra. So “for the sake of Wondrous Light” means His teachings were directed to one person. This person must have been the wisest one among these Bodhisattvas. The great Dharma that was to be expounded required someone with the ability to receive it. We know that at that time, Wondrous Light Bodhisattva was the leader of the Bodhisattvas. So, Sun-Moon-Lamp Radiant Buddha taught according to Wondrous Light’s capabilities. One with the capability to accept this teaching had to receive and pass it on. All Buddhas share the same path, and the teachings They give have to be widely accepted. The one to pass it on has to be trustworthy so people will think, “Since you believe it, I will too.” Sentient beings of the past were this way, and we are still this way.

So, “[He] expounded the Great Vehicle sutra called the Wondrous Dharma Lotus Sutra.” This was the Great Vehicle sutra that Sun-Moon-Lamp Radiant Buddha expounded to Wondrous Light Bodhisattva. Its name was “the Wondrous Dharma Lotus Sutra.” It “taught the Bodhisattva Way, which [the Buddha] guarded and retained.” So when the Buddha-Dharma is taught, it should be received as something which was treasured and cherished by the Buddha Himself. All Buddhas share the same path, and this treasured Great Vehicle teaching could not be comprehended by just anybody.

So, what makes Wondrous Light so special that this was taught for his sake? “Radiant Lamp Buddha represents the”

“principles of intrinsic enlightenment” and

“Wondrous Light represents the wisdom of initial enlightenment. These principles will not resonate with those without wisdom. This wondrous light is also intrinsic to everyone.”

As for innate and initial enlightenment, we all have innate enlightenment. It is concealed within our minds. Initial enlightenment occurs when we have the karmic conditions to learn the Buddha’s teachings. After we listen to the Dharma and begin to comprehend, we must then devote ourselves. This is called initial enlightenment. Actually, if we do not have innate enlightenment, we cannot attain realizations. So because we have innate enlightenment, when we hear [the Dharma] again, it re-inspires us. This explains innate and initial enlightenment and the initiator and receiver.

“These principles will not resonate with those without wisdom.” These principles can only be understood thoroughly with wisdom. This is what it means to have “wondrous light.” This wondrous light is also intrinsic to everyone, so we all have the wisdom of wondrous light. I hope that all of us, as we listen to the teachings, will inwardly reflect on our outward experiences, by taking what comes into our minds and seriously contemplating it. We must “listen, contemplate and practice.” Everyone, please always be mindful.

Episode 131 – All Buddhas Exercise Compassion and Wisdom

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>> “[Bodhisattvas] pour a stream of supreme Mahayana on sentient beings’ roots of goodness.”

>> The six auspicious signs prior to the Lotus Sutra were His introductory teachings, His Samadhi, the rain of flowers, the shaking of the land, the beholder’s delight, and the Buddha’s radiance. These six auspicious signs are rituals of teaching that all Buddhas of Three Realms and ten directions must manifest as They are about to expound the Lotus Sutra.

>> So “all attained what they had never had before. They rejoiced and put their palms together and wholeheartedly gazed upon the Buddha.”

>> Everything up to “wholeheartedly gazed upon the Buddha” was the achievement of demeanor in the world of sentient beings. This was just like the present moment when. Sakyamuni Buddha was about to teach the Dharma.

>> “Then the Tathagata radiated light from the tuft of white hair between His brows, which illumined 18,000 Buddha-lands to the east, excluding none of them, just like how we see all Buddha-lands today.”

>> “At that time in the assembly, [were] two billion Bodhisattvas who took delight in listening to the Dharma. Upon seeing this bright light illumine all Buddha-lands, all Bodhisattvas attained what they had never had and wished to know the causes and conditions for this light.”

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Have we taken care of our mind? Every day, after attending the morning recitation, we sit down to adjust our mind. Do our mind wander outside, or are we focused on our bodies, or focused on our thoughts? We can connect our mind to the inside, the outside or to itself. It is best for it to connect to our mindset; this state of mind is all Dharma. I have previously said that, in the Sutra of Infinite Meanings, the Buddha taught “the unspoken Lotus Sutra.” This begins when we first adjust our minds, starting with the Four Noble Truths and the Twelve Links. These teachings are like water that cleanses our minds, layer by layer, so we can become pure. It washes away our ignorance and afflictions and cools the mind when it is ablaze with anxiety.

Thus, the Buddha uses Dharma-water to irrigate our minds. So, the Sutra of Infinite Meanings says,

“[Bodhisattvas] pour a stream of supreme Mahayana on sentient beings’ roots of goodness.”

We pour this stream because after we plant the seeds, we need to work on irrigating them so the seedlings may sprout up from the roots of spiritual practice. For the roots to extend and for sprouts to grow, the Dharma is needed. After we absorb it, we need to extend the Buddha’s teachings and continuously use Dharma-water to nourish the seedlings.

As I have said before, we plant the roots of goodness and then bring them to maturity. When the roots of goodness mature, we may attain liberation. This is what the Buddha mindfully [worked towards]. We have to make an effort to water the seeds in our hearts so that the roots of goodness may grow. Thus it says, “spread the seeds of goodness over the fields of merits.” If the land is moist, we need to take advantage of the conditions and quickly sow and cultivate the seeds so they can cover the fields of merits. [To attain] merits, we need to exercise compassion and maintain our wisdom-life. Only with wisdom-life can the land be fertile.

We have said that before the Buddha spoke, there were six auspicious signs. Actually, these indicated that the Buddha was about to give great teachings. This was a great event in the world so six auspicious signs appeared to mark this start of the Buddha’s teaching. The Dharma-assembly had to be magnificent, it had to first have this auspicious appearance. When expounding the Lotus Sutra, both past and present Buddhas manifested the same appearance and engendered a sense of calm and auspiciousness. These are the “auspices of speaking the Dharma,” auspicious signs before the Dharma was taught. This is the first auspice of the Dharma.

After everyone arrived, the Buddha entered Samadhi. This is called “auspice of entering Samadhi.” With the Buddha in Samadhi, a shower of flowers then ensues and the six kinds of shaking occur. People are pleased by the shower of flowers and six kinds of shaking. They delight in the auspicious signs. Next, light is radiated. Everybody is in a calm and auspicious environment. Then they see the Buddha radiating light from the pores of His body. In particular, light radiated from between His brows. This was different from appearances when previously giving teachings. So, these are the “six auspicious signs.” They are rituals of teaching that all Buddhas of the Three Realms and ten directions must manifest as They are about to expound the Lotus Sutra.

The six auspicious signs prior to the Lotus Sutra were His introductory teachings, His Samadhi, the rain of flowers, the shaking of the land, the beholder’s delight, and the Buddha’s radiance. These six auspicious signs are rituals of teaching that all Buddhas of Three Realms and ten directions must manifest as They are about to expound the Lotus Sutra.

We have often said that all Buddhas share the same path. No matter which Buddha appears in the world, no matter how long He has helped sentient beings, in the end, He must teach the Lotus Sutra, because it is the ultimate great Dharma. The Lotus Sutra is truly the great cause for which all Buddhas appear in the world. They all want to “open and reveal” teachings so sentient beings can “realize and enter” them. The true principles and teachings of all Buddhas are the same.

As I discussed previously about the Lotus Sutra, before Sun-Moon-Light Radiant Buddha taught it, these six auspicious signs already appeared in the Dharma-assembly. This phenomenon was unsurpassed and indescribably beautiful and peaceful.

So “all attained what they had never had before. They rejoiced and put their palms together and wholeheartedly gazed upon the Buddha.”

At [the assembly,] they all attained joy they had never had before. Out of that joy, they reverently put their palms together. All of them were reverent, and their minds were focused on the Buddha. Sun-Moon-Light Radiant Buddha [inspired] the same. Not just the first, second or third, all 20,000 Sun-Moon-Light Radiant Buddhas share the same path. Those in the same state, felt the same way and the same reverence, and wholeheartedly gazed upon the Buddha. This is “the achievement of demeanor in the world of sentient beings.”

Everything up to “wholeheartedly gazed upon the Buddha” was the achievement of demeanor in the world of sentient beings. This was just like the present moment when. Sakyamuni Buddha was about to teach the Dharma.

The Buddha gave teachings according to the capabilities of sentient beings. The Lotus Sutra is a great teaching, which teaches us to “retain all teachings and do all good deeds.” As I have said, this is Dharani, which encompasses all teachings. The Buddha came to this world to teach the magnificence of the Dharma. He meticulously expounded these teachings so they would know the sequence of the teachings and the proper ways to pay respect to the Buddha. Then the minds of sentient beings would become disciplined. This is “the achievement of demeanor in the world of sentient beings.” We can see those people listening to the Dharma had achieved discipline and demeanor just as when Sakyamuni was expounding the Dharma. Similarly, the 20,000 past Sun-Moon-Light Radiant Buddhas all shared the same path and gave teachings in the same order as the present Sakyamuni Buddha.

Furthermore, this is how the sutra describes it,

“Then the Tathagata radiated light from the tuft of white hair between His brows, which illumined 18,000 Buddha-lands to the east, excluding none of them, just like how we see all Buddha-lands today.”

This is what Manjusri Bodhisattva described. In the past, Sun-Moon-Light Radiant Buddha also radiated light from the tuft of white hair between His brows. This light illumines 18,000 Buddha-lands to the east and is very expansive and far-reaching. We all know that the sun rises from the east. Actually, the moment in which the Buddha sat there was the time the sun was about rise. The 32 Marks of the Buddha [included how] light shone on the tuft of white hair between. His brows will then be reflected back even more brilliantly. This describes a very long distance and a very broad area. “Excluding none of them” means that the light reached everywhere.

The Buddha’s light cannot be covered by anything, anywhere. This is intrinsic in our minds. If our minds are wise and pure and are able to radiate the light of wisdom, even when we are in a dark place, our minds will still be radiant. This also explains why when we hear the Dharma, it must penetrate our hearts. If the Dharma is in our hearts, there exists no place of darkness. Wherever the light of the Buddha shines, it also shines into the hearts of sentient beings.

This Dharma-assembly was very magnificent. Every person was wholeheartedly watching the Buddha. Everyone’s attention was focused on the Buddha. Every movement of the Buddha was Dharma. The Dharma penetrated people’s hearts. This means that a countless number of people have already received the light of the Buddha. This is called “excluding none of them.”

It is everywhere, “just like how we see all Buddha-lands today.” When Sakyamuni radiated light from between His brows and illumined the east, people did not understand. So, Manjusri Bodhisattva evoked past Sun-Moon-Light Radiant Buddhas to explain the present [situation]. This is Manjusri Bodhisattva’s skillful wisdom. But if nobody asked, Manjusri Bodhisattva would not have spoken. So, this was a sign of Maitreya’s compassion. He saw that people still did not really understand the great cause of the Buddha. The Buddha was about to freely carry out His original intent, but many people still did not understand.

So, this led Manjusri Bodhisattva to speak of past Buddhas. This passage sums up this teaching with a dialog between Maitreya and Manjusri. “Maitreya!” Manjusri Bodhisattva called on Maitreya again. “Maitreya, you should know.” This shows both Bodhisattvas knew each other well so they called each other by name. Moreover, Manjusri Bodhisattva had taught seven Buddhas, and Maitreya was one of Manjusri’s past disciples. So now, Manjusri called out to Maitreya, to alert us all to pay attention. So he called out again, “Maitreya, you should know,”

“At that time in the assembly, [were] two billion Bodhisattvas who took delight in listening to the Dharma. Upon seeing this bright light illumine all Buddha-lands, all Bodhisattvas attained what they had never had and wished to know the causes and conditions for this light.”

“That time” refers to the time of Sun-Moon-Light Radiant Buddha. His Dharma-assembly was well-attended. In this Dharma-assembly, two billion Bodhisattvas wanted to hear the Dharma. Even though they were already Bodhisattvas, they wanted to improve themselves because every Buddha has unsurpassed wisdom. So though they had all reached the stage to be Bodhisattvas, they still have potential to improve. There is still Dharma for them to pursue. This means that we all need to be diligent. We cannot be arrogant and think that we have already heard the Dharma and that the teachings are always the same. When I talk, I also repeat what I say. Indeed, the Dharma is the same, but have you taken it to heart? Have you understood it? Have you experienced it? Have you physically put it into practice? We have to promote it ceaselessly and continue to be vigilant.

So at that time, two billion Bodhisattvas sought the Dharma at the same Dharma-assembly, and they “took delight in” and happily listened to teachings. “All Bodhisattvas, upon seeing this bright light illumine all Buddha-lands.” All the Bodhisattvas were waiting for the Buddha, who was radiating light and had entered Samadhi. They were all very happy to be there and mentally prepared to receive His Dharma. They were happy to “attained what they had never had and know the cause and conditions for this light.” They all saw the radiated light and were happily waiting to hear the great Dharma. They wanted to know why He radiated this light.

These are “auspicious signs of the Lotus Sutra.” All Buddhas share the same path. When they are about to teach the Lotus Sutra, six auspicious signs will appear. Light will radiate from the brows of the Buddha. The causes and conditions for expounding the Dharma have already begun to mature.

So, we have to understand that the Dharma is profound. If we are mindful in our daily living, the Dharma will be inseparable from our hearts. When the Dharma is in our hearts, it will be a part of our actions. So everybody, please always be mindful.

Episode 130 – The Subtle Spiritual Training Ground of the Mind

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>> “Next they rain down the profound Twelve Links of Cyclic Existence.”

>> “Ignorance, old age, illness, death and so on. Such violent, fiery suffering is like concentrated sunlight.”

>> “Desires are originally dried and wilted. New desires do not arise. Current desires do not grow. Without a sense of me or mine, we eliminate the bond of doubts.”

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

>> “Then from the heavens there fell a rain of. Mandarava flowers, Mahamandarava flowers,” Mandarava flowers are “pleasing flowers.”

>> “Manjusaka flowers and Mahamanjusaka flowers. Manjusaka flowers and Mahamanjusaka flowers” are called “softening flowers.”

>> [The flowers] were scattered upon the Buddha and the entire assembly. All Buddha-worlds experienced six kinds of shaking.

>> The “six kinds of shaking” “are the achievement of demeanor in” “the physical realm of existence,” 

>> “At that time, in the assembly” aside from “bhiksus and bhiksunis, upasakas and upasikas,” there were “heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, beings human and non-human, as well as minor kings, wheel-turning sage kings, and so on.”

>> “All attained what they had never had before.” They rejoiced, put their palms together and wholeheartedly gazed upon the Buddha.

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Every day, we always start by talking about “the mind.” Our minds and consciousness are the place for our spiritual practice. Are we carefully cleansing them of their pollution every day? We need to make sure that our inner spiritual training ground is always dignified.

That is why previously we have discussed the ways to purify our minds, get rid of all kinds of afflictions and eliminate all kinds of sufferings. As we transmigrate within the Six Realms, how do we remove all suffering from this world? The Buddha has already clearly opened and revealed [His teachings] to us. So, we need to take the Four Noble Truths, the teachings expounded to Hearers, to heart. Moreover, the Buddha will teach the Twelve Links of Cyclic Existence to those with higher capabilities. These teachings help us thoroughly understand how we come into and leave this life.

In this lifetime, we [face] the karma we brought from past lives until we grow old and die. During this time, if we recognize [the effects of karma], we must eliminate [this karma] immediately. This is how we remove the defilements from our inner spiritual training ground. We need to dignify ourselves immediately and cleanse our minds so that there are no traces of pollution, no traces of afflictions. This is why Buddhas come to this world and give teachings to everyone. They hope everyone can understand the teachings and take the Dharma to heart. This is called an awakening, which is realizing and entering.

The Sutra of Infinite Meanings says that.

“Next they rain down the profound Twelve Links of Cyclic Existence.”

The Buddha [rained down] “the Twelve Links of Cyclic Existence upon.”

“Ignorance, old age, illness, death and so on. Such violent, fiery suffering is like concentrated sunlight.”

After He helps us understand the Twelve Links of Cyclic Existence, we will be able to cleanse our minds. Our defilements come from ignorance, I talk about ignorance every day. Ignorance is affliction. We do not want to carry this with us throughout old age, illness and death. Even though everyone will age, fall ill and eventually die, [karma] does not terminate when this life ends. We will still carry our good and bad karma and conditions with us to create more in future lifetimes. These kinds of influences and entanglements are truly unbearably painful.

To our next life we bring “such violent, fiery suffering…like concentrated sunlight.” These causes and conditions for afflictions are with us at the end of this lifetime and will influence us in our next lifetime. Even without considering the next lifetime, there is much to discuss about what happens in this life when we do not eliminate our afflictions. Upon hearing the teachings of the Twelve Links of Cyclic Existence, we must quickly eliminate them now so that we will not have these “violent, fiery” afflictions in our minds.

The Buddha thoughtfully gave us the Four Noble Truths and the Twelve Links of Cyclic Existence. How can we not work hard? How can we not earnestly and diligently tidy our minds? In the Buddha’s lifetime, there were all kinds of monastics in His Sangha. One of them was referred to as Elder Bhiksu. He felt that he needed to live alone, act alone and stand alone. He often praised those who lived and acted alone. Because of this, he created many bad karmic affinities with others and was very antisocial.

Another bhiksu told the Buddha that there was a monk who was very difficult to get along with, who told everyone that, to engage in spiritual practice, they must live and act alone. He was creating a disturbance in the Sangha. The Buddha said to him, “Go and ask him to come.” Indeed, the Elder Bhiksu came to the Buddha. The Buddha then asked, “I heard that you praise and advocate living alone, acting alone and standing alone, is this true? Yes, I believe, to practice, we must shed everything and recognize the entanglements of karma. Forcefully creating conditions brings hardship. To be liberated, I need to live and act alone.” The Buddha then said, “Come, I have a more wondrous method than your method of living and acting alone. What do I mean by living and acting alone? It means:”

“Desires are originally dried and wilted. New desires do not arise. Current desires do not grow. Without a sense of me or mine, we eliminate the bond of doubts.”

This is most important in spiritual practice. Originally, our minds were very pure and desires were originally dry and wilted. Originally, there were no defilements. As long as we remember what we have practiced, all cravings and desires will dry up. There will be no more cravings or desires as we have already eliminated them. Desires that arise are traps. We will not be enticed by them, so “new desires do not arise.” Even if conditions that foster desires appear, they will not stir up our thoughts. This results from the skills we cultivate.

Also “current desires do not grow.” New desires do not arise and current desires do not grow. Then, at no moment will our minds give rise to improper thoughts. Hence, “without a sense of me or mine”. We need to live naturally; there is nothing we need to particularly pursue. This is our true spiritual aspiration. Among other people, we need to eliminate doubts about each other. We must go and be among people without being suspicious of them. That is why we want to avoid thoughts of living and acting alone and distancing ourselves from other people. It is best to eliminate this kind of ignorance.

So, fellow Bodhisattvas, if we want to engage in spiritual practice, this is the way. We know we want to be among other people that are beneficial for engaging in spiritual practice. We will encourage each other and live together. We need to distance ourselves from desires that tempt us. At every moment, desires flourish. If we can be with people who are pure instead of people filled with desires, that will truly be our spiritual training center. Having a dignified inner spiritual training ground is very important.

The following passage from the Lotus Sutra states,

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

These things dignified the Dharma-assembly.

After Sun-Moon-Lamp Radiant Buddha finished teaching “the Lotus Sutra without words,” He entered a state of Samadhi. The Dharma-assembly was very dignified.

“Then from the heavens there fell a rain of. Mandarava flowers, Mahamandarava flowers,” Mandarava flowers are “pleasing flowers.”

These flowers fell from the sky, leading us to feel very pleased so our minds would not give rise to afflictions. This is just a description. Indeed, this happens when the Dharma is very pleasing. “Pleasing” things help purify our minds. It is just right, neither cold nor hot. Then when we are in such an environment, we feel very happy and do not give rise to afflictions. This is called “pleasing.”

“Manjusaka flowers and Mahamanjusaka flowers. Manjusaka flowers and Mahamanjusaka flowers” are called “softening flowers.”

[All these flowers] not only made us feel pleased, just right and free of afflictions, there were also softening flowers that made us feel very warm and happy. There were both small and big flowers. “Pleasing” and “softening” are also descriptions of this spiritual training ground. Pleasing and soft flowers, big and small, were seen falling from the sky and scattering upon the Buddha. They were not just [scattered around] the Buddha, but also among the crowd. This made everyone realize that the mind, Buddha and sentient beings were all in the same state. There were also the six kinds of shaking.

[The flowers] were scattered upon the Buddha and the entire assembly. All Buddha-worlds experienced six kinds of shaking.

The “six kinds of shaking” also describe the states of our minds. When our minds are active and “vibrating,” we can thoroughly shake off our past afflictions.

We have explained the “six kinds of shaking” before, but this time we use different metaphors. In order to quickly and completely remove the afflictions in our minds, we need to feel moved and be touched after hearing the Dharma. This is our real gain after hearing the teachings. Our heart needs to feel very pleased and softened. And we must quickly shake loose our past afflictions. That is our goal when we listen to the teachings.

The “six kinds of shaking” “are the achievement of demeanor in” “the physical realm of existence,” 

just like when Sakyamuni Buddha expounded Dharma.

Indeed, we have spent a very a long time explaining these six kinds of shaking. We know that the physical realm of existence is comprised of tangible and material things that can physically move. However, I believe that our minds must also begin to move. They cannot lie dormant anymore. If we do not awaken after hearing the Dharma, we are still sleeping. Therefore, to awaken, we need to be shaken up. This is about the state of our minds, not just the demeanor of the physical realm of existence.

An example of that is the way you are sitting right now. With a great demeanor, I am also sitting here, and our relationship is that of a speaker and listener. This assembly is in the physical realm. The speaker teaches very earnestly. The listener listens intently. This is called the physical realm of existence. You can see it. I can see it. You can feel it. I can feel it. All things that are tangible and can be felt are called the physical realm of existence. At this Dharma-assembly, all the proper demeanors have been achieved, so the causes and conditions for this Buddha to begin teaching continued to be fulfilled, “just like when Sakyamuni Buddha expounded the Dharma.” This was how Manjusri Bodhisattva described the assembly of Sun-Moon-Lamp Radiant Buddha. His Dharma-assembly was just like that of Sakyamuni Buddha. The sequence of the six kinds of shaking was also the sequence of the Six Fulfillments.

Next,

“At that time, in the assembly” aside from “bhiksus and bhiksunis, upasakas and upasikas,” there were “heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, beings human and non-human, as well as minor kings, wheel-turning sage kings, and so on.”

The Buddha came to this world for one great cause, solely to open and reveal [the teachings], hoping sentient beings can realize and enter them. This was a very extraordinary Dharma-assembly. Other than the fourfold disciples, both monastic and lay, there were also people who had not taken refuge but came joyously to hear the Dharma. There were also Dharma-protectors, both those of this world and those of the eight classes. All the Dharma-protectors were present. In this assembly,

“All attained what they had never had before.” They rejoiced, put their palms together and wholeheartedly gazed upon the Buddha.

All of them, whether heavenly beings, eight classes of. Dharma-protectors or humans, attained joy they had never had before. What were they so happy about? They were just sitting neatly at the Dharma-assembly. Every one of them worked hard and was diligent, and they were all waiting to hear the Buddha’s teachings. The whole Dharma-assembly was filled with joy, and they were very reverent. They “rejoiced, put their palms together and wholeheartedly gazed upon the Buddha.” Their hearts were in harmony and were free of discursive thoughts. After removing all desires, they naturally united as one. It was a most subtle, wondrous Dharma-assembly and inner spiritual training ground.

We must ensure that “previous desires do not grow, subsequent desires do not arise.” Then the mind will be completely tranquil. That is more important than isolating ourselves from others and being antisocial. That is also a kind of attachment. Therefore, we need to get rid of attachments. There must be no sense of me or mine, and no attachments. Then we will be true spiritual practitioners. Please carefully tidy up your inner spiritual training grounds. Do not allow the Dharma to leak out. Do not let afflictions remain. Please always be mindful.

Episode 129 – Achievement of the Samadhi Demeanor

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>> “First, drops of dew fall to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the refreshing Dharma.”

>> First, drops of dew fall to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the refreshing Dharma – Chapter on Virtues, Sutra of Infinite Meanings.

>> “At that time, Sun-Moon-Lamp Radiant Buddha expounded a Great Vehicle sutra named Infinite Meanings. This sutra taught the Bodhisattva Way, which was guarded and retained by all Buddhas.”

>> This situation was the same as how the present Buddha had to wait for the opportunity to freely carry out. His original intent, which is the Fulfillment of Time.

>> “When He had finished expounding that sutra, He then, in the midst of the assembly, sat in full lotus and entered the Samadhi of Infinite Meanings; His body and mind were unmoving.”

>> “When He finished expounding that sutra, He then, in the midst of the assembly, sat in full lotus.” This condition was the same as the present Buddha and the demeanor He achieved. “His body and mind were unmoving” shows the achievement of the demeanor of Samadhi.

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Learning the Buddha’s teachings is about taking good care of our minds. Even when the most subtle thought arises, we must uphold that fundamental responsibility. This especially applies to spiritual practitioners. Therefore,

“First, drops of dew fall to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the refreshing Dharma.”

“First, drops of dew fall” tells us to take care of our minds so we will always retain (the Dharma) like the earth retains moisture. For the earth to remain moist, it requires a balanced climate. If the climate is balanced, there is sunshine during the daytime and moonlight during the evening. There is moisture in the surrounding atmosphere. [Dew occurs when] the heat from the daytime sun draws moisture from the earth, which then condenses when the (temperature) falls again. It is so subtle, miniscule and unnoticeable. First thing in the morning, before the sun comes out, if we carefully examine the grass and leaves, do we not see the dew? When we look carefully at the ground, the ground seems more moist. This is like the minds of spiritual practitioners. Every day, we must take good care of our minds to avoid accumulating fiery afflictions.

Fiery afflictions come from greed, anger, ignorance, arrogance and doubt. These afflictions create countless “Consequent afflictions.” As we allow these five kinds [of afflictions] to arise in our minds continuously, we feel suffocated, feverish and afflicted. Having anxiety and distress does not create a good mindset. So what can we do? The Dharma is like water and can penetrate and protect our minds. If there is always Dharma-water, then the dust from the parched fields will not fly up whenever the wind blows. Therefore, we must protect our minds well and retain this pure mindset.

The Dharma is [embedded] within every tiny drop. From every matter, person and object, we can gain wisdom. So, our minds must always have such dewdrops [of Dharma]. The Dharma we seek in the world does not only come from sutras or listening to teachings. In our daily living, everything is Dharma. So “first, drops of dew fall.” Everything is like dew, like Dharma-water, which “immerses the dust of desire.” Our afflictions originate from desires. If we constantly use Dharma-water to nurture our minds, then naturally the land will be moist. Then when the wind blows, dust will not stir up into the air.

So, this is “opening the gate of Nirvana and fanning the wind of liberation.” The gate of Nirvana leads to purity and tranquility. That stillness is called Nirvana. Only when our minds are free from contrivances and desires can we truly be tranquil and at peace. This is the kind of mindset that spiritual practitioners and learners of the Buddha’s teachings should have. Developing this state of mind is similar to a breeze coming when it is muggy, or like waving a fan when it is hot. As spiritual practitioners, we have our own wind of liberation in our minds to [cool] ourselves. When we are feeling very hot, we must fully wave the fan in our minds so our feverish, afflicted minds can cool down a little.

We need to self-reflect and feel remorse. We must be remorseful and reflective. This is like waving the fan in our minds to dissipate the heat so things become cooler. So, “they eliminate the fiery afflictions of the world with the refreshing Dharma.” This tells us to take good care of our minds.

First, drops of dew fall to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the refreshing Dharma – Chapter on Virtues, Sutra of Infinite Meanings.

The next section in the Lotus Sutra states,

“At that time, Sun-Moon-Lamp Radiant Buddha expounded a Great Vehicle sutra named Infinite Meanings. This sutra taught the Bodhisattva Way, which was guarded and retained by all Buddhas.”

What the Buddha guarded and retained was the Great Vehicle sutra. It was the Bodhisattva Way of infinite meanings. Infinite Meanings is the Dharma that we derive from our daily living and then exercise and teach to people in our interactions. These are called Great Vehicle teachings, [which are taught in] a Great Vehicle sutra.

“A sutra is a path; this path is a road to walk on,” to be followed in our everyday actions. We have just mentioned that the Buddha’s teachings are very subtle. As we are absorbing His Dharma, we are also training our minds and teaching [others]. He also talked about engaging in spiritual practice by living as a monastic as a way to practice Great Vehicle teachings. I hope everyone can understand this principle.

The same happened during the time of. Sun-Moon-Lamp Radiant Buddha; He taught a Great Vehicle sutra named “Infinite Meanings.” The short passage I was quoting before was also from the Sutra of Infinite Meanings. Indeed, it trains our minds. It is also the teaching of Bodhisattvas.

Some people may think that. Bodhisattvas are those who help and give to others. That is not all. As part of our Bodhisattva-practice, we must be very aware of the subtleties in our minds, “the perfection of precepts, Samadhi, wisdom, liberation and liberated views and knowledge.” Isn’t that right? This is also a way to walk the Bodhisattva-path. We must also be very meticulous in training our minds so we can go among people to be a role model.

This is what the Buddha wanted to protect, so this is “guarded and retained by all Buddhas.” When the Buddha taught His disciples, He hoped everyone would start by developing Great Vehicle aspirations and go among people. This shows that the past Sun-Moon-Lamp Radiant Buddha was the same as the present Sakyamuni Buddha. Both wanted to freely carry out their original intent, what was guarded and retained by Buddhas. The Buddha’s first thought after attaining enlightenment was to share that [mental state] with everyone down to the smallest, finest [details]. He wanted everyone to know the true principles of all things of the universe. He wanted to share this profound and vast state. But the time was not right, so His original intent had to be kept in His mind.

He hopes the Dharma will become widespread, that all people will understand it, that their minds can be that meticulous, clear, expansive and embrace everything in the world. This was the Buddha’s original intent. So, the past Sun-Moon-Lamp Radiant Buddha and the present Sakyamuni Buddha did the same. They waited for the [right] opportunity to teach. This was the moment; the time was probably right.

Manjusri made this comparison between the past Buddha’s mind and the present Sakyamuni Buddha’s original intent. Because Sakyamuni Buddha was still in Samadhi and had not yet emerged, Manjusri Bodhisattva [referenced the past] to explain that the present Sakyamuni Buddha was preparing to carry out His original intent. He was going to expound the Dharma He had retained and guarded for the past 40-plus years. This subtle and wondrous Great Vehicle teaching did not only exist at that time, but had since the time of Sun-Moon-Lamp Radiant Buddha and up through the present.

We must remember that Sun-Moon-Lamp Radiant [actually refers to] the over 20,000 Buddhas who share the same path and have the same mindset. The true great Dharma has to be freely proclaimed to all sentient beings. But He had to wait for the right opportunity. This is how all Buddhas share the same path. Every single Buddha, facing sentient beings with various capabilities, has to wait for the opportunity to give teachings.

This situation was the same as how the present Buddha had to wait for the opportunity to freely carry out. His original intent, which is the Fulfillment of Time.

So, next it says,

“When He had finished expounding that sutra, He then, in the midst of the assembly, sat in full lotus and entered the Samadhi of Infinite Meanings; His body and mind were unmoving.”

The Buddha expounded that sutra. Does everyone know what “that sutra” was? “The Sutra of Infinite Meanings,” just like Sakyamuni Buddha. Sun-Moon-Lamp Radiant Buddha also radiated light when. He was in a state of Samadhi. “The Lotus Sutra without words” is the Samadhi of Infinite Meanings, which awakens everyone’s minds. He hoped this Great Vehicle sutra would speak to all three capabilities. Among sentient beings, there are people with limited, average and great capabilities. As I previously mentioned, the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Paramitas were taught according to three different capabilities.

The “Lotus Sutra without words,” is a subtle and wondrous Great Vehicle teaching, and the conditions were ripe for all three capabilities to absorb it. So after teaching the Sutra of Infinite Meanings, He sat in full lotus among the assembly. Sun-Moon-Lamp Radiant Buddha, after expounding these Great Vehicle teachings, had to then observe the conditions, and note whether or not everyone understood “the Lotus Sutra without words.” Therefore, He sat in full lotus to observe them and enter the Samadhi of Infinite Meanings. This Samadhi of Infinite Meanings is the state of right Samadhi. Then He waited. Since He had entered Samadhi, of course His body and mind were unmoving. This is the state of Samadhi.

“When He had finished expounding that sutra,” refers to the period of time after. He had expounded the Great Vehicle teachings and sat in full lotus in the midst of the assembly. This shows that the rituals for. Buddhas to expound [this] sutra are the same. Past Buddhas did this and so did the present one. They usually [taught] Lotus Sutra without words, as well as the Sutra of Infinite Meanings. Then They would enter Samadhi to observe everyone’s capabilities. His body and mind were unmoving which is achieving the demeanor of Samadhi.

Every single Buddha, when walking, standing, sitting or lying down, has a demeanor of being in Samadhi because each is endowed with the 32 Marks and has perfected their demeanor. So I often remind everyone that, as we go about our daily living, as we walk, stand, sit or lie down, we have a dignified demeanor, which is [a form of] Dharma. We also must take care of the way we speak and move. All must be carried out in a dignified demeanor. Even when we sit, we must have the correct form. These are all demeanors.

“When He finished expounding that sutra, He then, in the midst of the assembly, sat in full lotus.” This condition was the same as the present Buddha and the demeanor He achieved. “His body and mind were unmoving” shows the achievement of the demeanor of Samadhi.

Everyone, learning the Buddha’s teachings start from our minds. If we cannot control our minds in our daily living, it is very possible that our motivation will dry up. Then our minds cannot be calm, and we may easily seem crude in the way we speak or act toward other people. Sometimes we instruct others, “Carefully place this item here.” In the beginning, we may remember to gently say, “Please put it away.” Then we say, “I told you to put it away.” [If the response] is “I’ll do it later.” [Then we say] “Put it away right now!” You see, if we cannot control our minds in our daily living, thoughts will arise and stir.

This is because we did not listen to the Dharma, did not follow the teachings. This is a very common occurrence. It happens again and again, forever and ever, and thus we cannot quickly perfect [our spiritual cultivation]. This is due to our human habitual tendencies. If we do not change them, how can the “drops of dews first fall”? If the Dharma has not entered our hearts, how can we do things properly every day?

So, “first, drops of dew fall to immerse the dust of desire.” In our living, we must be meticulous and take good care of our minds. The Dharma is applied to the intangible. If the Dharma is always in our hearts, there will naturally be Dharma in our actions. Thus, we must retain the Dharma in our hearts so we can absorb even the most subtle teachings and practice them in our living. Then the way we live will never run counter to the Buddha-Dharma. Everyone, please always be mindful.

Episode 128 – Everyone Intrinsically Has a Light Within

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>> “Knowing well the capacities, natures and desires of all, with dharani and the unhindered power of eloquence, they appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.”

>> When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their royal positions and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.

>> It is said, “Lineage is passed from father to son by blood. If the father is deluded, so are the children. If the father is awakened, so are the children. Lamp Radiant [Buddha] is the source.”

>> Thus, “the father had eight sons; the manifestations came from the source. They became monastics like their father, so the manifestations returned to the source.”

>> They all renounced their royal status and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas. “All became Dharma teachers.” Dharma teachers has two meanings: 1. Taking the Dharma as one’s teacher 2. Through one’s own practice and understanding of the Dharma, becoming a teacher for sentient beings.

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Are our minds pure? We must always take good care of our minds. Even if we achieve “tranquility” on the outside, we actually still need “purity” on the inside. Otherwise, when afflictions cover our minds, even if we are in a peaceful and quiet [place], the Dharma cannot enter our minds. We need to make an effort when learning the Buddha’s teachings to “attain great wisdom, understand all Dharma” and “comprehend and distinguish the nature and appearance of reality.” Therefore, we must properly adjust [our mindset].

Next, [the Sutra of Infinite Meanings] says,

“Knowing well the capacities, natures and desires of all, with dharani and the unhindered power of eloquence, they appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.”

In the Sutra of Infinite Meanings, this passage is also very important. Continuing from the previous passage, if we can “comprehend and distinguish” [reality], naturally we can “know well the [capacities, natures and desires].” Then our hearts can truly connect to our external conditions and give rise to teachings. How do we know what external conditions are like? If we use our eye-root to see form-objects, that contact will give rise to thoughts. What are those thoughts? Ignorant and afflicted thoughts. If we turn consciousness into wisdom, naturally when we are among multitudes of sentient beings, matters and objects, we can clearly understand all things and know well the capacities, natures and desires of all beings.

Thus, when we are among people in the world, we have to know how to make this discernment. We must know what things can be done and then proactively go do them. If a thing should not be done, we must prevent ourselves so we do not do it. Thus, I often say we must clearly know right from wrong. I always say, “Doing what you should do is wisdom. Doing what you should not do is ignorance.” Learning the Buddha’s teachings not only requires our minds to be pure and tranquil, but we must also, when among people, “know well the capacities, natures and desires of all beings.” Whether something is right or not, we must clearly distinguish.

So, “[they use] dharani and the unhindered power of eloquence.” Dharani means to “retain all teachings and practice all good deeds.” We can clearly comprehend the principles of all things in the universe. If we fully understand everything we see and come in contact with, that is called “retaining all teachings,” that is called “retaining all teachings.” With all principles, we can also “practice all good deeds.” Immediately doing the right thing is called [exercising] wisdom. This is “practicing all good deeds.” Because there is much suffering in the world, we have to seize each moment by just doing the right thing. This is how we exercise compassion and wisdom. So, dharani means to retain all teachings and practice all good principles. If we can understand all this, we will naturally have “unobstructed abilities of eloquence.” If we understand all principles, then everything we say will contain principles, and then we can lead others.

During our morning and evening recitations, we chant the “Three Refuges,” with the lines, “I take refuge in the Sangha. May all sentient beings lead the people harmoniously without obstructions.” Don’t we want to lead everyone? What do we use to lead everyone? The Dharma. The Dharma is the principles. If we lead people but do not have principles, we will not know how to lead them. Therefore, to lead others without obstacles requires first having “unobstructed abilities of eloquence.” We must first understand all principles and “retain all teachings.” Meanwhile, we must “practice all good deeds.”

When sentient beings are suffering, we must personally go to them to comfort them in their suffering and relieve them from their difficulties. If we are not there, if we do not come in contact with the suffering, how will we be able to teach others about the principles of “suffering, its causation, its cessation and the path to its cessation”? We must first understand all teachings and practice all good deeds; we must physically perform these actions so that we can have unobstructed abilities of eloquence. I hope everyone understands these principles.

“[They] appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.” Indeed, the Dharma originated from the Buddha’s wisdom. For our entire lives, will we just say, “I heard it so I understand it”? Is this all? Can we understand everything just by hearing one thing? No, we must continuously ask the Buddha to abide in this world and turn the Dharma-wheel.

Though Sakyamuni Buddha is separated from us by over 2000 years, He is still the founder of this religion in the Saha World. So, we still live in a world that is guided and transformed by the Buddha’s teachings. Therefore, we must continuously seek the Dharma. We must ask for the Dharma. Whether in the time of the Buddha, or now that He has already [physically] left the world, we need to have the same mindset that He is here and respect the Buddha and the Dharma. We must ask the Buddha to turn the Dharma-wheel. [With] the Buddha’s teachings, we can be one with the Buddha-mind.

I often share with everyone, “When the Buddha enters our mind, our mind is [like] the Buddha’s.” If we sincerely take the Buddha-mind as our own, we will use it to turn the Dharma-wheel. A mind like the Buddha’s is pure and reverent.

We mentioned the Eight Consciousnesses earlier. They originated from and can return to the mind-king, to that pure and undefiled state. Then won’t the Buddha always abide in this world? So, we must use this mindset to appeal to the Buddha to stay in the world at all times. There are myriad sentient beings, and we must accommodate all as [the Dharma-wheel] turns. Not only do we invite other Buddhas here, the Buddha in our hearts must also turn the Dharma-wheel to accommodate all sentient beings. This requires us all to mindfully seek to understand through experience and study.

When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their royal positions and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.

The previous sutra passage mentioned that there were 20,000 Sun-Moon-Lamp Radiant Buddhas. The last of them renounced his throne to become a monastic, engage in spiritual practice and attain perfect and universal enlightenment. The eight princes heard that their father became a monastic and had already attained Anuttara-samyak-sambodhi. The eight princes were very delighted. Not only did they support their father’s decision to become a monastic, the fact that he attained these principles also brought them joy. They understood the impermanence of life, that even reign over a kingdom is impermanent.

So, the eight princes also renounced their thrones and followed this Buddha to become monastics. They “formed Great Vehicle aspirations,” which means every one of them formed a great aspiration. They understood completely that they were practicing on behalf of all sentient beings. I have previously explained to all of you that we must work very hard to turn consciousness into wisdom. This is also an analogy. So, we must “constantly cultivate Brahma-conduct.” Since we [choose to] become monastics, we must form great aspirations, make great vows, and constantly cultivate Brahma-conduct. Brahma-conduct, or purifying practices, let us cultivate a heart free of defilements. Thus, in this evil world of five turbidities, there is a greater need for.

Bodhisattvas and sages to be among us. So, we must always engage in Brahma-conduct and “all become Dharma teachers.” The eight princes engaged in spiritual practice and took joy in the teachings of the great noble beings. They purified not only themselves; they transformed others as well, so they were worthy to “all become Dharma teachers” because they “have already planted roots of goodness in the presence of millions of Buddhas.” It was in the presence of millions of Buddhas. Think about it! The last of the 20,000 Buddhas had eight sons. Clearly they were born and had engaged in spiritual practice after the manifestations of many Buddhas.

It is said, “Lineage is passed from father to son by blood. If the father is deluded, so are the children. If the father is awakened, so are the children. Lamp Radiant [Buddha] is the source.”

This section explains even more clearly. If we understand the Dharma thoroughly, then our origin is clean and pure, and then everything that follows will be clean and pure. This is like the way the eight princes planted the root of goodness in the presence of millions of Buddhas. Since this was the source, they practiced in this way with great earnestness and diligence. This is called the diligent path. Lineage is passed from father to son by blood, so whether the father is deluded or awakened, the children will be the same. So, Lamp Radiant [Buddha] is the source. This is radiance. [We speak of] the radiance of sun, moon and lamp. The “sun” represents wisdom. The “moon” represents compassion. The sun and the moon have a type of radiance. The sun, the moon and the lamp exists in everyone. This light is our inherent wisdom.

Thus, “the father had eight sons; the manifestations came from the source. They became monastics like their father, so the manifestations returned to the source.”

This story serves as an analogy for us. A father with eight sons is comparable to our mind-king dividing into eight consciousnesses. They go on to create all karma, which is then stored in the eighth consciousness, which brings all eight consciousnesses into future lifetimes. If these eight consciousnesses are purified, that is our perfect and radiant nature. With this nature, we will be free of confusion. This is a kind of analogy.

Next, by being very diligent, preserving the mind-king’s pure nature will be like the eight sons forming great aspirations to diligently engage in spiritual cultivation and become Dharma teachers. Thus, we can all practice and uphold the Dharma, and use it to teach others.

They all renounced their royal status and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas. “All became Dharma teachers.” Dharma teachers has two meanings: 1. Taking the Dharma as one’s teacher 2. Through one’s own practice and understanding of the Dharma, becoming a teacher for sentient beings.

The first [meaning] is “taking the Dharma as one’s master.” We must constantly take in the Dharma and always keep it in our hearts. Earlier I said we must appeal to the Buddha to turn the Dharma-wheel. When the Dharma enters our minds, there is a Buddha in each of our minds. With the Buddha in our hearts, all things contain the Dharma and all Dharma in the world will be in our minds. As long as the Buddha enters our minds, consciousness will naturally turn into wisdom. Every matter and object comes into being from the convergence of many things. These things are like flowers. A flower does not spring into being out of nothing. A seed has to be planted in the ground. Then it needs water and sunshine for it to slowly sprout, for the shrub to slowly blossom. Consider how many things need to converge to create a simple flower.

As I said before, we must “retain all teachings,” which is all teachings in the world. We need to clearly know how things converge to come into being. Taking the Dharma as our teacher means to completely understand all things in the world. What is suffering and what is its causation? This is also Dharma. So we take the Dharma as our teacher.

Second is “through one’s own practice.” We are not born understanding the Dharma. Though we are born with wisdom equal to the Buddha’s, the Buddha’s, when we come into this world, we are filled with afflictions and are led by our karma. So, we must start anew and go “through one’s own practice.” To work to return to one’s original, pure Buddha-nature, we must motivate one another at this time, in this space and through our interactions. We must form aspirations, put them into action and focus on our practice. This is the only way for us to discover the principles behind all Dharma.

“[With] understanding of the Dharma, one becomes a teacher for sentient beings.” If we can understand and analyze [things] for others, we will be a teacher for all sentient beings. Using the teachings one understands to guide sentient beings makes one a Dharma teachers. These eight princes were all able to become Dharma teachers, especially because “in the presence of millions of Buddhas” they “planted the root of goodness.” In the presence of many Buddhas, they truly planted many roots of goodness and have already returned to the source of Dharma.

I hope we can all work hard to achieve understanding. We must always be mindful.

Episode 127 – Restoring the Wonders of the Tathagata-garbha

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>> “Infinite Dharma-doors readily appear in front of us; we will attain great wisdom and understand all Dharma, then we can comprehend and distinguish the nature and appearance of reality.”

>> “When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their right to the throne and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.”

>> The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world. They are the mind-kings of the Eight Consciousnesses. Each leads the corresponding mental function and the external conditions it connects with. They are categories of the leaders of the mind’s functions and objects of perception.

>> “They heard that their father became a monastic and attained universal enlightenment, so they followed him and became monastics, formed Great Vehicle aspirations and constantly cultivated Brahma-conduct.”

>> So, “whatever the Tathagata’s mind touches will be a condition illuminated by wisdom. Since this is inexhaustible, it is called the inexhaustible connections of the mind.”

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Can we maintain vows as vast as the universe and remain unwavering for countless kalpas? If we can uphold our mission, practice the path and understand that the purpose of practice is to become awakened, help others awaken and have perfect awakened conduct, then as we go among others, the Dharma is everywhere. I keep saying that we need to turn consciousness into wisdom. No matter what situation we are in or what challenges we face, everything can help us grow in wisdom. Living among sentient beings,

“Infinite Dharma-doors readily appear in front of us; we will attain great wisdom and understand all Dharma, then we can comprehend and distinguish the nature and appearance of reality.”

Don’t we often read [these verses in] the Sutra of Infinite Meanings? Indeed! The infinite wisdom that is found in our interaction with others is called turning consciousness into wisdom. [In this way,] we naturally understand all Dharma. Every day the people, matters and things we experience help us grow in wisdom. We have to pay attention to them. If we let these opportunities slip away, they may become possible sources of affliction. If we just indulged ourselves our whole lives, that would be a pity, and would create karma. So, we have to seize [these opportunities]. We can have clear wisdom about principles and appearances of things as we interact with others.

The Lotus Sutra began with the Buddha entering Samadhi, teaching the “unspoken Lotus Sutra.” By doing so, He already taught us so many principles. But many people still did not understand. So, Manjusri Bodhisattva talked about the Sun-Moon-Lamp Radiant Buddha of the past. Of the 20,000 Sun-Moon-Lamp Radiant Buddhas, when the last one practiced and became a monastic, His eight sons also became monastics. This sutra passage continues,

“When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their right to the throne and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.”

I have explained these eight princes earlier. When these eight princes heard that their father had become a monastic and had already attained Buddhahood, attained Anuttara-samyak-sambodhi, which is supreme, perfect and universal enlightenment, they were all joyful. So, these eight princes followed their father and renounced their claim to the throne. They completely renounced worldly pleasures and became monastics like their father. “They followed their father to become monastics. They formed Great Vehicle aspirations.” The aspiration formed by each prince was [to follow] the Great Vehicle [Dharma].

When we can turn consciousness into wisdom, wisdom that is supreme and unsurpassed, we can become awakened, awaken others and practice perfect awakened conduct. This is the Great Vehicle aspiration. The skillful means [taught] in the past were developed based on sentient beings’ capabilities. The Buddha’s original intent was to teach the Dharma of the One Vehicle, which is the true Dharma. He hoped everyone could understand His teachings and become awakened, then guide others to realize that they also naturally have this perfect and radiant intrinsic nature. He hoped that people will guide each other so their perfect and radiant nature can shine.

In the Sutra of Infinite Meanings, it states, “One gives rise to infinity; infinity arises from one.” Infinity exists already, which is the infinite sentient beings. The infinite sentient beings originally had that Buddha-nature. If we have this state of mind, we can share it with others; this is called walking the Bodhisattva-path. Once a candle is lit, it can light countless other candles. Not all candles need to be lit from the original. Once one candle lights another candle, the other candle can light other candles, and its flame neither increases nor decreases. The original candle still radiates light. So, if we all form aspirations and kindle the light in our hearts, that light can also shine on others. Then we can help their light shine forth. This is the Great Vehicle aspiration.

When we awaken and aspire to awaken others, we begin to “constantly cultivate Brahma-conduct. Brahma-conduct” are cleansing. Everyone knows that “Brahma[-conduct]” is also known as purifying practices. We ordinary people have constantly been reproducing afflictions without end. Every day, whenever we are dissatisfied with people and matters, we begin to produce afflictions again. When we dislike or loathe people, afflictions will enter our minds. Or, we may hear that there is a business opportunity somewhere, and become tempted by the wealth of this world. [An example is] opening a franchise. We open one store after another and if we do not have enough money, we borrow. So, we accrue more debts with the bank. When a financial crisis hits, we lose everything. This is how afflictions continuously reproduce. If we only increase our knowledge, we only continue to create karma.

We engage in spiritual practice to turn consciousness into wisdom, So, we should live a life of contentment. If our families are safe, have enough food to eat clothes to wear, that should be enough. Whatever we have left, we share with other people. But now, it seems that everyone is busy. How can they cultivate Brahma-conduct? Brahma-conduct is cleansing. This is when the mind no longer produces afflictions because of greed, anger or ignorance. We are in an era of great calamities. In this universe, in this world in particular, there are many natural disasters. Whether we are speaking of the macro- or microcosm, disasters arise from the imbalance of the four elements. The disharmony in our hearts is the disharmony of the microcosm. We are constantly accumulating an imbalance of the four elements in our hearts, so we are constantly creating afflictions.

That is why we must cultivate purifying practices. Since we are engaging in spiritual practice, we must repent the karma we created in the past. Karma from [dealing with] people, matters and objects attaches itself to our hearts. Therefore, we must repent, cleanse our defilements and change our habitual tendencies. This is how we cultivate Brahma-conduct. We must constantly eliminate the ignorance and afflictions that are in our hearts. We must also change our external practices and habitual tendencies quickly. We must truly change our actions in daily living to cultivate Brahma-conduct, a very pure way of engaging in spiritual practice.

Because there are problems in people’s hearts, we now need to use various methods [to help them]. Some people say that to have Brahma-conduct is to ignore what happens in the world around us so the mind can be cleansed. I have just said that as we interact with people, everyone is a Dharma-door. If we have turned consciousness into wisdom, everyone is [a source of] wisdom. So, only with experience can we grow in wisdom. Then our minds won’t be disturbed by things in our external conditions, or be defiled by afflictions. But as for our mind-king, when we transform the Eight Consciousnesses and return to our intrinsic nature, we will attain purity. Our Eight Consciousnesses remain pure and undefiled as it connects to external conditions. We will have turned consciousness into wisdom. This is “constantly cultivating Brahma-conduct. Constantly” means regularly interacting with others, not isolating ourselves. By cultivating purifying practices as we interact with others, we remain undefiled. “All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.”

The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world. They are the mind-kings of the Eight Consciousnesses. Each leads the corresponding mental function and the external conditions it connects with. They are categories of the leaders of the mind’s functions and objects of perception.

Next, let us try to understand how. “They are categories of the leaders of the mind’s functions and objects of perception.” If the eight princes, those Eight Consciousnesses, are restored [as the mind-king], then they are “leaders of the mind’s functions and objects of perception.”

Every day, our minds are connecting with the phenomena of the outside world. The eyes connect to external forms. The ears connect to external sounds. The nose connects to external smells etc. This is the mind connecting with the outside world. How can we discern the external phenomena it connects with? With our consciousness? Or with our wisdom? Wisdom includes discerning wisdom. If, within these categories [of our mind’s functions], we use our consciousness to discriminate, we will give rise to greed, anger, ignorance, pride, and doubt as we ceaselessly connect with the five sense objects in our external conditions. The mind-consciousness constantly absorbs, and the seventh consciousness constantly creates. With this karma, negative karma and karma of afflictions, we will cycle through the Six Realms without respite.

So, if we can exercise wisdom in facing and mastering external phenomena, our minds will not be influenced by conditions. This is returning to our true nature. There is only a small difference between consciousness and wisdom. Both connect with external phenomena, but wisdom returns us to our intrinsic nature while consciousness is influenced by external phenomena, creates confusion and reproduces those layers of afflictions.

So, in this passage,

“They heard that their father became a monastic and attained universal enlightenment, so they followed him and became monastics, formed Great Vehicle aspirations and constantly cultivated Brahma-conduct.”

This is restoring the Eight Consciousnesses back to the wonder of the Tathagata-garbha. The Tathagata-garbha mind is wisdom.

We turn the Eight Consciousnesses back to the Tathagatha-garbha, which is wisdom, our pure and undefiled nature. This is a wondrous ability. That is why we call the Buddha the Enlightened One of the Universe. His Tathagata-garbha can analyze all things in the universe very clearly. This is His great awakening, His Tathagatha-garbha and its application. This is the intrinsic Buddha-nature we all have. The Buddha is not the only one who has it; we all intrinsically have Buddha-nature. Everyone intrinsically has the Tathagatha-garbha to turn consciousness into wisdom.

So, “whatever the Tathagata’s mind touches will be a condition illuminated by wisdom. Since this is inexhaustible, it is called the inexhaustible connections of the mind.”

If we can return to our Tathagata-garbha, our radiant and pure nature, that is the state that is illuminated with the Buddha’s wisdom. What the mind connects with is endless. The consciousness of ordinary people can only connect with one state. I see you right now. I can only see from here to there. I see many people. My eye- and my mind-consciousness can see all of this. You are sitting there, and you can see me and the background behind me. This is the scope of what we see. But if I ask you how big is our vegetable garden outside, does your mind go to the vegetable garden? “How big is the land of our abode?” Your mind-consciousness goes there. [If I say,] “Quickly rein it back in to pay attention,” then your mind-consciousness comes back again.

This is why we say every ordinary person has the Tathagata-storehouse consciousness. It is used the same way, but we can only use it for an instant. If we do good deeds and listen to good teachings, we can become awakened for a short time. We know this is possible, but then we regress to the way we were. As ordinary people, even after we know better, we keep doing the same things. Whenever we see something new, thoughts stir, and we take issue with people, matters, objects. This is the way of ordinary people. Our consciousness constantly covers our wisdom. If our wisdom can infuse our consciousness, and eliminate it gradually, if we get rid of consciousness and keep wisdom, then we can clearly understand many things. Our minds can encompass the endless void and very clearly understand the true principles of the universe. We can be clear about every phenomenon we connect with so that our minds will not be covered by people, matters and objects.

So, I hope we remember what we hear every day. Every matter and phenomenon we encounter can increase our wisdom. Do not let them lead to reproducing afflictions. This is where the difference lies. Therefore, please always be mindful.

Episode 126 – Eight Consciousnesses Turn Defilement into Purity

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>> “Tranquil and clear, with vows as vast as the universe. We remain unwavering for countless kalpas. Infinite Dharma-doors readily appear in front of us.”

>> The sixth was named Resolving-Doubts-Intention. Mind-consciousness understands phenomena, resolves doubts to achieve understanding, resolves questions over matters and principles to understand the delusions of cyclic existence. The seventh was named Resounding-Intention. The seventh consciousness responds to the “self,” ignorance and the four states by constantly examining and then connecting to the eighth consciousness. This self-reflection is like an echo following a sound.

>> The eighth was named “Dharma-Intention. The eighth consciousness stores all phenomena, flawed and flawless, good and evil, proper and deviant.”

>> “The mind-king transcends delusions, realizes truths, renounces the desires of the Three Realms, rejoices in the non-contriving path of the One Vehicle. When they also became monastics, the defilements of their Eight Consciousnesses were purified.”

>> The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world. They are the mind-kings of the Eight Consciousnesses. Each leads the corresponding mental function and the external conditions it connects with. They are leaders of the divisions of the mind’s functions and objects of perception.

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Are we always mindful? We examine our spiritual state to see if it is.

“Tranquil and clear, with vows as vast as the universe. We remain unwavering for countless kalpas. Infinite Dharma-doors readily appear in front of us.”

If our minds are in this state of tranquility and clarity, our vows will not waver. If we can guard our minds in this way, naturally “infinite Dharma-doors” will “readily appear in front of us.” This is a definite principle.

“Vows as vast as the universe” reflect such broad and open hearts. If we can take every [teaching] into our hearts, when we come in contact with external conditions we can transform consciousness into wisdom. If we can transform consciousness into wisdom, naturally, “infinite Dharma-doors readily appear in front of us.” No matter what external conditions we encounter, they can all develop our wisdom. We can discover wisdom in any circumstance. Therefore, we must be very mindful. A tranquil and clear mindset must be carefully guarded.

Earlier I said that the names of the Eight Princes all included the word “intention.” The sixth prince, Resolving-Doubts-Intention, means we are naturally very clear about the external conditions we encounter. “Mind-consciousness understands phenomena.” The mind-consciousness can identify an object and the parts that make it up. We are aware it goes through the states of arising, abiding, changing and ceasing. Or it forms, exists, decays and disappears.

Actually, because material objects around us continuously form and abide, thoughts will stir in our minds. We never think that eventually all things will decay and become a pile of garbage. If we understand this, we will not crave what we do not need. This is how the “mind-consciousness understands phenomena.” Furthermore, do we really need it? Once we resolve our doubts, we will not need to think about whether we want something. We do not need to keep questioning. We must quickly resolve these questions. Thus, we “resolve doubts to achieve understanding.” Then we can be open and clear-minded. We can also resolve questions about principles or matters. When we can clearly discern right from wrong, naturally we have no questions about principles. A principle without doubt is called a true principle. Thus, we can understand delusions of samsara. Delusions are a form of ignorance. When the Six Consciousnesses turn into wisdom, our minds are purified.

The sixth was named Resolving-Doubts-Intention. Mind-consciousness understands phenomena, resolves doubts to achieve understanding, resolves questions over matters and principles to understand the delusions of cyclic existence. The seventh was named Resounding-Intention. The seventh consciousness responds to the “self,” ignorance and the four states by constantly examining and then connecting to the eighth consciousness. This self-reflection is like an echo following a sound.

The seventh was named Resounding-Intention, which refers to how people respond to the external world with the seventh consciousness. External conditions connect with our consciousness and we begin thinking. The seventh consciousness thinks very nimbly; it can quickly and clearly know right from wrong. So, it continuously makes an effort to contemplate. Therefore, it has no doubts when it encounters external phenomena; it is very pure. Our “doubts,” our ignorance of “self” and the four states are already analyzed very clearly. This is because it has already been “constantly examining and then connecting to the eighth consciousness. Examining” means to very carefully understand something.

Therefore, thinking is very important because the seventh consciousness can use a pure mind to face challenges in this world. So, its thinking is exceptionally clear and sharp. It connects with external conditions, and then returns [them] to the eighth consciousness. Therefore, it is “constantly examining and then connecting to the eighth consciousness.” When this enters the eighth consciousness, what is stored is wisdom from this world. A very clear understanding and analysis is then given to the eighth consciousness. In this way we can clearly know whether we should do this or if this is proper. This is concealed in the eighth consciousness, “like an echo following a sound.” The sound and its echo are interrelated. Right now we have amplifiers, so when we hold the microphone closely and make a sound, that sound will “ring” out. The sound can be amplified to be far-reaching. So, even when a sound is made close to us, even faraway places can echo with this sound. When we connect with good things, they enter our eighth consciousness, which is also called the Storehouse Consciousness. We can fill our memory with good things and keep thinking about how to benefit people. When we see conditions, our mind-consciousness can manifest wise actions. Our intention must be utilized in this way.

The eighth was named “Dharma-Intention. The eighth consciousness stores all phenomena, flawed and flawless, good and evil, proper and deviant.”

Some of what it stores is flawed. We all know that flaws, or Leaks, are afflictions. Afflictions, after being created, are then stored in the eighth consciousness. Once an ignorant thought stirs, greed, anger, delusion, arrogance and doubt arise. Every day we encounter people, matters and objects in our external conditions. This is how we ordinary people, in daily living, connect to the outside world with our Six Consciousness and take in external appearances. Then whatever the seventh consciousness thinks and generates is concealed in the eighth consciousness. It has already turned into a seed, which is hidden in the eighth consciousness. So, we store these flawed afflictions. When we keep it in our hearts, it is stored. One day, when we recall this matter or encounter a certain condition, it will emerge, and we may take revenge and produce more afflictions. This is having Leaks.

What if we are without Leaks? We will then naturally always have a wise and pure nature so we will not engage in delusional actions. We transmigrate through the Six Destinies because of delusional actions. Now that we have encountered Buddha-Dharma, the Dharma-water cleanses us and washes away our ignorance and afflictions. We return to precepts, Samadhi, wisdom, liberation, and liberated views and knowledge. This state is flawless, without Leaks. So, the eighth consciousness stores good and evil. Everything is eventually aggregated in the eighth consciousness. Returning to a flawless state is good. [Remaining] in a flawed state is evil. So, all phenomena, proper or deviant, are concealed and stored in the eight consciousness.

When we reach a state of “Dharma-Intention,” we have returned to our intrinsic, pure nature. Everything in that warehouse, that consciousness, is the Dharma. External conditions first enter through the eye-consciousness; eye-, ear-, nose-, tongue-, body-, and mind-consciousnesses continue on. Those consciousnesses can turn into wisdom, then everything in our external conditions can create blessings for sentient beings and bring them to the great Bodhisattva-path. This broad path leads straight to the state of Buddhahood.

So,
“The mind-king transcends delusions, realizes truths, renounces the desires of the Three Realms, rejoices in the non-contriving path of the One Vehicle. When they also became monastics, the defilements of their Eight Consciousnesses were purified.”

What is the mind-king? It is our Eight Consciousnesses. So, the mind-king must forever escape from delusion. So, the mind-king transcends delusions. “Realizes truths” means it has already attained and realized True Dharma. Therefore, we can renounce the desires of the Three Realms, which are the desire, form and formless realms. Some people give very esoteric explanations of these realms that our minds cannot comprehend. But according to worldly teachings, there are these three realms. In the desire realm we pursue desires all day. In the form realm, though we see form and feel pleasure, we will not use immoral means to pursue things. However, there is still the enjoyment of a world of forms. Then the next step is to eliminate this realm of forms. That is a state of formlessness.

And even that is not enough. Our minds must not be attached to those states and must return to our radiant Buddha-nature. In this state, our minds are naturally free of hindrances. This is what we are practicing to achieve. Therefore, we must renounce the desires of the Three Realms and happily seek what we need, “rejoicing in the non-contriving path of the One Vehicle.”

One Vehicle refers to the Great Vehicle, which is the Bodhisattva Vehicle. Transforming oneself and others, awakening self, others and having perfect awakened conduct is the great path of the One Vehicle. “Non-contriving” refers to a mind that, when facing external conditions, does not create a sense of possession, a sense of what is “mine.” Not at all. It has returned to a natural state. Non-contriving means we are free of desires. This is a great path to enlightenment.

So, the previous passage states that the eight princes saw their father become a monastic and attain supreme, universal and perfect enlightenment. Therefore, these eight children also became monastics. This reflects how our pure, radiant Buddha-nature is so clear and free that all afflictions the Eight Consciousnesses connect with in external conditions are fully eliminated. So, of course, we naturally return to our intrinsic, pure and radiant Buddha-nature. “Defilements of their Eight Consciousnesses were purified.” This shows that the defilements of the Eight Consciousnesses have been washed away. When we successfully transform consciousness into wisdom, we return to our intrinsic nature.

“The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world.” This is in the sutra text. They followed their father and became monastics. These eight princes strictly followed the rules and studied hard with the Sangha. Their minds were pure, and they clearly discerned all external conditions. Thus, they naturally manifested a sense of majesty and freedom.

A virtuous demeanor is a manifestation of our inner spiritual practice. So, internal cultivation shows in external practices. When our minds are well-cultivated, our appearance and demeanor will be dignified. When we work on ourselves, we will have a virtuous appearance. This is a definite principle. With that, we naturally can lead the whole world. Thus, these eight princes could all go out and transform sentient beings.

The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world. They are the mind-kings of the Eight Consciousnesses. Each leads the corresponding mental function and the external conditions it connects with. They are leaders of the divisions of the mind’s functions and objects of perception.

The “mind-kings of the Eight Consciousnesses each leads the corresponding mental function.” The corresponding mental function [connects] to external forms from the eighth, seventh and sixth consciousnesses and so on. I often talk to everyone about our thinking. Thinking deals with the forms that we connect with in external conditions. They are on our minds because the mind-consciousness allows these external forms to enter. Ordinary people are affected and confused by these forms. Then their thinking stirs up many cravings and ignorant thoughts. We must transform consciousness into wisdom, and we can store this wisdom in the eighth consciousness. Then we can “lead the corresponding mental function.”

Our mental functions respond to and connect with external conditions, including many good and evil things. So, now we can guide them, whether they are good or evil, because the eighth consciousness stores flawed and flawless, good and evil things. They are all stored in the eighth consciousness. The mind-kings of the Eight Consciousnesses can lead everything, the good and evil, the flawed and flawless, and bring them onto the enlightened Bodhi-path.

Fellow Bodhisattvas, now we further understand our mind-consciousness and the external conditions we come in contact with. When it comes to what we see and understand, what do we want to transform it into? We are between the unenlightened and the noble beings. If we want to become noble beings or learn to be like the Buddha, we must be very mindful. We cannot be led by our delusions. Therefore, we must always be mindful.

Episode 125 – The Eight Princes

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>> With meditative and still minds, they remain constantly in the state of Samadhi. They are peaceful, content, uncontriving and free from desires. No delusions or discursive thoughts can enter their minds.

>>It comes in contact with something. This leads to increases or decreases. An increase in desire brings suffering. A decrease in afflictions brings joy.

>> Then, “the sixth was named. Resolving-Doubts-Intention, the seventh, Resounding-Intention and the eighth, Dharma-Intention.”

>> The seventh was named Resounding-Intention. Seventh consciousness responds to the “self,” ignorance and the four states by constantly examining and then connecting to the eighth consciousness. This self-reflection is like an echo following a sound.

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Are we taking good care of our minds? The fundamental duty of spiritual practitioners is to take good care of the mind every day.

With meditative and still minds, they remain constantly in the state of Samadhi. They are peaceful, content, uncontriving and free from desires. No delusions or discursive thoughts can enter their minds.

Can we experience this state of mind every day?

This is what we call spiritual practice, which is different from worldly living. Worldly people live in a society of complications. Spiritual practitioners live with meditative and still minds within a monastery. Though those in monasteries interact more with society today, the spiritual training ground of their minds will always remain very quiet and pure. Right understanding, right views and right mindfulness constitute Samadhi. Our minds must constantly have right views and understanding, and in particular, they must be very peaceful and undisturbed. This is what our lives must be like; we must live in true purity and simplicity and without contrivance or desires. A state of non-contrivance is the most natural state. So, if we can live in accord with nature every day, have no mental contrivances and do not take issue with others, just living naturally, delusion and discursive thoughts will not arise. This is what we call spiritual practice.

Previously I talked about the eight princes becoming monastics. These eight princes all have the word “intention” in their names. These eight intentions are produced from one entity, the “mind-king.” This mind-king can inherently connect with and generate all things. Everything is created by the mind. When an ignorant thought stirs, the mind connects with various conditions. If we become awakened, we can turn evil conditions into good ones. So, the mind-king guides our Eight Consciousnesses. If we do not violate the precepts, we can then become awakened and return to our intrinsic nature. We can be “without contrivance or desire” and “free from all delusions or discursive thoughts.” Then our minds can always be pure, peaceful and undefiled.

We have discussed the “consciousnesses” before, starting with the eye, nose, and tongue, and stopped at the fourth prince, Precious-Intention. We said that the food we need enters our mouths and [connects with] our tongue-consciousness. The mouth and tongue can create karma, but they can also speak infinite Dharma. They can create conflicts, but can also spread the Buddha’s teachings. This depends on how we use our Six Roots [to connect with] the Six Dusts. So, we have to pay close attention.

The fifth prince is called Increasing-Intention. This is the body-consciousness, the feelings of the body when.

It comes in contact with something. This leads to increases or decreases. An increase in desire brings suffering. A decrease in afflictions brings joy.

“Increase” refers to an increase in desire. “Decrease” refers to a decrease in all afflictions of disruptive desire. Then we naturally attain a state of non-contrivance, a natural kind of joy, the joys of Nirvana. This is a state of non-arising, non-ceasing, tranquility and purity. This all depends on how our mind feels. Our body connects with external conditions to feel. In this [state of] increases or decreases, among the sights and sounds of the world, our body is tempted to take action. Our forbearers say that our greatest liability is this physical body because the body gives rise to feelings upon contact. How else is karma created? It is created through actions. No matter what our minds see in our external conditions, no matter how our minds are moved by what we see, as long as our bodies do not act, no karma will be created. So, we must use precepts to discipline our bodies.

“When the body-consciousness feels upon contact,” when the body experiences feelings, “it leads to increases or decreases.” Do you want to increase the karmic force of afflictions? Or create blessings and eliminate karma? To create blessings and eliminate karma, we must destroy our ignorance and afflictions. An increase in karma is directed by the mind. The body then begins to act, increasing the suffering. So, the sufferings in the world come about because we have this body. So, we must make good use of our body as a vehicle for spiritual practice. We hear and absorb the Dharma every day. “The Dharma, the sutra, is a path; this path is a road to walk on.” Hearing the teachings helps us see the path. Now that we can see the road, we must physically practice the Dharma.

“When the body-consciousness feels upon contact,” eyes, ears, nose, and tongue connect to external conditions. Forms, sounds, smells, tastes and touch are the sense objects that our consciousnesses discern in the world. Have we turned consciousness into wisdom? Have we aroused our wisdom? So, this is called “turning consciousness into wisdom.” The names of the eight princes who became monastics all include the word “intention.” This implies that when we encounter external conditions, we can intentionally transform our root-consciousnesses. The eye has eye-consciousness. The ear has ear-consciousness. The tongue has tongue-consciousness. The nose has nose-consciousness. The body has body-consciousness. As ordinary people, we rely on our five roots and five consciousnesses to connect with the five sense objects. The feelings of the body are easily triggered when the body-consciousness comes in contact [with sense objects], then it acts to create good or bad karma. To create good karma, we turn the consciousness of the five roots and sense objects into wisdom. When we exercise both compassion and wisdom, we use our bodies to do good deeds and use our wisdom to discern worldly phenomena.

So, “in these times, we must clearly discern right from wrong.” If we use consciousness to connect with external conditions, naturally we will be influenced by it, which is “wrong.” Then often we end up doing the wrong things. If we can turn consciousness into awakened wisdom, we can inspire the body to do good deeds. So, when the body’s consciousness feels upon contact, this leads to increases or decreases. “Increase” means an increase in afflictions and negative affinities. “Decrease” means elimination of attachments to the external conditions so we can be peaceful and at ease. Then we have attained joy from non-contrivance, and we will feel peaceful and at ease. This is a very natural, tranquil and pure state. So, this is the “body.”

Then, “the sixth was named. Resolving-Doubts-Intention, the seventh, Resounding-Intention and the eighth, Dharma-Intention.”

We will explain them next.

The sixth was named Resolving-Doubts-Intention; the sixth prince was Resolving-Doubts-Intention. This refers to mind-consciousness and how it understands phenomena and eliminates doubts to achieve understanding. The mind-consciousness knows phenomena. We have already turned consciousness into wisdom, so a mind-consciousness with wisdom thoroughly knows and understands phenomena. It knows that all the suffering of the world comes from accumulating causes of greed, anger, ignorance, arrogance and doubt, followed by repeatedly acting on these countless afflictions. We already know this, so we can eliminate doubts. We can clearly analyze what is wrong. Then we can eliminate doubts and afflictions, resolve questions about principles and matters.

We are inseparable from people and matters. We have to deal with people every day. In our space and environment, in addition to being with ourselves, we will certainly be with other people. We need to constantly feel respect toward other people. In the Lotus Sutra, isn’t Never-Slighting Bodhisattva always respectful to others? So, we never dare to slight anyone. By doing so, we create good connections. Because everyone is a future Buddha, we have to be respectful to other people. When we are all of the same mind, everything we do is good. So, when we are in harmony with others, our actions will be harmonious. Naturally, we will be in harmony with principles. When we are in harmony with people and matters, we are in harmony with principles.

If we doubt someone, do we feel good about that person? If we still have questions about them, how can we respect them? So, we have to resolve our questions about people. However, we must differentiate right from wrong. This is called wisdom. Some people are hard to change; they still have habitual tendencies. Even though we know what people say may be untrustworthy, because of our wisdom, against them we harbor no resentment, no hatred and no enmity. We accommodate them, but we must know what work they are suitable for based on their habitual tendencies and transform them by working alongside. We must transform them by working alongside them. We can get along with them happily and find a way to change them gradually.

When we engage in spiritual practice, each of us have various capabilities and various habitual tendencies. We cannot discriminate against or feel aversion toward anyone. We need to transform those we work with or engage in spiritual practice with. We have to develop an expansive mind through our practice and remember to be accommodating. We have to transform them and not reject them. This is very important.

So, Resolving-Doubts-Intention means to live every moment in harmony with people, matters and principles by. To do so, we must first resolve our questions. Once those doubts are eliminated, we can perfect many things. So, this is Resolving-Doubts-Intention.

The seventh was named Resounding-Intention. Seventh consciousness responds to the “self,” ignorance and the four states by constantly examining and then connecting to the eighth consciousness. This self-reflection is like an echo following a sound.

The seventh was named Resounding-Intention. The seventh consciousness responds to the “self,” ignorance and the four states. The “self” refers to our view of self, that everything is about us, a very arrogant way of thinking. We always see ourselves as the important one, as the center. It is truly taxing if we think this way. All these self-centered thoughts will easily lead to ignorance, which will continue to grow. Because we do not know any better, we think we are really great. So, we must have a deep desire to make an effort to engage in spiritual practice and to respect the heavens, love the earth, gather good affinities and eliminate delusions etc.

When we have not yet awakened, we have delusional thoughts. We have not realized that we are not in control of our minds. Our minds constantly go through the four states of arising, abiding, changing and ceasing. After we aspire to do good and make the great vow, those thoughts quickly go through the four states, and we continuously advance, then regress on this path. This is the great ignorance of spiritual practitioners. When this doubt and ignorance are in our hearts, we are subject to the four states of the mind as thoughts increase and decrease and go through arising, abiding, changing and ceasing.

So, this is how the seventh consciousness responds. We need to mindfully contemplate how our minds function and “constantly examine and then connect to the eighth consciousness.” There are six consciousnesses in the beginning, and the seventh consciousness is in the middle. It thinks about how to do things. In short, it thinks and drives the body to act. This kind of thinking and doing [reflects the shift] between the four states of the mind. This is the seventh consciousness. It may not think carefully, but if we can turn consciousness into wisdom, it will “constantly examine,” continually examine and assess what is right and wrong. So, we need [the seventh] consciousness to differentiate right from wrong.

Everyone, we must mindfully take external phenomena into our minds and examine them with the seventh consciousness. We must be very mindful!