Category: TLS Chapter 1

Episode 104 – Wisdom Reflects Like a Mirror

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>> At that time, Manjusri addressed Maitreya Bodhisattva Mahasattva and all the noble beings. “Good men, as I surmise, the Buddha, the World-Honored One, now wishes to expound the great Dharma, to let fall the great Dharma-rain, to blow the great Dharma-conch, to beat the great Dharma-drum, and to proclaim the great Dharma-doctrine.”

>> Many Buddhas from past asankyakalpas were disciples of Manjusri. People who become Buddhas in the future do so because of his power and grace. In this world, just as all children have parents, Manjusri is the parent of all those on the path to enlightenment -Alms Bowl Sutra.

>> “Kindness and compassion is the universe; wisdom is the light of the sun and moon. A kind heart has boundless compassion. With pure and broad thinking, wisdom reflects like a mirror. Unenlightened beings do not easily believe in these great teachings. Only Buddhas can realize the ultimate.”

>> At that time, Manjusri addressed Maitreya Bodhisattva Mahasattva and all the noble beings.

>> The Buddha, the World-Honored One, now wishes to expound the great teachings, to let fall the great Dharma-rain, to blow the great Dharma-conch, to beat the great Dharma-drum, and to proclaim the great Dharma-doctrine.

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Time slips away easily and cannot be paused. So, as each minute and second goes by, we must constantly cherish our time. In fact, as Buddhist practitioners, our goal is to attain enlightenment. In order to achieve Buddhahood, we must faithfully receive the Buddha’s teachings. We must have utmost sincerity to faithfully and unwaveringly accept His teachings.

It has been over 2000 years since the Buddha’s time. However, the Buddha did not only expound the Dharma more than 2000 years ago. He has been a Buddha for asankyakalpas. As I have mentioned earlier, His Buddha-nature has never been defiled. We sentient beings are constantly contaminated as we transmigrate within the Six Realms, and thus our ignorance has grown thick, [covering us with] layer upon layer. So, to understand the Buddha’s true nature and His manifested wisdom, we still have a long way to go.

It has been a very long time since the Buddha attained enlightenment. There are also many Bodhisattvas who follow Him to teach sentient beings in this world. In the sutras, we often read that both Manjusri and Guanyin Bodhisattvas had already attained Buddhahood but returned to this world to help Sakyamuni Buddha transform sentient beings. We often read about past Buddhas in the sutras. Now, Sakyamuni Buddha is here. Others followed Him to transform sentient beings.

In the Lotus Sutra, we even read that there are Buddhas of the past, present and future. The past and future Buddhas were both at the Lotus Sutra Dharma-assembly to help Sakyamuni Buddha reveal Mahayana teachings.

At that time, Manjusri addressed Maitreya Bodhisattva Mahasattva and all the noble beings. “Good men, as I surmise, the Buddha, the World-Honored One, now wishes to expound the great Dharma, to let fall the great Dharma-rain, to blow the great Dharma-conch, to beat the great Dharma-drum, and to proclaim the great Dharma-doctrine.”

As I mentioned previously, the Buddha was still waiting for sentient beings to realize and enter [His teachings]. In this era, if we cannot differentiate right from wrong, how can we realize and enter the teachings?

Sakyamuni Buddha was not the only person there. There were also many Bodhisattvas. Bodhisattvas of the ten directions and all Buddhas came to this Dharma-assembly. There, the Buddha radiated light, expounded the “Lotus Sutra without speech” and entered the Samadhi of Infinite Meanings. Many people were waiting there when the Buddha manifested an amazing appearance, which was different from His previous lectures. What Dharma was the Buddha going to expound? Many people still did not know.

At this time, there were two Bodhisattvas there, one was Maitreya Bodhisattva and and the other was Manjusri Bodhisattva. Maitreya Bodhisattva had already been predicted to become a Buddha. After five to six trillion years, he will attain Buddhahood in this world, which sounds like a very long time. However, in order to attain. Buddhahood, one must experience many things. It takes three great asankyakalpas. An asankyakalpa is a very long period of time that is innumerable and incalculable.

[What we consider] the past and the present are part of this long period of time. So, after more than 2000 years, Sakyamuni Buddha is still our fundamental teacher today. The teachings of our fundamental teacher, Sakyamuni Buddha, still exist in the Saha World. So, future Buddhas still need to continuously come here to learn. So, over 2000 years ago, in the Buddha’s lifetime, He gave Maitreya Bodhisattva a prediction that he will become a Buddha in the future to transform sentient beings in this world.

Maitreya, when translated [means] “the Compassionate One.” He [embodies] compassion. Sentient beings in the future will have an even greater need for a Buddha with such compassion to come to this world.

The name of our Buddha, Sakyamuni, is translated as “Mighty in Loving-Kindness.” He has great abilities and knows that sentient beings are difficult to change and train. It takes perseverance, patience and ability. So He must be mighty in loving-kindness. The Buddha had to wait for sentient beings with perseverance, patience and endurance. Even after revealing His teachings, He still had to wait for sentient beings to accept what He taught, for them to realize and deeply enter His true teachings.

The supreme and subtle Dharma is truly wondrous. It was as if within the radiated light exist the vastness, endlessness and subtlety [of Dharma]. Therefore, sentient beings must always enter the Buddha-Dharma with utmost sincerity. This steadfast faith is [required].

Now, of these two Bodhisattvas, one was the Compassionate One and had an abundance of compassion. With this kind of realization, he will bring blessings to sentient beings in the future. If all present sentient beings attain realization, in the future when the Compassionate One, Maitreya Bodhisattva, returns to this world, there should be even more enlightened people. Then the world will be even more blessed. However, at this Dharma-assembly, when he saw that everyone had questions, he could not help but stand up. Consider how strange this Dharma-assembly [seemed]. Who could give everyone an explanation for why the Buddha had this appearance of radiating light?

Before expounding the Dharma for everyone, the Buddha manifested this auspicious appearance. What was the reason for this? Ordinary people could not understand this. They had to find someone full of wisdom who had previously attained Buddhahood. Everyone knows that Manjusri Bodhisattva is the teacher of seven ancient Buddhas. In the past, He attained Buddhahood and was known as the Honorable Dragon King Buddha. So he had been a Buddha and had also taught seven people who had then attained Buddhahood.

Many Buddhas from past asankyakalpas were disciples of Manjusri. People who become Buddhas in the future do so because of his power and grace. In this world, just as all children have parents, Manjusri is the parent of all those on the path to enlightenment -Alms Bowl Sutra.

We should know that in order to attain Buddhahood, it takes asankyakalpas, three incalculable eons of the past, present and future. Although it takes such a long time, there were seven people who received his teachings and had attained Buddhahood. He was also a Buddha himself. Therefore, Manjusri Bodhisattva was foremost in wisdom among the Bodhisattvas and disciples who followed Sakyamuni Buddha.

Indeed, all Buddhas share the same path. Respect for one another is what all Buddhas teach. He also manifested at this Dharma-assembly. So on behalf of sentient beings who will have affinities with him in the future, Maitreya Bodhisattva stood up to ask Manjusri Bodhisattva a question. He hoped that through Manjusri’s wisdom, everyone would develop a stronger belief since everyone trusted him.

So, now he wanted to tell everyone,

“Kindness and compassion is the universe; wisdom is the light of the sun and moon. A kind heart has boundless compassion. With pure and broad thinking, wisdom reflects like a mirror. Unenlightened beings do not easily believe in these great teachings. Only Buddhas can realize the ultimate.”

This is like Maitreya Bodhisattva’s compassion, which will be ever-lasting in this world. In the future, he will return to the Saha World and shoulder the mission of transforming sentient beings. If more people can attain realizations now, transforming future sentient beings will be easier. Since that will also be his responsibility, he found someone whom everyone believed in and whose wisdom is like the light of the sun and moon.

Because our minds are dark, we repent to eradicate the darkness and ignorance there. The darkness and ignorance need to be illuminated by the light of the sun and moon. Then we can eliminate our delusions and darkness. If our minds are in darkness and the road ahead unclear, where will we end up? A slight deviation leads us far off course. So Manjusri Bodhisattva began answering. Maitreya Bodhisattva’s questions.

We can imagine that these two Bodhisattvas had kind thoughts and boundless compassion. The broadness of their minds is all-encompassing and boundless. Like Sakyamuni Buddha, they are the great enlightened ones of the universe. With that vastness, they knew all Dharma and understood all matters. Therefore, they had to manifest this form to multitudes of sentient beings. Those who consider themselves Bodhisattvas came to help the Buddha teach and transform. Because they were kind, at this Dharma-assembly, they applied their compassion, radiance and wisdom to help others achieve understanding. This was their intent.

For instance, Maitreya Bodhisattva has infinite and great compassion. All Buddhas in the past, present and future are the same. “With broad and pure thinking, their wisdom reflects like a mirror.” This describes Manjusri Bodhisattva. The vast and infinite Dharma is completely encompassed and captured in his mind. All things in the world could be held in his mind. So, this is a wisdom that reflects like a mirror. Having this great perfect mirror wisdom is like having a very clear mirror in front of us.

Therefore, unenlightened beings do not easily believe in these great teachings. But we need to believe in them. What is the Buddha going to teach? Hasn’t He explained everything in the past 40-plus years? Is there any Dharma that is more advanced than what He had already taught for over 40 years? Everyone had these questions. Having Dharma more subtle and wondrous than what was taught over the past 40 years is not easy. Therefore, questions arose in everyone’s mind because the Buddha radiated light and manifested these auspicious forms. Only the Buddha and Buddhas can realize the ultimate. Only those with the state of Buddhas can thoroughly realize this. So when we listen to the Dharma, we need to be very mindful.

Let us review the previous passage from the sutra.

At that time, Manjusri addressed Maitreya Bodhisattva Mahasattva and all the noble beings.

“At that time, Manjusri.” Because Maitreya Bodhisattva started asking to help resolve everyone’s questioning and establish everyone’s faith, Manjusri Bodhisattva began to answer. So, “At that time, Manjusri addressed Maitreya Bodhisattva Mahasattva and” all the noble beings. His answer was not only for Maitreya Bodhisattva, but also for all the great beings. “All the great beings” refers to many other Bodhisattvas. So his answers at that time were directed to Bodhisattvas. Only one at the state of Bodhisattvas can understand the Great Vehicle teachings, so his audience was Bodhisattvas.

“Good men, as I surmise,” refers to his deep and meticulous contemplation. “Surmise” means to think very attentively.

The Buddha, the World-Honored One, now wishes to expound the great teachings, to let fall the great Dharma-rain, to blow the great Dharma-conch, to beat the great Dharma-drum, and to proclaim the great Dharma-doctrine.

This Dharma is so profound and broad. At this time, Manjusri Bodhisattva began offering answers.

At the beginning of the Lotus Sutra, in the conversation between these Bodhisattvas, we can see their compassion and wisdom. When we see the state of Bodhisattvas, [we see] comprehend [great teachings]. Earlier it states, “Only Buddhas can realize the ultimate.” This great teaching cannot be understood by ordinary people. “Do you understand what you hear? Yes. Do you really understand? Uh, let me take my time.” There are many people like this. “Do you understand? Yes, and we will work even harder.” That is the right answer.

In conclusion, every Bodhisattva and all Buddhas came to the world for one cause, to open and reveal the teachings. But not all sentient beings have realized and entered the teachings. The Buddha is mighty in loving-kindness. With perseverance and patience, He still awaits. Finally, at that time, the causes and conditions were probably ripe. His conditions for transforming this world were also about to end, so He had to expound the Buddha-Dharma and freely carry out His original intent. This was the time.

So fellow Bodhisattvas, we need to form great aspirations and make great vows. So, we must always be mindful.

Episode 103 – The Cycles of All Phenomena Are the Same

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>> [He] enabled those who have not planted roots of goodness to plant them, enabled those who have already planted roots of goodness to make them grow, enabled those whose roots have matured to attain liberation – “An Introduction to the Wondrous Lotus Sutra.”

>> What [I] see today is the same as the past. Though it was the past, it is the same as today. For living beings and Buddhas, all phenomena are always the same. Now, one knows that when the Buddha radiates light. He wants to expound great Dharma.

>> So, “Now, one knows that when the Buddha radiates light, He wants to expound great Dharma.”

>> “‘World’ refers not only to the world of unenlightened beings.”

>> The Five Destinies: heaven, human, hell hungry ghost, animal. In this universe, The Four Noble Beings: Buddhas, Bodhisattvas, Hearers, Pratyekabuddhas

>> Only Buddhas can realize the ultimate Buddha-Dharma. Only Buddhas can realize the true principles in the universe. Hearers and Pratyekabuddhas heard the Buddha’s teachings and attained Nirvana. They claimed to have realized a state of no-birth so they did not believe that there was an unsurpassed Bodhi-path.

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I often say there are two things that cannot be stopped, which are time and impermanence. Impermanence refers to how things constantly fade. Impermanence is constantly chasing us. With the constant passage of time, the impermanence of our lives becomes imminent. Thus, the Buddha said that the world is full of suffering because our lifespans are limited. This is something we all know. We know that we should make good use of this life and mindfully learn the Buddha-Dharma.

The Lotus Sutra states that those who could listen to the Lotus Sutra at this Dharma-assembly were those who had formed these karmic connections since Beginningless Time. Because each Buddha who came to this world eventually expounded the Lotus Sutra, when it was Sakyamuni Buddha’s turn, before He finished teaching the [Great Vehicle] Dharma, during the second half of His life, He also expounded the Lotus Sutra. Thus, all Buddhas share the same path.

Those who have heard the Lotus Sutra at Vulture Peak over countless past eons had these karmic connections. Who were those with such karmic connections? Those who absorbed, entered, realized and practiced the teachings of the Lotus Sutra. These people had the karmic connections. There were also those who formed connections. They just came to listen. They listened, liked and understood it, but they did not have thorough understanding. Even though they were not earnest, they still formed a karmic connection. There were many more people like this than people [with sharp capabilities] who could realize 1000 things from hearing one teaching.

Those who just listened and enjoyed without gaining a thorough understanding, were those who had formed karmic connections. For these people forming connections, their joy from listening also created merits. By hearing the Buddha-Dharma life after life, they also encountered the Dharma-assembly for the Lotus Sutra. However, at this Dharma-assembly, would those who casually formed connections be able to gain a more thorough understanding this time? So when the Buddha taught at the Lotus Dharma-assembly, He hoped they would be present. They had planted roots of goodness, so He hoped this time their roots would mature so they could make great aspirations and make great vows.

The Buddha was also waiting for another group, those who had not yet planted roots of goodness those who had not encountered the teachings of the Lotus Sutra in the past and definitely did not know about them now. He hoped those who had not yet planted roots of goodness would come to plant them now.

[He] enabled those who have not planted roots of goodness to plant them, enabled those who have already planted roots of goodness to make them grow, enabled those whose roots have matured to attain liberation – “An Introduction to the Wondrous Lotus Sutra.”

This means that when the Buddha was teaching, there were these three kinds of people. Some already had a deep connection with the. Lotus Sutra, they were just waiting to fully realize it and achieve liberation. Some already planted [these roots], which were beginning to mature. For those who had casually formed connections, He hoped the roots they planted could mature. So, when the Buddha gave these teachings, after He taught for a while, He suddenly paused and radiated light. Everyone was already present so they watched the Buddha and wondered why He remained in Samadhi.

Of course, the Lotus Sutra also states that when the Buddha was in Samadhi, He “expounded the Lotus Sutra without speech,” which was another way He taught Dharma. “Without speech” means not talking. “Expounding the Lotus Sutra without speech” is entering the Samadhi of Infinite Meanings.

During that time, as He was in Samadhi, those who had not planted roots of goodness, or those who had already planted those roots, but particularly those who had not planted them, whispered to each other and wondered why the Buddha paused for so long. During this time, everyone had questions. Some people wondered if this was necessary. Therefore, some of them left. These people completely did not understand and were impatient. So, over a period of time, 5000 people left. That happened!

The Buddha was waiting for the right time because He had already attained enlightenment countless eons ago. Life after life, He comes for this great cause. Every time, He reveals and manifests teachings, but how many sentient beings can realize and accept them? If all sentient beings could do so, they would have all returned to their pure intrinsic nature, which is the Buddha-nature. Then would they still need to listen? They would not.

But when we look around, things are the same. Many sentient beings are still lost. Many of them have immature roots of goodness and many have not yet planted any. Those who have planted roots of goodness are still cycling through the Six Realms. They still give rise to thoughts and emotions; So, the Buddha has been waiting for them to realize and enter [His teachings].

Because we sentient beings have not awakened, we still struggle with the influences of good and evil. If good [views] weaken a bit, then evil [views] grow. This shows the Buddha’s compassion for all beings. With compassion, the Buddha returns to this world, life after life. The sentient beings He wants to transform are still in a state of delusion. So, He has to wait patiently.

He has already revealed the teachings, is constantly revealing them. Although we think that the Buddha passed into Parinirvana over 2000 years ago, is He still here? He is. He constantly returns on the ship of compassion. After reaching the other shore, He still returns and comes back to this classroom. The class is not over yet, so He returns to refresh everyone on these lessons.

But now there are more difficulties. The people who lived during the Buddha’s lifetime were pure and simple in heart. Compared to the way of life back then, our present time, over 2000 years later, is filled with distractions. All minds are getting more complicated. Afflictions multiply and replicate unceasingly. A thick layer of afflictions prevents people from accepting the sincere teachings of the Buddha. There are fewer people who accept it reverently. The Buddha laments this and feels compassion for sentient beings.

So, previously we have said that. [After] expounding the Sutra of Infinite Meanings, He continued to sit there and radiate light. The light is the Buddha’s virtue, which also proves that He has retained the Sutra of Infinite Meanings in His heart. The Sutra of Infinite Meanings is the essence of the Lotus Sutra, which He wanted to teach to all sentient beings. Once He firmly established the essence of the Lotus Sutra, the Buddha was very joyful. The Sutra of Infinite Meanings was complete, and it was the essence of the Lotus Sutra, so He radiated light out of joy.

The light also represented compassion and wisdom. Wisdom can break through and illuminate the darkness in everyone’s mind. This is wisdom. The Buddha does not want to see sentient beings suffer, so He taught everyone that they cannot wait, for life is impermanent. Even though He has attained Buddhahood, He still experiences aging, illness and death. This is how He manifests to teach and demonstrate Parinirvana. However, this is just a phenomenon. The truth is that He keeps returning to this world. This is an everlasting principle that does not arise or cease. Thus, by returning on the ship of compassion, the Buddha demonstrates compassion.

What [I] see today is the same as the past. Though it was the past, it is the same as today. For living beings and Buddhas, all phenomena are always the same. Now, one knows that when the Buddha radiates light. He wants to expound great Dharma.

At this Lotus Dharma-assembly, “What [I] see today is the same as the past. Though it was the past, it is the same as today.” Now, at this Lotus Dharma-assembly, many people kept arriving. The Buddha entered Samadhi and silently “expounded the Lotus Sutra without speech.” It was like this now and was the same in the past. This place, these grand conditions were completely the same as the conditions in the past. “For living beings and Buddhas, all phenomena are always the same.”

Sentient beings are confused and deluded, whereas the Buddha is enlightened. Actually the Buddha is the same as sentient beings. But those who are confused and deluded need an enlightened being to guide them. The enlightened being has methods to teach and transform. These methods from both the past and present are the same, thus, “the cycles of all phenomena are always the same.” The Lotus Dharma-assembly was about to begin. Among the Six Fulfillments, fulfillment of the assembly was clearly explained. 

So, “Now, one knows that when the Buddha radiates light, He wants to expound great Dharma.” The Buddha radiated light solely because. He was about to expound the great Dharma.

“The Buddha came to the world to expound Dharma.”

“‘World’ refers not only to the world of unenlightened beings.”

In the world we live in right now, there are noble beings and unenlightened beings, and people with different capabilities. So, this is where the Five Destinies are intermixed.

The Five Destinies: heaven, human, hell hungry ghost, animal. In this universe, The Four Noble Beings: Buddhas, Bodhisattvas, Hearers, Pratyekabuddhas

are those who have entered the Noble Path. There are also noble beings in this world. Here, where the Five Destinies are intermixed, there are noble beings.

They have already encountered the Buddha-Dharma. They are Hearers and Pratyekabuddhas. Hearers listen to the Buddha’s voice and. His teachings. Through that voice, they faithfully accept and practice His teachings. These are Hearers. Pratyekabuddhas come in contact with phenomena. By observing the four seasons, they understand that life is impermanent. Through this, they can attain realizations.

How about Bodhisattvas? They have reached the state of noble beings. They can listen to the Buddha-Dharma, whether it is the Dharma spoken by the Buddha, the changing states of this universe, or even something more transcendent, to realize the sufferings and hardships in life. These are Bodhisattvas.

They are enlightened beings who have already attained awakening but still feel for the multitudes of sentient beings. They can believe, understand and accept the Buddha’s teachings. However, there are more beings in the heaven, human, hell, hungry ghost and animal destinies. It is harder for those kinds [of beings]. So “unenlightened beings do not easily believe in this great teaching.” Outside of Hearers, Pratyekabuddhas, Bodhisattvas, it is truly not easy for ordinary beings to completely accept it.

The Lotus Sutra is a Great Vehicle teaching, so only enlightened beings with great capabilities can accept it. It is truly difficult for ordinary people because in the Lotus Sutra, what He taught was the ultimate Buddha-Dharma. He set aside all skillful means from the past to let us know that we can all attain Buddhahood and we are all equal to the Buddha. For ordinary people, this is indeed difficult to accept. “Only Buddhas can realize the ultimate.” This means [only by becoming a Buddha] can we realize the ultimate Dharma.

So, this tells everyone that the Buddha is the Great Enlightened One of the Universe. We, as ordinary people, exist in a macrocosm. A macrocosm is different from the universe. The universe consists of the 3000 great chiliocosms. The macrocosm is the solar system. We are just on Earth, a single planet within a chiliocosm. The land we step on and the sky above our heads are all part of the macrocosm.

In short, what the Buddha realized and what we know about the world are different. If we want to fully understand people, matters and objects, that is not easy. Therefore,

Only Buddhas can realize the ultimate Buddha-Dharma. Only Buddhas can realize the true principles in the universe. Hearers and Pratyekabuddhas heard the Buddha’s teachings and attained Nirvana. They claimed to have realized a state of no-birth so they did not believe that there was an unsurpassed Bodhi-path.

Hearers and Pratyekabuddhas heard the Buddha’s teachings and learned to eliminate afflictions. They knew that ignorance and afflictions are illusory. As their minds were able to be tranquil, they claimed to have realized a state of no-birth. Therefore, they did not believe that there was an unsurpassed Bodhi-path. These Hearers and Pratyekabuddhas thought that they already knew everything the Buddha had said and that they already eliminated their afflictions. They knew a lot, [so they felt that] the Buddha did not need to speak anymore, for they already knew everything. [Believing] they had reached [full realization], they were egotistical and conceited. “Claiming an unattained achievement is a lie.” If we continue to study the sutras, we will realize how many mistakes we have made in our lives.

So each of us should shrink our egos, especially when in the face of the Great Enlightened One of the Universe and the boundless Buddha-Dharma. Can we attain [these achievements] so quickly? We must have a broad mind and shrink our egos. We need to humbly ask for teachings. We need to thoroughly and meticulously contemplate the teachings we learn and ask questions about what we do not understand. Moreover, we need to comprehend it mindfully. So, everyone, please always be mindful.

Episode 102 – Radiating Light Precedes Great Teachings

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>> After expounding the Sutra of Infinite Meanings, He did not rise from His Dharma-seat. He immediately entered Samadhi and radiated light. What is seen today is the same as the past. Though it was the past, it is the same as today. The phenomena of living beings and Buddhas are always the same. Therefore, the Buddha radiating light today indicates that He will expound the great Dharma.

>> “World” refers to more than just the world of unenlightened beings. There are also worlds of saints, of Hearers, Pratyekabuddhas and Bodhisattvas. They are the saints of the Three Vehicles.

>> Hearers and Pratyekabuddhas have heard the Buddha’s teachings and have attained Nirvana. Having attained the state of no rebirth, they did not believe that there was an unsurpassed Bodhi-path.

>> The unenlightened do not easily believe in such great Dharma. And only Buddhas can [realize] ultimate Dharma.

>> “Good men, immeasurable, boundless, inconceivable asankyakalpas ago, there was a Buddha named. Sun-Moon-Lamp Radiant Tathagata, Worthy of Offerings, Perfect in Wisdom and Action. Well-Gone One, Knower of the World. Unsurpassed Guide, Tamer. Teacher of Heavenly Beings and People, Buddha the World-Honored One, who expounded the true Dharma.”

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To learn the Buddha’s Dharma, we listen to His teachings. After we hear it, are we joyful? As we listen to the Dharma, if we do not give rise to joy then it means that we still do not clearly understand it. If we clearly understand then we should be very joyful.

Can we tell the difference between a happy attitude and an unhappy attitude? “So-and-so, you are so joyful today. Yes, I feel very joyful. Why are you joyful? I heard a saying that opened my mind, so I am very happy.”

Being happy shows that we derive joy from understanding the principles thoroughly. Those who listen should be like this. Those who speak should be the same way. I really enjoy giving this lecture. Why am I joyful? Because everyone understands what I say. Everyone is paying attention. Nobody is dozing off. This means that everyone has opened their minds and will understand after they listen. So, the speaker is also very joyful.

By the same token, the Buddha comes to the world for one great cause. This great cause is to “open, reveal, realize and enter.” He opens and reveals [Dharma] to sentient beings so they can realize and enter their Buddha-nature. However, sentient beings’ capacities vary, so the Buddha could not yet carry out His intent. Each time He expounded the Dharma, He taught according to sentient beings’ capacities so He could not carry out His original intent. But by the time of the Lotus Dharma-assembly, He had to fully express what He intended to teach.

When the Buddha began to expound the Lotus Sutra, He was very joyful. He very much wanted to teach the Buddha-Dharma and convey these true teachings without delay, so He was very joyful. The time had come. Therefore, the Buddha began His teaching with the Sutra of Infinite Meanings. Afterwards, He did not rise from His seat. He sat and radiated light and manifested amazing appearances. The sutra passages state that by merely sitting there and radiating light the Buddha enabled two Bodhisattvas to inspire each other to speak about.

His purpose, to freely carrying out. His original intent in this world. Maitreya Bodhisattva asked about this on behalf of everyone, and Manjusri Bodhisattva followed with a response. Indeed, all of us may wonder if there was really so much to explain about the radiated light. Frankly speaking, it can never be explained fully. It can only be apprehended, but not expressed in words.

So, the Buddha entered Samadhi and radiated light for the sake of one great cause. Some people might wonder how He radiated light. Actually, everyone saw that the Buddha had such a joyful appearance that day. It is like when we see someone who is in very good health and that person’s face is very radiant. When we are joyful, people can also tell. The Buddha was about to complete. His great mission, so of course His appearance was more joyful than usual.

The Buddha’s dignified appearance at the assembly, from entering Samadhi and radiating light, is not something that we unenlightened beings can comprehend. Only by understanding His original intent, can His reasons for radiating light be explained. So, Manjusri Bodhisattva answered, “What [I] see today is the same as the past. Though it was the past, it is the same as today.” This means that seeing the Buddha’s appearance now reminded him of ancient times. Which ancient time?

In Sun-Moon-Lamp Radiant Buddha’s era, after He began to expound this sutra, He also entered Samadhi. It was the same as what we see now with. Sakyamuni Buddha’s appearance.

“The phenomena of living beings and Buddhas are always the same.” The phenomena and matters of the Buddha and sentient beings in the past, present and future are always the same. In the past, all Buddhas were like this. Now this Buddha is also radiating light as. He is about to expound the Great Vehicle Dharma.

After expounding the Sutra of Infinite Meanings, He did not rise from His Dharma-seat. He immediately entered Samadhi and radiated light. What is seen today is the same as the past. Though it was the past, it is the same as today. The phenomena of living beings and Buddhas are always the same. Therefore, the Buddha radiating light today indicates that He will expound the great Dharma.

We need to understand that the Buddha radiated light to inspire everyone to listen to the Dharma that the world finds hard to believe. “The world” refers not only to the world of unenlightened beings, but also the worlds of noble beings. It also refers to the world of each person, to their individual spiritual state. Each person has their own spiritual state; there are unenlightened beings’ spiritual states and noble beings’ spiritual states.

Noble beings’ spiritual states include the spiritual states of Hearers, Pratyekabuddhas and Bodhisattvas. Hearers, Pratyekabuddhas and Bodhisattvas are those at the stage of noble beings. Therefore, they are in different states. They know of more worlds than just the world of unenlightened beings. There are also the worlds of the saints of the Three Vehicles.

“World” refers to more than just the world of unenlightened beings. There are also worlds of saints, of Hearers, Pratyekabuddhas and Bodhisattvas. They are the saints of the Three Vehicles.

So of course unenlightened beings did not easily believe. Even noble beings found it hard to believe, so how could unenlightened beings believe? For instance, Hearers and Pratyekabuddhas thought they had already realized everything and nothing was more wondrous than what they knew. They did not feel the need to advance further. These were the Small Vehicle practitioners. What about Bodhisattvas? They are the same. Here, “Bodhisattvas” refer to those who newly resolved [to become Buddhas]. They understood that the Buddha said that to attain Buddhahood, one must practice the Bodhisattva-path. They did not know how long it would take to reach the state of Buddhas and wondered what He was about to teach. They doubted whether there was great Dharma besides practicing the Bodhisattva-path. So, they could not easily understand either.

Therefore, [the Arhats] believed that they had attained the state of no rebirth and had achieved liberation, so they doubted the need for another great teaching. Newly-resolved Bodhisattvas believed that they were already practicing the Bodhisattva-path, so they doubted that there was another way to Buddhahood. Therefore, they had a hard time comprehending what the Buddha originally intended [to teach]. The Buddha-Dharma says that the immediate [teaching] is the Mahayana Dharma, which helps [people] readily see their nature as they interact with others by exercising the Buddha-mind and experiencing it in the world. [For these people,] this is still some distance away.

Hearers and Pratyekabuddhas have heard the Buddha’s teachings and have attained Nirvana. Having attained the state of no rebirth, they did not believe that there was an unsurpassed Bodhi-path.

So, the Buddha used skillful means to teach the Bodhisattva-path, which included the teachings of the Three Vehicles and Five Natures. This allowed everyone to hear and understand.

The Three Vehicles are those we spoke of earlier, Hearers, Pratyekabuddhas and Bodhisattvas. Hearers listen, then slowly accept what they hear. Their nature is to slowly absorb teachings through sound. Pratyekabuddhas’ nature is to observe how life is truly impermanent. Everything in the world, whether the moon, sun, grass or woods, etc., constantly change along with the cycle of the four seasons. [Observing] this state of impermanence is how. Pratyekabuddhas attain their realizations. What about Bodhisattvas? Bodhisattvas who are newly resolved to become Buddhas form great aspirations, make great vows and are able to accept Great Vehicle teachings. This is the capacity and nature of Bodhisattvas.

Separate from them, there are unenlightened beings. Through gradual teachings, they slowly accept what they have heard. They may attain realizations by observing all things in the world. They may also willingly form great aspirations and make great vows as they interact with others. These are all in the state of unenlightened beings. So, they can gradually accept these three methods. This is the nature of unenlightened beings. Also, there are those who are dreadful and do not have wholesome seeds in their minds. They willingly degrade themselves and remain immersed in cyclic existence. This is the fifth nature.

So, there are Five Natures and Three Vehicles. In the past, the Buddha developed these skillful means for people with these five natures. He even used the Dharma of the Three Vehicles to teach us, help us understand and develop great aspirations. The Buddha developed skillful means of the Three Vehicles according to the capabilities of the Five Natures.

Now, He was about to expound the Great Vehicle Dharma so. He had to manifest this kind of appearance for the two Bodhisattvas to have a dialog and give encouragement. This was why [He manifested] this state, in the hope that everyone can understand. Only Buddhas can realize and use the same methods to teach sentient beings.

Therefore, what was said before was said so that everyone could hear it. Although this Dharma is hard to believe, everyone should accept it first and then gradually work to comprehend it.

The unenlightened do not easily believe in such great Dharma. And only Buddhas can [realize] ultimate Dharma.

Next, the passage states,

“Good men, immeasurable, boundless, inconceivable asankyakalpas ago, there was a Buddha named. Sun-Moon-Lamp Radiant Tathagata, Worthy of Offerings, Perfect in Wisdom and Action. Well-Gone One, Knower of the World. Unsurpassed Guide, Tamer. Teacher of Heavenly Beings and People, Buddha the World-Honored One, who expounded the true Dharma.”

We should all understand that everyone must form great aspirations and be courageously diligent. Then, they can be called good men. Immeasurable, boundless, inconceivable refers to an indescribable length of time. Therefore, immeasurable, boundless, inconceivable asankyakalpas ago, there was a Buddha named. Sun-Moon-Lamp Radiant Tathagata.

The sun and the moon are very bright. There is sunlight during daytime and moonlight during nighttime. If it is totally dark, there is still lamplight. In summary, Sun-Moon-Lamp Radiant Tathagata represents light, which signifies hope for everyone to attain Buddhahood because everyone intrinsically has Buddha-nature.

Therefore, here is another way to express this; Manjusri Bodhisattva referred to this Buddha from countless eons ago to demonstrate that each of us has had. Buddha-nature since Beginningless Time. This Buddha was endowed with the ten epithets. When we recite the sutras, every Buddha we mention is endowed with these ten epithets, which are expressions of a Buddha’s virtues. So, we must understand that a Buddha’s virtues are not things that we unenlightened beings can convey verbally. It is also not something that our state of mind can comprehend. So, it is said that being skeptical makes one unable to comprehend.

We must believe in the Buddha-Dharma. Only when we have faith in the Buddha will we listen to the Dharma. Because we have faith in the Buddha’s Dharma, we can gain realizations when we come in contact with this world. Then surely we will believe His assertion that every sentient being has Buddha-nature, and then we will develop great aspirations and practice the Bodhisattva-path. The phrase “skeptical” does not mean we do not believe in the Buddha, but rather we cannot realize that the Buddha had another great teaching. What great Dharma is it? For everyone’s minds to penetrate this great Dharma may be difficult. So, it is called “Dharma that is hard to believe.” Moreover, unenlightened beings, especially those without roots of goodness, have an even harder time believing it.

This passage intends to convey to everyone that the Buddha-Dharma is not impossible to believe in. So everyone, please patiently and mindfully try to comprehend the Buddha’s state of mind. So, everyone, please always be mindful.

Episode 101 – Apply the Dharma to Great Uses and Practices

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>> To surmise: Think about how the Buddha had long wanted to reveal His original intent. But ordinary people seek solely to benefit themselves without also benefiting others. They cling firmly to emptiness and stillness and do not seek advancement. The Buddha compared them to scorched seedlings and inferior seeds.

>> At this time, some will hear Dharma and happily receive the teachings, like seeds being nourished, and then sprouting. All fundamentally have Great Vehicle seeds, therefore speaking this great Dharma is like letting fall the great Dharma-rain.

>>Because He desired to invigorate the Great Vehicle doctrines. He must blow the great Dharma-conch and beat the great Dharma-drum to energize everyone and incline them toward the ultimate great Dharma. Thus, He freely carried out His original intent.

>> Good men, I have, in the presence of past Buddhas, seen such auspicious appearances. After radiating this light, They immediately expounded the great Dharma. Therefore, it should be known that the manifestation of light by the present Buddha means He will also do such.

>> Because He wishes to lead all living beings to hear and understand this Dharma, which is difficult for all in the world to believe, He therefore manifests auspicious appearances.

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Are we thinking carefully every day? Are we contemplating whether we overlook things as we learn the Buddha’s Way? We may believe that as long as we listen to. ․and know the Dharma, that is enough and know the Dharma, that is enough. [However], it is not. After we know it, we need to experience it, and then apply it to dealing with people and matters in our daily living. When something favorable happens to us, are we so pleased that we forget about everything else? When we encounter something tragic, do we feel completely indifferent? If we are, then we are too biased toward emptiness.

The Buddha taught us not to be attached to existence or biased toward emptiness. [Then we are in a state of] true emptiness and wondrous existence. As Buddhist practitioners, we need to learn the Middle Way. We learn the Buddha’s Way so we can apply it. Apply it to what? To great uses. After we do so, we will still have strength left over. Besides loving the people around us, we will have extra strength to also love all sentient beings and things in the world. We need to have such unselfish Great Love. With His every thought, this was what the Buddha wanted to help us sentient beings understand.

For instance, there is an entrepreneur with a very large business. In China, he has many affiliated companies and also many employees. Although his business is very successful, he has just one regret. He has a son who is not interested in his business at all. But he always had the great hope that his son would take over his company.

So, sometimes when he visits me, he says, “Master, if my son is willing to succeed me, naturally I can relinquish [the business] and have more time to help you.” When I hear this, I feel that he sees this as an defect in [his] life. One time, he brought his son here, so I asked him, “Why are you not interested in your father’s business at all?” He answered, “I truly am not interested in this kind of business. Whenever I hear about it, I get a headache.” Then I asked, “What are you most interested in?” He said, “As long as I make a living, I am fine. I do not need to have so much.”

Sometimes, I feel if a person is not ambitious and does not have a great goal or aspiration, it is very hard to force one on him. However, as the entrepreneur I spoke about came in contact with Tzu Chi more and more, he gradually became more open-minded. His son also started to understand that a big business does not benefit just one person. I asked him, “Aren’t you aware that hundreds of thousands of people rely on your family business to live securely? Have you ever thought about this?” He answered, “No, I haven’t. But I can reconsider my decision.” Later, he seemed to have started to be more interested in [the business]. Whether he will succeed [his father], I still do not know.

Father-son relationships are like this. This also happened to the world-transcending sage, the Buddha. He had a limitless Dharma-fortune that could be given to countless Dharma-children. But were His Dharma-children willing to accept it? This world-transcending sage had great Dharma, but He could not get His Dharma-children to to hear, enter and realize it. Even ordinary people, when they hear the Dharma, will also become very happy. However, they only seek to benefit themselves.

Though some become monastics like the Buddha, they only seek one thing, that after they understand the Dharma they can transcend the many afflictions in this world. [They] only seek to benefit themselves. Likewise, those with greater capabilities may say, “After I listen to the Buddha expound Dharma, if my spiritual practice allows me to escape cyclic existence in the Six Realms and transcend the three lower realms, I will be very satisfied.” These people also act only for themselves, not on behalf of all sentient beings in the world. This is called benefiting oneself.

Ordinary people only want to benefit themselves; they do not want to also benefit others. These are Small Vehicle practitioners. Whether they are Pratyekabuddhas or Hearers, if they become monastics like the Buddha and they only stay at this stage, it is really a pity. So, they are attached to emptiness and stillness but not existence. They are diligent, but attached to emptiness, “to tranquility and clarity.” But they lack what comes after, making “vows as vast as the universe.”

As they aspire to practice, they need great vows. Their vows must be truly great vows. Not only must they form great aspirations and make great vows, they must remain unwavering. Consider those who assisted the Buddha’s assembly. Manjusuri, Samantabhadra, Maitreya and Guanyin. They are all called “Buddha-children.” In particular, Manjusuri Bodhisattva is also known as the Dharma-son. So, many Buddha-children will help pass down the Dharma-lineage. These great Bodhisattvas have “vows as vast as the universe and remain unwavering.” Regardless of when the Buddha comes to the world, these Bodhisattvas will also come to help Him. Thus, they form great aspirations, make great vows.

So, if we are attached to a certain stage, we will not seek to grow and advance. We just want to be free and relaxed, and able to make a simple living. Therefore, we will not consider the the many people who rely on us for their living. Then we are just like the entrepreneur’s son. In the same way, he still takes his time to consider [his choices].

The Buddha saw how these disciples, for several decades, have not wanted to form great aspirations, make great vows. So, He compared them to “scorched seedlings and inferior seeds.” If the seeds are not very good, if they are not plump and of high quality, even if they encounter favorable conditions after they are planted, they will not germinate. So, the Buddha compared them to “scorched seedlings and inferior seeds.” They are truly not very good seeds.

When the Buddha was alive, there were many such things that concerned Him. So, He said this to motivate His disciples. When people did not want to form great aspirations and make great vows, they truly disappointed the Buddha.

To surmise: Think about how the Buddha had long wanted to reveal His original intent. But ordinary people seek solely to benefit themselves without also benefiting others. They cling firmly to emptiness and stillness and do not seek advancement. The Buddha compared them to scorched seedlings and inferior seeds.

The Buddha had long wanted to reveal His original intent. However, He waited for the right time. He was not just thinking and speculating about us, the listeners. He also had to consider when each of His disciples could accept this teaching. So in the previous passage, the Buddha wanted to expound the great Dharma, let fall the great Dharma-rain, blow the great Dharma-conch, beat the great Dharma-drum, and proclaim the great Dharma-doctrine. At this assembly, the Buddha had already began to consider this. But had the time arrived yet? The Buddha could not wait any longer. So, He had to proclaim the great Dharma-doctrine at this moment.

So, even those who had not made great aspirations but were present, as well as future sentient beings, all will have the opportunity [to listen]. He proclaimed this great Dharma so that at least He could plant a seed of joy in their hearts. Some were joyful after hearing the Dharma, then paid their respects and left. The Buddha felt that it was still good that they created merits by rejoicing. He was going to teach this regardless, but He hoped that after they listened they would be joyful and accept the teachings. So, at this Dharma-assembly, whether everyone made great aspirations or not, the time had arrived to expound the great Dharma.

He also hoped that those with limited capabilities who listened to this Dharma would be joyful and accept the teachings. That is like receiving the dew of Dharma-water and being nourished by it. Perhaps then these seeds can germinate, and their sprouts will be healthy and strong. So, He still expounded the great Dharma because all sentient beings inherently have seeds of the Great Vehicle. Each one of us has them. This is why I often tell everyone that the Buddha said, “The mind, the Buddha and “sentient beings are no different.” As long as you have the heart, naturally you will have the same intrinsic nature as the Buddha. So, we all inherently have seeds of the Great Vehicle.

At this time, some will hear Dharma and happily receive the teachings, like seeds being nourished, and then sprouting. All fundamentally have Great Vehicle seeds, therefore speaking this great Dharma is like letting fall the great Dharma-rain.

So, the Buddha wanted to “let fall the great Dharma-rain, blow the great Dharma-conch.” So, during this time, if He did not promptly teach this, it would be too late for Him. As for sentient beings, after He taught this, some formed great aspirations and made great vows. As for those with average capabilities, maybe they began to accept it. Moreover, this Dharma could be passed to future generations. So, the Buddha let fall the great Dharma-rain.

Because He desired to invigorate the Great Vehicle doctrines. He must blow the great Dharma-conch and beat the great Dharma-drum to energize everyone and incline them toward the ultimate great Dharma. Thus, He freely carried out His original intent.

I hope everyone will walk in the direction of the Great Vehicle-path and develop great aspirations.

Previously, I talked about “good men.” Indeed, to be a good man is to be a true man, one who has courage, engages in great practices, accomplishes great things. This is called a “a true man.” A true man takes on responsibilities for his family and society. He even makes a greater vow, which is to shoulder the responsibility for the world. So, one who is perfect in all worldly and world-transcending virtuous practices is called a “good man,” or a “great man.”

Those who only shoulder responsibilities for their families or careers are only considered real men or men. Whatever they do is just for themselves. However, if they can benefit the world with unselfish Great Love, if they [engage in] worldly, virtuous practices then they are called good men, or great men.

Good men, I have, in the presence of past Buddhas, seen such auspicious appearances. After radiating this light, They immediately expounded the great Dharma. Therefore, it should be known that the manifestation of light by the present Buddha means He will also do such.

Manjusri Bodhisattva told Maitreya Bodhisattva, “Good men, I, Manjusri, in the presence of past Buddhas, have seen such auspicious appearances.” So, Manjusri Bodhisattva said that. “In the past, I have seen past Buddhas do the same thing, sitting in meditation and radiating light. After radiating light, They started to expound the great Dharma.” This means that all Buddhas share the same path. Every single Buddha had this auspicious appearance before teaching the great Dharma. Therefore, now we should understand that the present Buddha was doing the same. After radiating light, He will also expound the great Dharma.

Because He wishes to lead all living beings to hear and understand this Dharma, which is difficult for all in the world to believe, He therefore manifests auspicious appearances.

If you ask him why the Buddha radiated light, [he will say] that he has seen this in the past and now Sakyamuni Buddha is likely doing the same. The most important reason He radiated light was to lead all living beings to hear and understand all [Dharma]. Before they heard it with their ears, they saw it first with their eyes. This light enabled them to focus on the ignorance in their minds so they can naturally and gradually eliminate it. Then they will be inspired to ask questions and thus seek the Dharma. This also helps them to realize that this is no ordinary teaching. The Buddha is probably going to share extraordinary thoughts.

This is the meaning behind radiating the light. It reminds us to listen mindfully. This shows everyone that the Dharma, which is difficult for all in the world to believe, will not be taught as soon as people sit down. After people sat down, they still needed to patiently wait. So, we should know that this sutra, the truly great Dharma, that is difficult for all in the world to believe cannot be easily heard whenever we wish. What is difficult to believe and also to hear will now be expounded by the Buddha.

So we need to understand that every day, no matter what Dharma we hear, it is not enough to just listen. After we listen to the teachings, we must think about and consider these passages and what they mean. So as we learn the Buddha’s Way, listen to Dharma, we must meticulously and carefully contemplate it so it can enter our hearts. Only by applying it to our daily living can we benefit all sentient beings in the world. So everyone, please always be mindful.

Episode 100 – Delving Into the Vast Sea of Dharma

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>> The three grasses and two trees are nourished according to their needs as rain from the skies nourishes the land. Similarly, the Dharma expounded by the Buddha [has nourished minds] for the past 40 years.

>> “At that time, Manjusri. At that time, Manjusri addressed Maitreya Bodhisattva Mahasattva and all the great beings.”

>> Good men, as I surmise, the Buddha, the World-Honored One, now wishes to expound the great Dharma, to let fall the great Dharma-rain, to blow the great Dharma-conch, to beat the great Dharma-drum and to proclaim the great Dharma-doctrine.

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The Buddha-Dharma is truly unsurpassed, profound, subtle and wondrous. Since ancient times, whenever people begin to chant sutras, ․the opening always contains this verse. “The unsurpassed, profound, subtle and wondrous Dharma is rare to encounter even in billions of kalpas.” Indeed, once we have encountered such great Dharma, how can we not cherish it? It is indeed, “rare to encounter even in billions of kalpas.” As we transmigrate through the Six Realms, how many blessings must we have accumulated to encounter the virtuous and right Dharma in in this lifetime? Moreover, it is the unsurpassed, profound, subtle and wondrous Dharma. Therefore, we should deeply cherish it and also sincerely adhere to it.

We must meticulously and carefully contemplate how the Dharma that we have heard can be of use to us. In dealing with people and matters, how can we exercise our potential? If every bit of the Dharma that enters our hearts can be applied to our interactions with others, then it is true Dharma.

For several decades, I have told all of you that our faith in the Buddha must penetrate our minds, and our chanting of His name must also penetrate our minds. We chant until the Buddha-mind becomes ours and our minds become the Buddha-mind. Then we have truly entered His state of mind. When we take the Dharma to heart, naturally we are close to His mind at all times. So, if we can enter that state, one of great loving-kindness and compassion, we can apply compassion and wisdom toward others.

Then, because the Buddha-mind is already part of the sea of Dharma, we will naturally enter this sea of Dharma. “Compassionately teach the Bodhisattva-path.” If our wisdom has been awakened and our minds are equal to the Buddha’s, that is like entering the sea of Dharma. Recall that in taking refuge, we took refuge with the Buddha and the Dharma. Taking refuge with the Buddha means to comprehend the great path. When we take refuge with the Dharma, we “deeply enter the Sutra-treasury and have wisdom like the sea.” It is like we are entering the sea of wisdom. If we can comprehend the great path and also enter the sea of wisdom, we will reach the state of the Buddha-mind. His mind is one of great kindness and compassion. “Compassionately teach the Bodhisattva-path.” Every thought in the Buddha’s mind is about teaching the Bodhisattva-path.

What the Buddha realized was that the principles of all things in the world are very vast and profound. He kept wanting to share this with people, but sentient beings have limited wisdom so they could not comprehend this. For such a long time, over 42 years, the Buddha “followed the vines to get to the beans.” It was hard work. He [constrained Himself] to accord with sentient beings’ capacities and slowly guided them. Yet, they could be immersed in the teachings without understanding the essence of great Dharma. This is like being in the sea of Dharma without diving down to see all the treasures and the beauty of the world under the surface. The Buddha knows [it is there], but we sentient beings do not. We know that the sea is very big and vast, but we still cannot penetrate it.

But the Buddha, in His loving-kindness, now wanted to freely carry out His original intent of fully presenting the Dharma in His mind and “compassionately teaching the Bodhisattva-path.” He wanted to teach this path and this practice, so at the Lotus Assembly, He expounded the great Dharma, which was the Lotus Sutra. This was the most important thing the Buddha did in this world.

The unsurpassed, profound, subtle and wondrous Dharma must be meticulously and carefully considered. Enter the Dharma-sea of the Buddha-mind, and compassionately teach the Bodhisattva-path. Expound the great, wondrous Lotus Dharma, the One Vehicle Dharma that benefits the self and others.

The Buddha came for the great cause of teaching all sentient beings to realize and enter. His wisdom. He opened and revealed it for sentient beings to realize and enter. So, opening and revealing depend on the Buddha, the realizing and entering on sentient beings. Can we sentient beings comprehend and realize this principle? That depends on our capabilities, on whether we are working hard to comprehend it. For over 40 years, the Buddha worked very hard for this one reason, to teach everyone this principle.

Now, the next passage begins with a dialogue between. Maitreya Bodhisattva and Manjusri Bodhisattva. In order for all sentient beings, for everyone who was present at the assembly, and more importantly, for future sentient beings, to all have a better understanding, Maitreya identified a recipient of the teachings. Among Bodhisattvas, Manjusri Bodhisattva was the one with great wisdom. In the past, when he engaged in spiritual practice, he was “foremost in wisdom” and even taught seven Buddhas to attain Buddhahood. With such profound wisdom, this Bodhisattva could answer Maitreya’s questions. Before the Buddha came out of Samadhi, Manjusri started telling everyone about the profound wonders of this sutra.

At the time, the Buddha had finished expounding the Sutra of Infinite Meanings and had then entered Samadhi. As Maitreya Bodhisattva questioned. Manjusri Bodhisattva, more people continued to arrive. After Maitreya Bodhisattva gave an explanation in detailed sentences, he saw that people were still arriving, so he explained it again in verse form. Each verse consists of either four or seven [Chinese] characters. These Buddhist verses, as mentioned previously, were very important. [He] was afraid people would forget quickly, so he used short phrases that were easy to understand and memorize. Therefore, he restated [the teachings] in verses.

We finished discussing the previous verses. Now it was Manjusri Bodhisattva’s turn to respond to Maitreya Bodhisattva. Next it states,

“At that time, Manjusri. At that time, Manjusri addressed Maitreya Bodhisattva Mahasattva and all the great beings.”

This passage refers to the moment after Maitreya Bodhisattva asked questions. When [Manjusri] was ready to respond, he addressed Maitreya in particular. Maitreya Bodhisattva was a great Bodhisattva, so he told “great Maitreya Bodhisattva” and all those who were present, that he was going to respond to the questions.

So, these verses state,

Good men, as I surmise, the Buddha, the World-Honored One, now wishes to expound the great Dharma, to let fall the great Dharma-rain, to blow the great Dharma-conch, to beat the great Dharma-drum and to proclaim the great Dharma-doctrine.

In this passage, when it says, “as I surmise,” [this] refers to how, when you ask me something. I meticulously and carefully consider it. Surmising is a [way of] thinking. I will give this a lot of thought, make conjectures, assess and contemplate it. [So he] thought about the past and the methods Sakyamuni Buddha used to teach during those periods of time. Besides Sakyamuni Buddha, he considered all Buddhas he met in the past and how They transformed sentient beings in this world. Because there were so many, he had to consider this carefully.

Isn’t it the same with us? Although his wisdom was transcendent, Manjusri Bodhisattva had to respond carefully to Maitreya Bodhisattva. He had to think back to the past and speculate about the future. At this moment, he [reflected on] the methods. Sakyamuni Buddha had used to transform people over these 40-plus years. He also had to speculate about how future sentient beings would receive this. So, if he wanted to speak about this Buddha’s teachings in this lifetime, he had to refer to even more ancient Buddhas and the ways They taught in the world. Therefore, this Bodhisattva was very wise. His response in this passage was also very important.

So, “As I surmise, the Buddha, the World-Honored One, now wishes to expound the great Dharma.” Now Sakyamuni Buddha was about to expound the great Dharma, which was different from the Dharma He taught in the past 40-plus years. He was taking the big turn and was about to expound the great Dharma.

He also “let fall the great Dharma-rain” because this Dharma had been missing from the minds of sentient beings for a long time. In the past, present and future, all sentient beings on this land lack Dharma-water in their minds. Everyone’s minds are probably very arid and dry. So, now the Buddha is beginning to let fall the great Dharma-rain to nourish the minds of all sentient beings.

So, we should listen carefully to this passage. This was also Manjusri Bodhisattva’s response to the Buddha, not just to Maitreya Bodhisattva. After He finished teaching, He sat in meditation and radiated light from between His eyebrows to illumine 18,000 Buddha-lands. He manifested these extraordinary appearances at this Dharma-assembly. So, Manjusri Bodhisattva and Maitreya Bodhisattva wanted to inspire confidence in everyone present. Before inspiring their confidence, he had to present questions first. So it is often said, “Big questions lead to big realizations.” Those who have questions will readily listen.

In particular, Maitreya Bodhisattva encouraged those at the assembly by saying “If you have questions but you do not know how to ask, I will ask for you. Because if I ask for you, this may create a karmic connection for you to come back and help people in the future.” So, after a Buddha is born, thousands of sages also come during His lifetime and are prepared to teach all sentient beings. The Buddha is not alone. At that moment, those with many good connections gathered to collectively explain the great Dharma the Buddha was about to expound. So he asked on behalf of those who were present.

Consider Maitreya’s kindness and compassion. For those who were just arriving and had not heard what was said earlier, he restated things in verse so everyone could hear it. This is compassion. Because of Manjusri Bodhisattva’s wisdom, the people at the assembly were not the only ones to hear it. We should know the Buddha did not only intend [to teach] the sentient beings of that time, but also those of the future. To freely carry out His original intent, He also had to think of those who have not yet encountered the Buddha-Dharma. So, the Buddha taught the Dharma for all abilities. He also wanted to gradually draw in. Small Vehicle practitioners. Then they could slowly attain realizations. So, this is “to let fall the great Dharma-rain.” All three levels of ability were covered, like “the three grasses and two trees.”

Previously, we spoke of the three grasses and two trees. Both small grasses and large trees [start as] small seeds buried in the ground. The two trees are like Bodhsattivas who make Bodhisattva-aspirations and vow to attain Buddhahood. Not only do they walk the Bodhisattva-path, they want to reach the Buddha’s state. These are the two trees.

So during this time, Manjusri Bodhisattva said, “[He] let fall the great Dharma-rain, blew the great Dharma-conch.” He began to rain down the Dharma to nourish the minds of sentient beings. And He started to blow the great Dharma-conch. The Dharma enters [the mind] through sound, So the sound called on people to come quickly. After the Buddha entered Parinirvana, Venerable Kasyapa understood that they must not stop passing down the Dharma. So, he went to the highest point of Mt. Sumeru and used a mallet to strike the Dharma-drum. Then all those living in different places heard the sound of this drum and knew that it was time to gather. Therefore, at that time everyone gathered to compile the sutras. I also mentioned previously that this was the time to proclaim the great Dharma-doctrine.

Everyone, we must work hard to learn the Buddha’s Way. Although I have said so much, I am worried that people do not hear me clearly. Therefore, I repeat myself again and again in the hopes that everyone will understand. The Buddha-Dharma is unsurpassed, profound, subtle and wondrous, so we must make an effort to comprehend it. Then the Buddha-Dharma may enter our minds, and we may enter the sea of Buddha-Dharma. We cannot be even slightly careless. Do not think that if we miss hearing it today, there is always tomorrow.

We must think meticulously and carefully so we can enter the sea of Dharma in the Buddha-mind. We understand that His compassion led Him to proclaim the great, subtle, wondrous Dharma. So, we should make an effort to carefully and deeply contemplate His teachings. Then, we must apply them to our daily living. Everyone, please always be mindful.

Episode 99 – The Buddha-Dharma Is Like the Rain and Dew

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>> The three grasses and two trees are nourished according to their needs as rain from the skies nourishes the land. Similarly, the Dharma expounded by the Buddha [has nourished minds] for the past 40 years.

>> He adapted to His listeners’ capacities, He taught provisionally according to their levels. Now He desired to use Dharma-rain that was impartial and of the same quality to fully saturate everything. This is the great Dharma-rain. The minds of sentient beings store the seeds of Bodhi. Only Dharma-rain can nourish them so wisdom-life can grow.

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In learning the Buddha’s teachings every day we should be like the land. When it is nourished by rain and dew, the land always benefits and is bountiful the land always benefits and is bountiful. I have often said, “the Dharma is like water”. If there is no water in the field of our mind, everything in that land will wither. With water, all the plants and trees of the land are nourished according to their needs. This tells us that we should always be grateful that the Buddha-Dharma can nourish our minds and help our wisdom-life grow.

We can sense that because we have acted based on our ignorance for a long time, we have accumulated much karma. Therefore, sentient beings share collective karma. For the sake of profit, we destroy the land. How is the land destroyed? By people’s minds.

When we see that it has not been raining, that we may have a drought, we become very nervous and pray for rain. Only with rain can grains be produced to sustain human lives. The fields of our minds also need favorable weather at all times. This is what the Buddha-Dharma [can bring].

The three grasses and two trees are nourished according to their needs as rain from the skies nourishes the land. Similarly, the Dharma expounded by the Buddha [has nourished minds] for the past 40 years.

The Buddha-Dharma can nourish [our minds]. However, ordinary people are ignorant so they do evil deeds, meaning they engage in negative [behaviors]. We often hear about heavy rainstorms causing huge disasters in countries that are usually arid.

People destroy mountains and harm the soil’s water retention for the sake of wealth. This kind of destruction is due to greed, all for the sake of profit. Although a country can make a lot of money by selling off all the valuable wood in their forests all at once, they will bring disaster upon their descendants as a result. So, many generations gaining wealth by evil acts has resulted in continuous disasters today. Natural disasters are [often] caused by people’s negative actions.

Not being in accord with the laws of nature is called “going against” it. Going against nature is also a negative action. We must spend a long time to bring nature and people into harmony. No matter which season it is, whether spring, summer, fall or winter, as humans, we need to truly coexist harmoniously with the Earth. If we can live in accord with nature and abide by its principles, we will be safe and well.

The Buddha is the Great Enlightened One of the Universe. The Dharma He teaches us is the truth of all things in the universe; it is the true principles of morality and ethics. Therefore, the Buddha-Dharma is the most virtuous and unsurpassed Dharma and a truly harmonious and beneficial teaching. Nature needs temperate rain and dew. Our minds need the true principles, which is the great Dharma, to guide us so that we can follow the Dharma as it is turned (taught). The Dharma is like a wheel that can turn our minds around so that we can coexist harmoniously with nature. Although this sounds very simple, we must be very mindful to truly understand the subtle details.

So, virtuous Dharma is like rain and dew. The “three grasses and two trees” are nourished according to their needs as the rain nourishes the earth.

The Buddha had been teaching for over 40 years since the night when He saw stars in the night sky and became enlightened. When starlight connected with the Buddha’s mind, at that moment, the Buddha’s mind and the universe were one. At the moment when He became enlightened, the true principles of everything in the universe gathered in His mind, and they became one. In this very brief moment, the wisdom of His mind was uncovered. Although He became enlightened, He did not only benefit Himself. After He became enlightened, the Buddha immediately wanted to share this joy with everyone.

We often say that the Buddha did not engage in spiritual practice for Himself, but on behalf of all sentient beings. We should remember why Prince Siddhartha began His spiritual practice. It was because he felt that this world was full of conflicts, [as if] there were unsolvable puzzles. What were these unsolvable puzzles? Birth, aging, illness and death.

Why are humans born? Look at how tiring it is for women to be pregnant for 40 weeks. In particular, women in ancient times suffered many complications in childbirth. Consider Prince Siddhartha’s birth mother. She also passed away due to such complications. Likewise, this must have created many conflicts in the prince’s mind. “Why did my birth cause my mother’s death?”

When he grew up, he saw people enjoying themselves in luxury, but many people in the country were also impoverished and suffering. Why were there great inequalities between classes? So, the system of the four castes was also an unsolvable puzzle in his mind.

The land is fragile. Sometimes heavy wind and rain cause tremendous disasters. The hills and rivers of the land are fragile. So, is there any joy in this kind of life? Why do people who live a life of debauchery just endlessly indulge themselves?

So, he gave up the pleasures of the palace to investigate the profound principles of this world. What are the principles [governing] the interactions of people and nature? Between people, there are so many conflicts and so much inequality. What are the principles behind that? Since ancient times, things have been this way. Where did these problems come from? So, he engaged in spiritual practice and attained Buddhahood on behalf of sentient beings, and then He expounded the Dharma for them.

Consider all the desires in this world. The ignorance of the world originates from thought. “An ignorant thought creates the Three Subtleties.” These three are very subtle and profound. To resolve such ignorance is really not easy. Although greed, anger and ignorance are only three words, and everyone knows about them, is it possible for someone to not be greedy? This is very difficult. Is it possible to prevent someone from losing their temper? For a long time we have transmigrated in the Six Realms, where we have been habituated into these tendencies.

Therefore, our unfulfilled desires lead to anger. “If I cannot get it, nobody else can even think about getting it.” So, people destroy each other. Consider the number of people in this world who kill out of passion or for money. So many people hurt, kill and destroy each other by any means possible because of enmity, hatred and resentment. This is the case among people; isn’t it the same among countries? We see in this world that greed leads to anger, and then they result in ignorance. You see, although these are three simple words, is it easy for everyone to understand them thoroughly and eradicate these types of thoughts? That is not easy.

There is no way to instantly get everyone to understand the spiritual state of the Buddha. Moreover, this depends on each person’s abilities. There is a line in the Sutra of Infinite Meanings, “Tiny drops fall first to cover the dust of desire.” If we want to investigate the Buddha-Dharma, even though our capabilities are limited, we can still be nourished by this rain and dew. When there is no rain and dew on the land, with a slight wind in the morning and the rising of the sun, the land will dry up. Then dust will fly when the wind blows. This means that if the land is moist and damp, naturally a little wind of ignorance naturally a little wind of ignorance will not cause our dust-like delusions to fly around.

So, people are like the three grasses. Some have small roots, stems and capacities. A person with limited capabilities may want to seek the Dharma but has not yet developed great aspirations and vows. He is willing to accept the Dharma but does not have this altruistic intention such as Hearers, Arhats and Pratyekabuddhas, who seek to understand the Dharma, only to benefit themselves. However, they cannot put it into action. These are the three grasses.

The two trees refer to those with great capabilities who develop great aspirations. This is the mindset of Buddhas and Bodhisattvas who seek the Buddha’s Great Vehicle teachings and further actualize them. Therefore, people [accept the teachings] according to their capabilities. So, the three grasses and two trees are nourished according to their capabilities.

Next, the rain nourishes the land. On the land, all are nourished regardless of capabilities. Big trees absorb a lot. Small grasses absorb a little. So, for over 40 years, the same Buddha-Dharma was taught, and sentient beings were nourished according to their capabilities.

He adapted to His listeners’ capacities, He taught provisionally according to their levels. Now He desired to use Dharma-rain that was impartial and of the same quality to fully saturate everything. This is the great Dharma-rain. The minds of sentient beings store the seeds of Bodhi. Only Dharma-rain can nourish them so wisdom-life can grow.

For the past 40 years, He has adapted to the listeners’ capacities. Previously, we talked about how. He taught provisionally according to their levels. The Buddha did that for a very long period time. But He has started [something new] today. Today refers to day of the Lotus Dharma-assembly on Vulture Peak, which is in our minds. We are always in the stupa there. So when we are at the Lotus Assembly, He said. “Dharma-rain is impartial and of the same quality.” He wanted to tell everyone that the skillful means of the past were for people with limited capacities. From now on, we need to develop great aspirations and make great vows. Everyone should enter the Bodhisattva-path.

Although in the past the teachings were split into the Three Vehicles or the Five Vehicles, these were all actually skillful means. Only the One Vehicle is the great Dharma, which is the Bodhisattva-path. This is the great Dharma-rain, which is starting [to fall] now. So, “sentient beings’ minds store Bodhi seeds.” Everyone has that seed in his or her mind. Only the Dharma-rain can nourish and develop our wisdom-life.

Fellow Bodhisattvas, we all truly possess such Bodhi seeds in our minds. But there are weeds growing in our minds too. We engage in spiritual practice to remove weeds. Lay practitioners need to seek the Right Faith. We do not learn the Dharma for spiritual blessings but for liberation. We seek a mind that is not blinded by ignorance. We want to remove ignorance and superstition.

In the past, in India, there were many superstitions. So, for the sake of sentient beings, the Buddha sought the Right Faith and perfect enlightenment. Thus, He engaged in spiritual practice. Now we should do the same and eliminate superstition. In order to seek the Dharma, we must form great aspirations and make great vows. So, everyone, please always be mindful.

Episode 98 – The Deep, Wondrous Truth in the Buddha’s Mind

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>> The appearance of extinction of all things cannot be proclaimed in words. But when there are causes and conditions, it can be explained. Forty years ago, the Buddha adapted to His listeners’ capacities with provisional and skillful means. In this sutra, He speaks His mind to set aside the provisional and establish the true.

>> The appearance of extinction of all things cannot be proclaimed in words. But when there are causes and conditions, it can be expressed 40 years ago, the Buddha adapted to His listeners’ capacities with provisional and skillful means. In this sutra, He speaks His mind to set aside the provisional and establish the true.

>> The original intent of the Buddha was to [teach] the profound and wondrous Truth. The assembly’s knowledge was simple, their thinking was unpredictable. The Enlightened One has great loving-kindness and spoke according to capabilities.

>> He adapted to His listeners’ capacities and carefully considered the provisional and skillful. He taught according to their levels and did not freely carry out His original intent. Now He observed that the opportunity was ripe and wished to expound this One-Vehicle Dharma. He spoke His mind and freely carried out His original intent. He taught the Mahayana Dharma of all things in the universe, thus including all appearances. He now explained three to reveal one and gathered the provisional into the true.

>> “What benefit was to be gained by putting forth this brilliant light? The Buddha sat in the Dharma-assembly and wanted to teach the wondrous Dharma He attained as well as predict who will become Buddhas.” He showed all Buddha-lands, adorned with many jewels, dignified and pure, as well as visions of all Buddhas. These are not minor conditions.

>> “Manjusri, you must know, the fourfold assembly, dragons and spirits, look to you, benevolent one, wondering what explanation you will give.”

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The appearance of extinction of all things cannot be proclaimed in words. But when there are causes and conditions, it can be explained. Forty years ago, the Buddha adapted to His listeners’ capacities with provisional and skillful means. In this sutra, He speaks His mind to set aside the provisional and establish the true.

After listening and observing, we can attain a clear understanding. We often speak of “the appearance of extinction of all things.” Since we have heard about this so often, we should really understand it. But have we really made an effort to [understand] [that all things] have the same characteristic? Of those who have also made an effort to study and understand these principles, how many can truly comprehend them?

Indeed, all things have the appearance of extinction. I would like to ask all of you, do you know how time passes? We do not know. We only know to watch the seconds ticking away on a clock. Some people say that even without looking at the clock they know how quickly the seconds are passing. This is the appearance of time. Even if we do not pay attention to its appearance, it still quietly passes. This is time. How many principles are contained within this kind of quiet movement?

In the workings of the sky, the land and so on, lies these true principles. The rotations of the Earth, Sun and Moon, are precise to the millisecond. See, in astronomy, a [leap] second is added every few years. In addition to leap months and leap days, there are leap seconds. A month has 30 days. Why are there some with 31 days? This is so that within a year’s time we can accurately mark spring, summer, fall and winter.

So, though time quietly passes by, the Sun, the Moon and the Earth nonetheless continue on their precise orbit around each other. Furthermore, they cannot deviate in the slightest.

We are truly very blessed. We are born in the Republic of China. [China] was called the Middle Kingdom. This is not just a name; it is in the middle of the universe, in the middle of the Earth. So, among the different countries in the world, we are lucky to be born in the middle of the Earth, at its [cultural] center. Thus, this is called the Middle Kingdom. So the Buddha said, “It is difficult to be born in a central land.”

The Buddha said that sentient beings are blessed to be born in this land. This is a favorable place, whether in climate or access to knowledge that people can absorb. There are also remote areas on this planet. Consider the cultures in [some parts of] Africa; when a woman is young, her lip is cut open, and something made out of heavy tin or iron is then slowly inserted into the slit. That flesh is stretched out so it can sway to and fro below the chin.

In some tropical parts of Asia, people are generally naked. When it is cold, they rub sand, dirt and oil on their bodies. They cover their entire bodies with dirt to protect themselves from the cold. In these remote areas, this is still their way of life. Based on the sutras, to be born into a developed society is difficult. To be born in a place where morals and ethics truly exist, a place where we can hear true principles, a place that adheres to humanistic culture and etiquette is not that easy. Being born in remote areas can bring unspeakable suffering.

Sentient beings are born according to their karma. They have no control over when they are born, the season in which they are born, or the kind of living conditions [they face]. In this present era, we are all living here on this planet, but we do not see everything, so how do we know what is truly happening? We know because we have traveled globally. We can see places of great poverty and hardship [in the world] right now.

So, “the appearance of extinction of all things” can at present be widely understood. After we understand it, we can then recognize “the appearance of extinction of all things.” We have all been born in this era, but [these principles] have always been the same. However, we do not yet understand that “[it] cannot be proclaimed in words.” Speaking of things for us to know, indeed there are very many things we do not know. We have to use many methods in order to comprehend them. After comprehending, if we try to explain, we still cannot do so clearly. “But when there are causes and conditions, it can be expressed.” When causes and conditions converge, we can witness [their convergence].

The appearance of extinction of all things cannot be proclaimed in words. But when there are causes and conditions, it can be expressed 40 years ago, the Buddha adapted to His listeners’ capacities with provisional and skillful means. In this sutra, He speaks His mind to set aside the provisional and establish the true.

So, for 40 years, the Buddha “adapted to the capacities of His listeners,” to sentient beings’ conditions and capabilities. He adapted to the era, to the circumstances, to people’s knowledge, etc. For 40 years, He always adapted to His listeners’ capacities, so these listeners could accept what was said. Of course this was very hard work. This was not the wondrous teaching in His heart that directly pointed to people’s intrinsic nature. The Buddha had to use provisional methods, which were skillful means. By using these means, others could understand and accept what He said. This was the hard work He did for 40 years.

Now, expounding the Lotus Sutra, He was “speaking His mind to set aside the provisional and establish the true.” At this point, He could no longer afford to delay. His manifested appearance in this world was reaching its old age. If He did not quickly speak at this time, then what could be done? So, He moved quickly to pass on [the teachings].

At this time, the Buddha was about to teach the Lotus Sutra, to freely carry out His original intent. Not everyone could understand [His teachings]. But those who had followed the Buddha longer, and the Bodhisattvas who were assisting Him at the time had the opportunity to understand. It was time to pass on this teaching.

The original intent of the Buddha was to [teach] the profound and wondrous Truth. The assembly’s knowledge was simple, their thinking was unpredictable. The Enlightened One has great loving-kindness and spoke according to capabilities.

Though the Buddha taught for more than 40 years, even now, despite being at the Lotus Dharma-assembly, everyone’s wisdom was still very limited. The Buddha manifested light and amazing appearances. When He radiated light from a tuft of white hair, was this amazing appearance understood by everyone? Some people still could not understand.

So, the Buddha had to have great loving-kindness and had to exercise His great love, be truly open-minded and teach according to capabilities. So “the Enlightened One has great loving-kindness and spoke according to capabilities.” To teach the Buddha-Dharma according to His listeners’ capacities, He had to be able to bend and adapt, much like water. Regardless of the shape of the container, whether it is round, curved or rectangular, when water is poured into it, the water takes on the container’s shape. So, to bend is to adapt to others’ capabilities, whether they are great or limited.

Those with sharp capabilities can [accept] the immediate teachings and become awakened very quickly. During the 40 years the Buddha taught, there were also those with sharp capabilities. When He spoke of “existence,” they realized “emptiness.” There were also people like that. So, there were also those to whom. He taught very subtle, wondrous principles. However, those with limited capabilities could not comprehend these principles. So, “He adapted to the listener’s capacity.” Whether He taught directly, or had to bend what He said, He just wanted sentient beings to understand, to be able to accept it.

Thus, carefully thinking about the provisional and skillful, He taught according to their level. For over 40 years, He worked very hard in this way. So, He constantly thought about how to gradually help people accept [the Dharma]. But at that time, He still could not freely carry out His original intent.

He adapted to His listeners’ capacities and carefully considered the provisional and skillful. He taught according to their levels and did not freely carry out His original intent. Now He observed that the opportunity was ripe and wished to expound this One-Vehicle Dharma. He spoke His mind and freely carried out His original intent. He taught the Mahayana Dharma of all things in the universe, thus including all appearances. He now explained three to reveal one and gathered the provisional into the true.

“Now He observed that the opportunity was ripe,” At this time He could no longer wait to speak. People’s capabilities had also [improved]. At this time, the causes and conditions for speaking were there, so the opportunity was ripe. He wanted to expound this One-Vehicle Dharma, which was the Lotus Sutra. The time had come to speak His mind and freely carry out His original intent of teaching the Great Vehicle Dharma.

The Great Vehicle Dharma encompasses all principles and phenomena in the universe. So, He explained three to reveal the one. Three refers to the three vehicles, the Great, Medium and Small Vehicles. But in the end, there is just One Vehicle. Aren’t the teachings all about refraining from evil and doing good? Not only do we need to do good deeds, but we also must go among people to transform sentient beings.

So, the next passage of the sutra explains why the Buddha came to this world.

“What benefit was to be gained by putting forth this brilliant light? The Buddha sat in the Dharma-assembly and wanted to teach the wondrous Dharma He attained as well as predict who will become Buddhas.” He showed all Buddha-lands, adorned with many jewels, dignified and pure, as well as visions of all Buddhas. These are not minor conditions.

The Buddha had expounded the Dharma up to this point. After He finished the Sutra of Infinite Meanings, He sat in meditation and radiated a light to illumine 18,000 worlds. What exactly was this scene really like?

“The wondrous Dharma the Buddha gained as He sat in the place of enlightenment.” The place of enlightenment, where He gained the wondrous Dharma, was under the bright stars that night. At that moment, how did the Buddha suddenly become enlightened? In that moment, the true principles of all things in the universe entered the Buddha’s mind. “He wanted to express this,” the true principles of all things in the universe, which entered into His mind. Now, was He about to freely express the wondrous Dharma He had initially received when He sat in that place of enlightenment?

Or, was He about to “predict who will become Buddhas?” Did He want to start handing over [His duties] and start letting His disciples know the causes and conditions of their attaining enlightenment because He was entering old age? Was that the case?

“He showed all Buddha-lands, adorned with many jewels, dignified and pure.”

Through this, He began to help everyone understand the magnificence and purity of all Buddha-lands. “As well as visions of all Buddhas. These are not minor conditions.” The fine light illumined 18,000 Buddha-lands to help everyone understand the Buddhas’ pure lands. To [teach] this kind of deep and wondrous Dharma truly takes more than minor conditions. These are not minor causes and conditions. This assembly was truly a very great condition.

“Manjusri, you must know, the fourfold assembly, dragons and spirits, look to you, benevolent one, wondering what explanation you will give.”

Everyone was looking at each other, not just those in the assembly, but also the eight classes of heavenly beings, etc. Everyone hoped that under these great causes and conditions, great Dharma will be taught. These hopes were bestowed upon the benevolent Manjusri, for him to quickly help everyone understand.

This is just like when we have a lecture, there needs to be a master of ceremonies. It is as if there were a pair of emcees here; when one speaks, the other has to respond. The content of this dialogue was very exciting. This assembly truly made everyone very joyful. But though they were joyful, could everyone comprehend it? This is still a kind of appearance of extinction. So, I hope that, as we seek to comprehend [this], everyone will always be mindful.

Episode 97 – All Possess the Buddha’s Mind and Wisdom

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>>The world is vast, in all dimensions. Though 18,000 worlds are far apart in name, the difference is between the karmic vessels of the unenlightened and the sages, and a period of time that is kalpas long.

>>Humans have intrinsic wisdom, wondrous body, true appearance and a clear mind’s eye. How do they differ from Buddhas?

>> “The Buddha radiated this beam of light, and I and those assembled here saw these realms and lands and the various special wonders. The spiritual might of Buddhas and their wisdom is most rare. By radiating a single beam of pure light, they can illumine limitless lands.”

>> Seeing this, we all obtained what we never had. Buddha-son, Manjusri, may you resolve the assembly’s questions. The fourfold assembly, with joy, looks up to you, benevolent one, and to me. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice.

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“The Buddha-mind, True Suchness and wisdom are the same.” This is what we often say, and we often hear it too. ․Do the people who say it understand it thoroughly? Do the people who hear it also accept it? This is the Buddha-Dharma, which is truly very profound. As much as we try to study and understand it, the state of Buddhahood is still the state of the Buddha. Those who study it really want to understand it, but they still cannot quite do so. However, as we begin at the starting point, we know that the destination must be a very subtle and wondrous place. That is why we are heading in that direction.

So, in learning the Buddha’s Way, we must make a commitment and recognize that such a state is wonderful. As we walk this path, we continue to investigate. Those who guide and those who are guided both need to walk in the same direction. It is said that.

The world is vast, in all dimensions. Though 18,000 worlds are far apart in name, the difference is between the karmic vessels of the unenlightened and the sages, and a period of time that is kalpas long.

This shows us that the mind, Buddha and sentient beings are no different in their nature. We all know this, but we have not thoroughly understood it. This passage uses the world as an analogy. The universe, this world, is very big. We know the universe is truly vast and boundless. If we talk specifically about the planet on which we sentient beings live, we are speaking of Earth. Where we reside is called Taiwan. Where I am speaking right now is Hualien. Within Hualien, right now, we are within the grounds of the Abode.

We know that we cannot go to every single place in Hualien, let alone Taiwan or other countries besides Taiwan. Even if we have not been to certain countries, don’t we still believe [in their existence]? This world is vast, in all dimensions. It is huge! Even though we cannot reach certain places, we should still believe [they exist].

Next, we will talk about how the 18,000 worlds are far apart only in name. This refers to how, before the Buddha taught the Lotus Sutra, when He finished expounding the Sutra of Infinite Meanings, He entered Samadhi, and the ray of light from between His eyebrows radiated so far as to [illuminate] 18,000 worlds. So, the light from the tuft of white hair between His eyebrows revealed His wisdom, between His eyebrows revealed His wisdom [symbolized by] its radiance. However, did the Buddha’s wisdom only extend to those on Vulture Peak? Were they the only ones who could realize the Buddha’s wisdom? No [the symbol of] 18,000 worlds was used to illustrate that the Buddha’s wisdom can extend to the whole universe. It can reach those speaking different languages, and those of different skin colors, ethnicities and nationalities, enabling them to realize His wisdom.

Take the Buddha’s birthday as an example. We have promoted the meaning of the Buddha’s birthday to over 30 countries where Tzu Chi volunteers [are located]. In the past, they did not know about Buddhism and had not heard the name of the Buddha. Because of our commitment, starting from Taiwan, we transmitted this message to faraway countries. Through electromagnetic waves, they receive videos to watch and listen. They get a sense of the rhythm and movements to go along with this [ceremony]. They all learn by following the images and [hearing] the sound-waves. Then on the same day, they all bathe the Buddha in the same way. This is happening on the same planet, in different countries. We can send this out on the airwaves. So, I often say people can spread the Dharma.

Over 2000 years ago, the Buddha spoke about the Six Spiritual Powers, including. Heavenly Ears, Heavenly Eyes, the Power of Transporting Oneself, etc. These six [spiritual powers] can be exercised with today’s technology. We send out our videos, and after people watch them, it is like they came to Taiwan with the Power of Transporting Oneself. They see Taiwan with their Heavenly Eyes and hear the sounds that are emitted from Taiwan with Heavenly Ears. Isn’t this what the Buddha spoke about back then?

The “spiritual” in “spiritual powers” refers to mental energy and wisdom. Consider how vast the world is. By the same token, everyone has and can develop their potential for spiritual powers. So, we should believe that despite the differences in name, despite the different names of all these countries, and the many people of different skin colors who speak different languages, we all have the same wisdom and wondrous Dharma that can be passed on. So, although they are different in name, the Buddha-mind is still the same.

There is only one [difference] between us and the Buddha, which is “the difference between the karmic vessels” “of the unenlightened and the sages.” Any country that comes in contact with the Buddha’s wisdom will be filled with Dharma-joy. But unenlightened beings do not react like this. Our wisdom is buried and covered by ignorance. This is the distinction between ordinary people and sages.

The law of karma affects both, but the causes of unenlightened beings contain ignorance, greed, hatred, delusion, arrogance and doubt. These are the kinds of causes that lead to our continued cyclic existence. So there is the cause and effect of ordinary people and sages. The Buddha comes here because of His enlightened affection. The unenlightened come here because of deluded affection. We all originally had the cause for enlightenment, but we were defiled. Therefore, our cause was contaminated by delusion. Once we have a deluded cause, the deluded effect comes to fruition, which is cyclic existence in the Six Realms. Once we have an enlightened cause, we transcend the Six Realms and become sages.

These are the vessels of sentient beings. Our abilities and capacities are very limited so we can only have slight awakenings. Even if we say we are awakened, we have only attained a subtle realization. Therefore, our vessel is very limited. We have something that can hold water, but it is still a small cup. Other vessels for holding water, such as big water tanks and water towers, are different. They have the same function, but vary in size. So, these are called “vessels.”

Next, [it mentions] “a period of time that is kalpas long.” A kalpa is a long period of time. Time [works] differently in the human and heaven realms, and in the four heavens of the heavenly kings and. Tusita Heaven. So, within this vast space, the difference is in the names. However, our True Suchness is the same; there is no difference.

“The appearances of causes and conditions lead to differences in faith and understanding.” The differences between the state of the Buddha and sentient beings are these superficial appearances. Next, the greatest distance is in our minds. Basically, in learning the Buddha’s Way, our minds must return to a state that is equal to the Buddha’s. This is why we learn His teachings.

Therefore,

Humans have intrinsic wisdom, wondrous body, true appearance and a clear mind’s eye. How do they differ from Buddhas?

How are they different from Buddhas? The mind, the Buddha and sentient beings have no fundamental differences. Every one of us has intrinsic wisdom and a wondrous body. This true appearance is the same as the Buddha’s. Each of us intrinsically has the Dharma so we are not fundamentally different from Him.

After we understand the previous passage, the next one states,

“The Buddha radiated this beam of light, and I and those assembled here saw these realms and lands and the various special wonders. The spiritual might of Buddhas and their wisdom is most rare. By radiating a single beam of pure light, they can illumine limitless lands.”

In “the Buddha radiates this beam of light. I and those assembled here,” Maitreya Bodhisattva referred to himself as “I. Those assembled” are the ones who were at the Vulture Peak assembly at that time. So, Maitreya Bodhisattva called himself “I.” He was there with so many people and “saw these realms and lands and the various special wonders.” At that place, because of the Buddha’s light, he could also see [these things]. With these sights, they could return to their original state of mind. Everyone could understand it clearly. They were truly free of obstacles. It was originally like this. [These were] the “various special wonders.”

“The spiritual might of Buddhas and their wisdom is most rare.” All Buddhas have the same extraordinary wisdom.

“By radiating a single beam of pure light, they can illumine limitless lands.” Indeed, everyone inherently has this. So the Buddha’s light illuminated 18,000 lands, and those assembled could all see this. At this assembly, through this beam of light and the Buddha’s wisdom, the beauty of their state of mind was illumined. Our state of mind should be obvious and very clear. In fact, it is the same as the Buddha’s.

Seeing this, we all obtained what we never had. Buddha-son, Manjusri, may you resolve the assembly’s questions. The fourfold assembly, with joy, looks up to you, benevolent one, and to me. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice.

“Seeing this, we all obtained what we never had.” Here, “we” refers to Maitreya and those who were present at this assembly. What they all saw likely made them very joyful.

“Buddha-son, Manjusri, may you resolve the assembly’s doubts.” This is how Maitreya felt. “Manjusri Bodhisattva, you are also a son of the Buddha and a prince of the Dharma. Therefore, you should clearly know the Buddha’s intent and state. My feeling is as I mentioned earlier. Everyone should be very joyful, right? Manjusri Bodhisattva, you have a better understanding than me. Please offer your perspective so that everyone can believe more deeply and have no more doubts.”

“The fourfold assembly, with joy, looks up to you, benevolent one, and to me. See, many people are looking at you and me. I am asking you and so you must answer quickly. So many people have expectations of you. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice. Manjusri Bodhisattva, quickly tell us why the Buddha radiated this light.” In this state, the light between the Buddha’s eyebrows illumined 18,000 worlds to the east. Besides Vulture Peak, how far did it go?

Everyone, do you remember? “Do not seek the Buddha far away on. Vulture Peak; this Peak is in our own minds. We each have a pagoda on Vulture Peak. So, we can practice at the foot of that pagoda.” So, in these 18,000 worlds, wherever there are people, the Buddha’s wisdom is present. Because the mind, Buddha and sentient beings are not different, everyone has a stupa on Vulture Peak. Maitreya Bodhisattva said he saw these lands, not those other lands. So as the Buddha radiated a beam of light, their minds felt that it was either far or close. For those who can accept it, it seems very close. For those who cannot accept it, it seems very far, like they are in a different world from the Buddha. For those who can accept it, they not only [see] the Buddha’s world but also His state of mind instantly. This light, depending on whether we accept it, can seem far away or close, as if it is right in front of our eyes. Truly, we do not need to say it is far or close, as long as we can accept it. In learning the Buddha’s Way, we must be mindful so that we can have a wonderful state of mind.

So this light is “the Lotus Sutra without speech.” In fact, after the Buddha expounded the Sutra of Infinite Meanings, the light was radiated from between His eyebrows. This ray of light from His tuft of hair represents the Middle Way. It is the Lotus Sutra that does not need to be spoken. During this time, after listening to the Sutra of Infinite Meanings and then seeing the Buddha’s light, they should realize that the Buddha will now teach the wondrous great Dharma.

However, some listening to the teachings at the Dharma-assembly did not understand this. So, they all whispered to each other, “Why did the Buddha enter Samadhi right then? What are the karmic conditions for the light between the Buddha’s eyebrows?” In the past, we have mentioned that at the Dharma-assembly, many still could not understand. Because the Dharma-assembly did not understand, two noble beings had to facilitate. So Maitreya and Manjusri had to mindfully find a way to praise the Buddha’s radiated light.

Fellow Bodhisattvas, we truly need to mindfully realize the Buddha’s compassion and wisdom. Bodhisattvas came to assist the assembly, to teach and transform all sentient beings. The compassion and wisdom of the sages and the Great Enlightened One are very earnest. So as Buddhist practitioners, we cannot disappoint all Buddhas and Bodhisattvas who willingly came to teach and transform us. While Buddhas and Bodhisattvas have this intent, we ordinary people must also seek the Dharma and seek to comprehend the Buddha’s mind. So, we need to always be mindful.

Episode 96 – Remain Unwavering in Your Spiritual Aspirations

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>> Where there are sentient beings who can be transformed, there are Buddhas to transform them. Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded, there will be disciples. Then the disciples begin to practice. Practices that begin must ultimately end someday.

>> Where there are sentient beings that can be transformed, there are Buddhas to transform them. Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded, there will be disciples. Then the disciples begin to practice. Practices that begin must ultimately end someday.

>> “All heavenly beings and dragons and gods, humans and non-humans [came]” 

>> “With incense, flowers and instrumental music, constantly making offerings.”

>> “Manjusri, all these Buddha-sons. Manjusri, all these Buddha-sons made offerings to the sariras by adorning the stupas and temples. The natural state of the land is exceptionally wonderful and exquisite, like when the flowers open and unfold on the king of heavenly trees.”

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How do we determine whether the course of our life is correct? We start by learning the Buddha’s Teachings. ․We start by learning the Buddha’s Teachings. If we begin by learning His Dharma and never deviate from it to the end, we will never stray from this path. Then this becomes the course we have chosen for our lives. Since it is the right path, we cannot make even the slightest deviation. A slight deviation will lead us far off course. So, we are very thankful that we can encounter the Buddha-Dharma in our lives.

Where there are sentient beings who can be transformed, there are Buddhas to transform them. Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded, there will be disciples. Then the disciples begin to practice. Practices that begin must ultimately end someday.

Now that we have encountered the Buddha-Dharma, we are sentient beings who can be transformed. Since we are open to being taught, we can be transformed by the Buddha. We are “sentient beings who can be transformed.” Out of the many sentient beings, only humans can accept the Buddha’s teachings. It is difficult for the Buddha to expound the Dharma to other living creatures. So, since we have been born human, we should feel lucky. For us to encounter the Buddha-Dharma is not easy, not to mention being able to be transformed and accept the teachings.

Some encounter the Buddha-Dharma but do not necessarily accept the teachings. Some people may hear it but do not become joyful. Not only are they not joyful, they may even slander it. Though these people may be born human again, they will not have the karmic conditions to encounter the Buddha-Dharma. They are also ones who cannot be transformed. So, we are very fortunate to be born human and able to accept Buddhist teachings. Therefore, we are sentient beings who can be transformed.

“There are Buddhas to transform them.” Since there are sentient beings who can be transformed, there are those who can teach them. In this case, Buddhas are those who can transform and teach people. Since there are people who can be taught, there are those who can teach them. It is just like how there are students because there are teachers. When there are teachers, only then can there be students. By the same principle, when sentient beings can be transformed, it is because there is a Buddha to transform them.

When there is a Buddha, the Dharma will be expounded. The Buddha came to this world for one great cause, to guide all sentient beings to realize and understand His wisdom. He wanted us to understand that everyone has a Buddha-nature equal to His. He helps sentient beings realize and understand that they all intrinsically have Buddha-nature. This is the Buddha’s goal for coming to this world.

However, even after sentient beings know that they themselves have Buddha-nature, it is still not easy to truly experience, develop and exercise it. So, the Buddha continued to expound the Dharma diligently and absolutely did not give up on sentient beings. Therefore, He keeps coming to this world to transform sentient beings.

As Earth Treasury Bodhisattva said, “I will not attain Buddhahood till hell is empty.” He was emulating the Buddha’s vows. Therefore, Earth Treasury Bodhisattva made a special vow to deliver all sentient beings from hell and transform that realm of suffering into a pure land. This is Earth Treasury Bodhisattva’s great vow.

Certainly, the Buddha vowed to transform all sentient beings in the three realms. In particular, sentient beings in the Saha World suffer the most. But because [they are] in the Saha World, He is able to transform them. So as long as they uphold the Five Precepts, they will not lose their human forms. If they really practice the Ten Good Deeds, they can be born in heaven. Clearly, there are those born in heaven, and those with human form, but the ones who can experience and understand the Buddha-Dharma will transcend heaven and be liberated from the human realm.

In heaven, people indulge in all pleasures. However, when they deplete their blessings, they will also descend into the three lower realms. When heavenly blessings are depleted, they are not necessarily reborn in the human realm. So, to be born in heaven to indulge oneself is not the ultimate goal. The disadvantage of heaven is that there is no Buddha-Dharma to hear. Because the Buddha manifested in this world, we are very blessed to be born here and to have the opportunity to hear His Dharma. Since we accepted the Buddha-Dharma, we need to be very grateful. It enables us to make great vows, not to cultivate heavenly blessings, but to surpass the heaven realm and be liberated from the human realm, too.

Actually, with this human form we can walk the Bodhisattva-path. When Buddhas come to this world, Bodhisattvas definitely must come as well to assist the Buddha. Previously, I mentioned that when one Buddha appears in the world, thousands of sages also appear. Here, sages refer to Bodhisattvas. For example, Maitreya, Manjusri, Guanyin and Samantabhadra all showed up at this Dharma-assembly. Even Earth Treasury Bodhisattva was there. Therefore, when the Buddha comes to this world, many Bodhisattvas come to assist Him to teach and transform sentient beings. So, when there are sentient beings who can be transformed, certainly Buddhas and Bodhisattvas who can transform them will come to this world. Where there are Buddhas, the Dharma will be expounded, and because we take Dharma to heart, we engage in spiritual practice.

“Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded there are disciples.” So, at the Vulture Peak assembly, consider how many of the Buddha’s disciples gathered there solely to hear Him expound Dharma. Thus it is said, where there is a Buddha, the Dharma will be expounded. Then there are disciples to hear and accept the teachings. “Then the disciples begin to practice.” There is a moment when they begin to aspire to spiritual practice. When their karmic connections allow them to meet as teacher and disciple, that [moment] is called the beginning. From expounding the Dharma until the teachings are accepted, from being touched to aspiring to take action, all this has a beginning. “Practices that begin must ultimately end someday.” When this begins, we should try to maintain it from beginning to end.

In the past, I spoke about the intrinsic and the manifested Buddha. We all leave a trace in this world. For ordinary people this is called. Fragmentary Samsara. I often say that we bring nothing with us when we die except karma. The karmic connections between us and our parents were already formed. With the karmic connections from previous lives, we come to a particular family, to a particular set of parents. Then we share the collective karma of this family. However, starting from that moment, whether our lifetime is long or short, eventually it will end.

So in life, all phenomena are always of one nature. However, “one nature” refers to both life and death, and to karmic connections in life and so on. Although [things in] the world are very complicated, they all have a beginning and an end. Therefore, actions that begin must ultimately end. It is the same for all things. So, all phenomena are of one nature. They all begin and end. Although [we] are the same, we cannot make even the slightest deviation. A slight deviation will lead us far off course.

This also applies to spiritual practice. Once we accept the Buddha-Dharma, we must be accurate on our course. Though every day, I say something similar, this is the true principle contained in what I say. A slight deviation will lead us far off course. So we must persevere from beginning to end. Every day, we wake up and hear the drum and bell, then go to the Great Hall. We are very orderly and we all stand at our assigned spots. At the sound of the bell and wooden [board], we move accordingly without any deviation.

However, after we hear the teachings, the day begins. Once the day begins, we need to deal with the people, matters and objects of this specific day. Will the people, matters and objects of this day cause us to give rise to afflictions? What circumstances will we encounter? We do not know. So, for this entire day we must not allow our thoughts to arise and stir. This is called “upholding vows.” Thus our minds will not deviate from the beginning to the end. There is a moment when things begin and one when they end.

So, we should always remain unwavering and return to our Buddha-nature. Therefore, we focus on the beginning of every day and every matter. We must be very mindful.

Where there are sentient beings that can be transformed, there are Buddhas to transform them. Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded, there will be disciples. Then the disciples begin to practice. Practices that begin must ultimately end someday.

So, the Buddha started to give teachings in this world. Maitreya Bodhisattva truly understood this so he spoke the aforementioned verses. The process of the Bodhisattva-practice is giving, upholding precepts, having patience, diligence, Samadhi and wisdom. As we are practicing these, we need to make offerings to the Buddha.

When the Buddha expounds the Dharma, many come to listen. They come not only from the human realm, but from the heaven realm too.

“All heavenly beings and dragons and gods, humans and non-humans [came]” 

“With incense, flowers and instrumental music, constantly making offerings.”

They made offerings at all times, which showed their happiness and attainment of Dharma-joy. After all the heavenly beings, Dharma-joy humans and non-humans hear the teachings, if they can thoroughly comprehend the teachings, they will be very joyful, just like making offerings of incense, flowers and instrumental music with a joyful mind.

Next,

“Manjusri, all these Buddha-sons. Manjusri, all these Buddha-sons made offerings to the sariras by adorning the stupas and temples. The natural state of the land is exceptionally wonderful and exquisite, like when the flowers open and unfold on the king of heavenly trees.”

This says that whether one was a heavenly being or human, when the Buddha was still in this world, one made offerings with these tangible things. When the Buddha was alive, He could receive tangible offerings. After He is no longer here, since He entered Parinirvana, offerings are made to sariras. Past Buddhas had sariras too.

For example, after the Buddha entered Parinirvana, King Ashoka built 84,000 stupas as an offering. Consider modern-day Thailand, Myanmar or. Sri Lanka. In its earliest days, the Buddha-Dharma was brought to these countries. In order to make offerings, they built stupas and temples. Adorning temples, similar to reverently sculpting Buddha statues, represents the reverence and respect in humans’ offerings to Buddhas. Making offerings to sariras and adorning stupas and temples dignifies those places of practice.

So in the natural state of this land, temples and stupas are seen everywhere. They demonstrate that people here believe in the Buddha-Dharma and are very reverent. “The natural state of the land” means they naturally express respect to the Buddha-Dharma. “Exceptionally wonderful and exquisite” refers to how, when people see them, they feel happy.

“Like when the flowers open and unfold on the king of heavenly trees.” The king of heavenly trees is described this way in the sutras: In the 33 Heavens, there is a tree called the parijata tree. Its roots are as deep as 50 yojanas. Besides being deeply rooted, the trunk is also 50 yojanas tall. Its branches and leaves also spread out to 50 yojanas. The fragrance of its flowers travels as far as 50 yojanas. Moreover, this tree is bright and can radiate light for 500 yojanas.

It is the Sovereign Sakra’s favorite tree. Furthermore, many heavenly beings frequently play music and dance under this tree. As flowers rain from the sky, humans and gods make offerings and play music. This shows that in this world, whether one is a human or a spirit, one will be very happy. So I often tell everyone that we need to be very reverent and project our voices and thoughts out toward heaven. This is the reverence we should always feel. When we are always joyful, naturally heavenly beings are also happy. This shows the flourishing of the Right Dharma. When the Right Dharma flourishes, the number of good people will naturally increase. People’s minds can be purified, and they will be transformed and enter the Buddha-Dharma. Then naturally this world can be peaceful.

However, the beginning and end are very important. At the start of each day, how do we take care of our minds? When the day eventually ends, how do we deal with matters? There is a beginning and an end to all people, matters and objects. Whether or not our minds can be as the Buddha taught and whether or not our spiritual aspiration can remain unwavering are very important. So, everyone, please always be mindful.

Episode 95 – Returning to Our Intrinsic Nature

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>> Completely eliminate ignorance, then. Samadhi and wisdom will clearly manifest. With absolute and wondrous Truths, uphold a state of no Leaks. With the pure wisdom of prajna, we return to our intrinsic nature.

>> The manifested Buddha in the world had an appearance that arose and ceased. The intrinsic Buddha abides forever. The Buddha in our minds, like a dignified stupa or temple is adorned with great virtues.

>> “There are also Bodhisattvas who expound teachings on extinction, giving various kinds of teachings to countless sentient beings. I also see Bodhisattvas who contemplate the nature of all phenomena as lacking the mark of duality, as being empty as the void.”

>> “I also see Buddha-children, whose minds are free of attachments, use this wondrous wisdom to seek the unsurpassed way.”

>> “Manjusri, again there are Bodhisattvas who, after the Buddha crossed into extinction, made offerings to His sariras. I also see Buddha-children who built stupas and temples, as countless as the sands of the Ganges to adorn these lands”

>> “jeweled stupas, tall and fine, 5000 Yojanas in height, that extend exactly 2000 Yojanas in width. Each stupa and temple is adorned with a thousand banners, curtains laced with gems like dewdrops, and jeweled bells that chime harmoniously.”

>> “All heavenly beings, dragons and gods, humans and non-humans [came] with incense, flowers and instrumental music, constantly make offerings.”

>> “Manjusri, all these Buddha-children made offerings to the sariras by adorning the stupas and temples. The natural state of the land is exceptionally wonderful and exquisite, like when the flowers open and unfold on the king of heavenly trees.”

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Everyone has an intrinsic Buddha-nature, [meaning] we were originally pure. When our nature is unobstructed and undefiled, Samadhi and wisdom will clearly manifest. Everyone, if our intrinsic nature can remain pure, if we can eliminate ignorance and defilements, won’t Samadhi and wisdom manifest?

Completely eliminate ignorance, then. Samadhi and wisdom will clearly manifest. With absolute and wondrous Truths, uphold a state of no Leaks. With the pure wisdom of prajna, we return to our intrinsic nature.

Earlier, I had already spoken of the Bodhisattva’s Six Perfections. These six methods can transport us from the state of ordinary beings to the state of noble beings. So, we must use these six methods to transform ourselves and others. Only giving, upholding precepts, and having patience and diligence can restore our Samadhi and wisdom. Don’t we learn the Buddha’s teachings and seek the Dharma with the hope of attaining Samadhi and wisdom? So, to return to our intrinsic nature, we need to reach [a state] of Samadhi so wisdom can manifest.

This pure wisdom is everyone’s intrinsic Buddha-nature. If we can all manifest our intrinsic nature, [we realize] “absolute and wondrous Truths.” We can then discover and comprehend the true principles of all matters in the universe.

I often say that the Buddha is the Great Enlightened One of the universe. Thus, He can thoroughly comprehend the true principles of all matters. So, He is called the Great Enlightened One.

The universe has very many, tens of thousands of things and principles. This is truly wondrous! We ordinary beings come in contact with people, matters and objects every day. Yet, we have not realized that amidst these many people, matters and objects that keep us in a state of afflictions, there are also many wondrous true principles. Ordinary people [suffer from] ignorance and afflictions but do not realize that ignorance and afflictions contain many wondrous principles.

Isn’t there a saying, “Afflictions are Bodhi”? On the surface, they seem to be afflictions, but if we thoroughly analyze them, they are replete with wondrous true principles.

I remember sharing this story about a young disciple with everyone. Every single day, he asked his teacher the same question. “Master, what exactly are the true principles of the human realm?” The master explained to him every day, “True principles are found within non-attachment.” But this young disciple repeated this every day, every week. Every day he asked his master this question.

One day, in resignation, the master replied, “Today you can leave these mountains and take this rock to the market and put it on display. If someone asks you how much this rock is worth, tell them ten dollars. But, if someone wants to buy it from you, you are not to sell it. You must bring it back.” This young disciple then carried the rock from the mountain all the way down to the market. He displayed it in a very crowded area.

Someone thought this novice monk was very cute, so he crouched down in front of that rock and asked, “Young master, this rock you are watching over, is it for sale?” He said, “Yes, it is. I am waiting for someone to buy this from me.” This person then asked, “How much does it cost?” He said, “I don’t know.” Looking at this young monk, the person felt deeply for him and thought, “I’ll buy it right away so you can go home. I’ll buy it for ten dollars.” [The novice monk] said, “I see, ten dollars.” Then he carried the rock home.

His master then said, “Tomorrow, you will take this rock to the same place and display it again. No matter how much someone wants to pay for it, you are to still bring it back.” Thus, he left for the market at daybreak. One person made an offer of 1000 dollars to buy it. “Why did he offer so much?” [thought] the novice monk. “First 10, now 1000? Why is there such a big difference?” He carried the rock home again.

He did the same thing the following day. He was in the same place, and again someone made him an offer. Now, he was offered more than 10,000 dollars. This novice monk felt, “For this much money, I should really sell it, but master wants me to bring it back home.” So, he carried this rock home again. The master then asked him, “This rock of yours, how much is it really worth?” The young monk said, “Somewhere between 10 and 10,000 dollars. Indeed, I do not know how much this rock is really worth.”

The master then said to him, “Nothing in the universe has an exact value. The most accurate measure depends on the person’s loving heart, the extent of his love.”

“The first person saw you and wanted you to quickly return to your spiritual practice. To do so, he was willing to buy a rock, which is worth nothing, for 10 dollars.”

“The next person felt that since you did not sell the rock for 10 but carried it home, then the rock must be worth more than that. [He believed that] monastics do not lie, so he decided to offer a higher price when he saw you the next day. So, this also expresses a kind of love. This love is a craving for something valuable. He thought that this rock must be worth a lot of money. This is the illusory (attachment) of sentient beings.”

“Then the same rock received an even higher offer. This person saw that you are a monk. He did not know whether this rock was valuable. But, he saw you going back and forth between the mountain and the market with it. For a monastic practitioner to go back and forth and for 1000 to be insufficient, he concluded the monastery must be in difficulty. So, in order to protect the Buddha-Dharma, he offered a very high price for the rock. This thought of protecting the Dharma was free of attachments. He only had one intention; he hoped to protect the Buddha-Dharma. His valuation was free of attachments.”

The novice monk [finally] understood. In the end, the worldly value of an object depends on the mind. Indeed, it depends on the mind. Actually, the value of all worldly things is the same. On Da Ai TV there is a program, Calling Professor Marvelous, which helps children learn principles. To teach them science and the value of all things in the world, we created this program.

One day, this program was talking about paper. Where does paper really come from? Originally, paper comes from plants. Trees, grass, even bamboo husks can be used to make paper. Rocks can also be made into paper. Even a hard object such as a rock can be ground into powder and mixed with other things to become soft paper. Also, people can use it repeatedly. See, the same rock can have practical uses and the value of a practical object.

So, can’t we say that all things in the world contain these wondrous principles? So, to have “absolute and wondrous Truths and uphold a state of no Leaks” depends on each of us and our wisdom. If we can return to the state where things are understandable and clear and Samadhi and wisdom can manifest, then very naturally we will comprehend the true principles of all things.

The Buddha, with His flawless wisdom, contemplates formation, existence, decay and disappearance in the world. These four words already contain the true principles of the universe. Already, we can comprehend formation. The way the earth forms and abides contain wondrous truths about material objects. But after humans discovered these objects, people became excessively greedy. So, they cause decay. In the end, after decay and destruction, comes the moment of disappearance.

But the Enlightened One is not like them. He does not destroy. Instead, He already understands and realizes that all things in the world have inexhaustible potential. Everything has a greater use and contains true principles. This is His wisdom, which is truly free of greed and afflictions, so it is pure.

Thus, “with the pure wisdom of prajna, we return to our intrinsic nature.” What we should seek is the Buddha’s wisdom, the elimination of ignorance. Then, in ourselves, we will discover this pure wisdom of prajna. This is the wisdom of a state of no Leaks. With the pure wisdom of prajna, we can return to our intrinsic nature.

So, I keep saying to everyone, “The manifested Buddha in the world had an appearance that arose and ceased.” The Buddha appeared in this world, and also experienced birth and in His old age, He entered Parinirvana. This Buddha manifested the appearance of birth, aging, illness and death, an appearance that arose and ceased when He came into the human realm. However, the intrinsic Buddha abides forever in this world.

The Buddha is always in our minds, like a magnificent temple or stupa. Earlier, we talked about giving, upholding precepts, having patience and diligence, etc. These are all tangible. When we engage in spiritual practice, we need to do so through tangible methods. [Some may wonder], since our intrinsic nature [makes us] all Buddhas, why do we need the appearance of monastics? This helps us focus on our search for Truth, and allows us to renounce our worldly affinities. Then, we will no longer be bound or entangled by affinities that are otherwise impossible to sever. So, manifesting the appearance of a monastic allows our minds to become even more pure.

The manifested Buddha in the world had an appearance that arose and ceased. The intrinsic Buddha abides forever. The Buddha in our minds, like a dignified stupa or temple is adorned with great virtues.

After understanding this, next,

“There are also Bodhisattvas who expound teachings on extinction, giving various kinds of teachings to countless sentient beings. I also see Bodhisattvas who contemplate the nature of all phenomena as lacking the mark of duality, as being empty as the void.”

Everyone, by understanding what I just said, we know that the teaching on extinction is really about how all things are tranquil. They have just been disturbed by people. Why are there afflictions between people? Afflictions hold wondrous principles within, so Bodhisattvas and Buddhas continuously come to this world to expound all kinds of Dharma for sentient beings. Some teach skillful means. Some point directly at our true nature, using all kinds of teachings to help everyone understand that all Dharma-nature is like an empty void.

“I also see Buddha-children, whose minds are free of attachments, use this wondrous wisdom to seek the unsurpassed way.”

Those with sharper capabilities are more receptive. With minds free of attachments, they seek wondrous wisdom, which is used to seek the unsurpassed way. True Buddhist practitioners have always sought subtle and wondrous wisdom. If we can comprehend this wondrous wisdom, then we will attain the unsurpassed way. Maitreya Bodhisattva told Manjusri Bodhisattva what he understood of the appearance of the Buddha after He expounded the Dharma.

Then, Maitreya told Manjusri Bodhisattva,

“Manjusri, again there are Bodhisattvas who, after the Buddha crossed into extinction, made offerings to His sariras. I also see Buddha-children who built stupas and temples, as countless as the sands of the Ganges to adorn these lands”

and so on.

This was the process of spiritual practice. We have already discussed this in the previous passage. We have to understand that spiritual practice, aside from giving, making offerings to sariras, etc., also include building etc., also includes building.

“jeweled stupas, tall and fine, 5000 Yojanas in height, that extend exactly 2000 Yojanas in width. Each stupa and temple is adorned with a thousand banners, curtains laced with gems like dewdrops, and jeweled bells that chime harmoniously.”

This is an offering to monasteries. Adorning things is a means to show, with tangible, physical objects, that the Buddha-Dharma resides in this place. The monastery and stupas represent the Buddha’s supreme virtues. Everything there is meant to teach sentient beings by inspiring reverence through appearances.

Next,

“All heavenly beings, dragons and gods, humans and non-humans [came] with incense, flowers and instrumental music, constantly make offerings.”

This shows that not only humans, but heavenly beings, dragons, ghosts and gods, etc., come to this world to make offerings to the Buddha.

“Manjusri, all these Buddha-children made offerings to the sariras by adorning the stupas and temples. The natural state of the land is exceptionally wonderful and exquisite, like when the flowers open and unfold on the king of heavenly trees.”

This tells everyone that this place is very beautiful and magnificent. This was constructed by people to manifest the wonder of the Buddha-Dharma. To summarize, Buddhist practitioners tangibly present a dignified appearance. The same applies to the intangible spiritual training ground in our minds. We must dignify our mind’s training ground. So, everyone, we must always be mindful.