Category: TLS Chapter 10

Episode 1244 – Resonating with the Dharma to See the Buddha

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>> “After the Buddha enters Parinirvana, wherever [people] listen to uphold and teach the Dharma and wherever the Dharma abides the entire body of the Buddha is present. It will be as if the Buddha manifests to teach the Dharma to enable us to reach attainment. This is in response to those who promote the Dharma without ever growing indolent”

>> The dignity of the power of Samadhi and wisdom enables us to patiently endure, influence beings, guard against wrongs, put an end to all evils and manifest the dignity of merits and virtues. This is known as “the clothing”. Those wearing this clothing patiently endure all day, yet do not see anything that needs to be endured.

>> “Medicine King, from another land, I will dispatch those I transformed to gather an assembly of Dharma listeners for them. I will also dispatch transformed bhiksus and bhiksunis, upasakas and upasikas, to listen to them teach the Dharma”   

>> “These people who have been transformed listen to, believe in and accept the Dharma, follow it and do not go against it. If those who teach the Dharma are in empty places, at that time I will widely dispatch heavenly beings, dragons, yaksas, gandharvas and asuras to listen to them teach the Dharma”

>> “Although I will be in a different land, I will constantly allow those who teach the Dharma to see my body. Should they forget any line of this sutra, I will teach them again so their understanding will be complete” 

>> Although I will be in a different land: The Buddha will manifest according to conditions in another land. A different land: This means that in this land, his affinities to transform have come to an end.  He will then appear in another land to deliver and transform sentient beings. It can also be explained as: When the Buddha crosses into Parinirvana, He will no longer be in this land where unenlightened and noble beings abide together, but rather in the Buddha’s magnificent true reward-land or the pure land of calm illumination. So it says “a different land”

>> I will constantly allow those who teach the Dharma to see my body: Those who teach the Dharma understand completely within their hearts the Dharma’s meaning.  This is seeing the Tathagata’s pure Dharmakaya, which abides in calm illumination.  His perfect reward-body abides in the true reward-land.  His trillions of [transformation-]bodies manifest in the land of coexistence.  Whether it is day or night, He is constantly before their eyes.

>> “The Buddha appears to teach the Dharma and help all sentient beings reach attainment. This is in response to our maintaining diligence without ever growing indolent”

>> “Should they forget any line of this sutra [means], If they continue to accept, uphold, read, recite, explain and teach yet forget some part of this wondrous sutra…”

>> I will teach them again, so their understanding will be complete: At that time, they will suddenly awaken, able to see the Buddha’s principles without forgetting anything.  This is why it says that the Tathagata will teach them again so their understanding of each line will be complete.

>> This means that those who follow these directives and constantly teach this sutra will certainly be safeguarded by the Buddha.  From this, we know that those who form aspirations to teach and practice this sutra as well as those who listen to, accept and have pure faith in it will all be protected by the Buddha, the World-Honored One.

>> Those who see the Buddha’s body are destined to attain Buddhahood. Those who listen to the Buddha teach are replete with the benefits of retaining, upholding and promoting this sutra; they bring excellence to the path.

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“After the Buddha enters Parinirvana, wherever [people] listen to uphold and teach the Dharma and wherever the Dharma abides the entire body of the Buddha is present. It will be as if the Buddha manifests to teach the Dharma to enable us to reach attainment. This is in response to those who promote the Dharma without ever growing indolent”

“After the Buddha enters Parinirvana, wherever [people] listen to, uphold and teach the Dharma…”
Everyone should still remember what we previously discussed, that wherever this sutra is upheld, wherever it abides, the entire body of the Buddha will be there, in that place where the Dharma is taught We must understand this clearly. Yesterday, we also talked about how, if someone is able to teach the Dharma somewhere, the Buddha will dispatch people to listen. In addition to the fourfold assembly, the two groups each of laypeople and monastics,
the Dharma-protectors will also [be there]. They have all been transformed by the Buddha, so the eight classes of Dharma-protectors will be there in the empty air, listening to the Dharma.

The Buddha, beginning in the Chapter on Skillful Means, continuously emphasized this sutra. The skillful teachings of the past all served as the foundation of this sutra
to guide everyone to accept it. They first had to completely understand the people, matters and things in this world in order for Him to be able to lead them into these perfect principles. So, He had to tell everyone to be very vigilant and very reverent. According to this sutra, it is as if the Buddha is eternally abiding in this world. The Buddha came to this world solely to spread and teach the Dharma, to spread and teach [the Dharma of] how everyone has Buddha-nature, how everyone can attain Buddhahood and how everyone should transform sentient beings. This is the path to Buddhahood. This is the Buddha’s one great cause, the Dharma He kept in His heart that He ultimately wanted to teach.

So, in the Buddha’s later years, he was constantly worried about how to pass down this sutra in order to [call on] everyone to sustain the Bodhisattva-path in this world forever so that we can all continue to walk this path. In the Chapter on Dharma Teachers, the ability to uphold, read, recite, transcribe, explain and teach this sutra was something He encouraged us all to value highly. So, once the Buddha entered Parinirvana. He needed a way for the Dharma to be upheld and passed down. This is why He [focused] completely on how the Dharma was to be transmitted after He had entered Parinirvana . “Wherever [people] listen to and uphold” [means] there are people who listen to the sutra and willingly accept, uphold, read and recite it and then explain and transcribe it. Wherever this sutra is, that is, “wherever [people] listen to, uphold, and teach the Dharma” is a place where there are be people who
honor this sutra. They are willing to listen and take joy in it and to do so over a long time. Thus, they are willing to accept and uphold it. Accepting and upholding it, they feel enriched and are willing to widely spread and teach it. Wherever the Dharma is present, the Buddha is there, just as if He was still in the world.

“Wherever the Dharma abides,” wherever the Dharma is, “the entire body of the Buddha is present.” As long as the Lotus Sutra’s spirit and concepts abide in their entirety in a place, it is just as if the Buddha was in this world. This is because the Buddha’s Dharmakaya, the Buddha’s entire body, is present. The previous sutra passage expresses this. “Wherever the Dharma abides, the entire body of the Buddha is present.” So long as this sutra exists in a place, the entire body of the Buddha is present there.

“It will be as if the Buddha manifests to teach the Dharma to enable us to reach attainment.” So, wherever the Lotus Sutra is, it is as if the Buddha was there teaching the Dharma. Indeed! Humans are always subject to the law of nature, and our lifespans are limited. However, the Dharma is endless and inexhaustible. Since Beginningless Time, the Dharma has been everlasting and ever-abiding.

Dust-inked kalpas ago, in Great Unhindered Wisdom Superior Buddha’s era, an incalculably long time ago, at that time, the 16 princes listened to the Lotus Sutra and then repeatedly explained it [to others]. The affinities they formed in this way are everlasting and uninterrupted. It is today 2500 or 2600 years since Sakyamuni Buddha appeared in this world. Like [us], he was subject to the course of nature of the life of people in this world and experienced birth, aging, illness and death. The Buddha was born into this world just like us, and His life took exactly the same form as ours. It was just that His thoughts were transcendent; they transcended the thinking of all ordinary people.

Our thoughts as ordinary people follow the ways of life in the world; this is how we live out our days. We all struggle for fame and fortune with the same insatiable greed. Generation after generation, unenlightened beings remain in this cycle, creating severe karma, ignorance and afflictions. However, Prince Siddhartha at the time had very different thoughts and perspective. Living in a palace as royalty, all he saw was wealth and extravagance. All he saw and heard was wondrous beauty and music. It was like this in the palace, yet he did not think it was special at all. He thought, “Is this all there is to life?”

[He] saw how, in life, youth gives way to old age. He also came to understand that with old age comes illness and death. So with life being like this, what is most precious, most worth treasuring? This is what he wanted to seek out, that which is most precious in life. Without it, human life is filled with suffering. The palace was full of comforts and pleasures, but what about beyond the palace? Everywhere, there were poor, suffering people performing manual labor and living impoverished lives. He saw both outside and inside the city a vast disparity between rich and poor; the gap was too large! This made him think, “What could possibly have happened?”

“From one person to the next, why was there such a big difference?” Regardless of how great the difference was, no one escaped birth, aging, illness and death, parting from loved ones or meeting those they hate. People were not able to open their minds to comprehend the wondrously profound principles. Because of this, he abandoned His high position and great wealth and renounced the lay life.

After becoming a monastic, his life was full of hardships. He lived following the course of nature, experiencing the changes of the seasons. When it was cold, it was freezing, and when it was hot, it was scorching. When the weather was irregular, it would cause disasters on the land. After leaving the palace to dwell in nature, he had to practice patience. Moreover, every day he was very hungry
and cold, without any clothes to wear. He had no way to protect himself from the cold. This too was something he had to patiently endure.

Whether his external environment or his bodily sensations, whether conditioned or unconditioned phenomena, he had to endure them, learning both arising patience and non-arising patience. He spent a long period of time like this, but persevered in His spiritual aspirations to find the most precious principles of human life. How could he attain a state of non-arising and non-ceasing and break through the afflictions and suffering of samsara in this world? So, he set out to seek these answers. He had to spend a very long time doing this, but he did so with patient endurance, all the way until He attained enlightenment. At that moment, he became one with all things in the universe. All principles were encompassed within his nature of True Suchness.

This nature of True Suchness neither arises nor ceases; it is everlasting, from dust-inked kalpas ago all the way into the future, an incalculable, endless time. So, is Sakyamuni Buddha still here? He is; His Dharmakaya abides forever. The Buddha’s entire body is the Dharmakaya. “All Buddhas manifest Their entire body.” This is due to the reverence of everyone’s mind. When everyone is filled with reverence, naturally all Buddhas manifest their entire body. This is how [the principles of] the universe come together as a single entity, the intrinsic nature of True Suchness. The Buddha does not arise or cease; this enlightened nature neither arises nor ceases.

And so “It will be as if the Buddha manifests to teach the Dharma to enable us to reach attainment.” This is because the Buddha’s entire body is there. His teachings, these true principles, remain forever. This enlightened nature was not only present in Sakyamuni Buddha more than 2000 years ago. Sakyamuni Buddha merely awakened to this Dharma and passed it down for us to learn. The Buddha’s most important [teaching] was that everyone possesses innate enlightenment. This true principles of our innate enlightenment are likewise one with heaven and earth. If we can comprehend the Buddha’s entire body, then [we can understand] the true principles. His entire body is present; the Buddha’s entire body, the Dharmakaya, is here. To spread this Dharma in the world, we must put our hearts into comprehending it. When we put our efforts into understanding these principles that live within the innate enlightenment of our nature of True Suchness, it is as if the Buddha manifested; the true principles are brought back to life. Although the true principles are intangible, they are already one with our innate enlightenment and have entered into our nature of True Suchness. He manifests His entire body to again teach the Dharma of our nature of True Suchness.

When we realize the true principles, they resonate with our innate enlightenment. This is what it means to resonate with the Buddha’s mind, to take the Buddha’s mind as our own. Our mind and the Buddha’s will merge in great awakening and become one with the universe. So if we are constantly able to genuinely comprehend this Dharma, the Dharmakaya will remain forever. This awakening [must be passed on]. If we coming before have attained understanding, we must quickly pass this Dharma on to those coming after, to enable them to understand too. The Buddha guided us to walk this path, so we must also lead those behind us and walk together with them along the same path. [This was the path] the Buddha walked and the one that past sages and Bodhisattvas walked. Right now, although we are still ordinary beings, we are likewise seeking the Dharma, and we must likewise walk this path.

When we are thirsty, we must look for water. We still carry afflictions as we work; this is like digging for water on a high plateau. But although we still carry these afflictions, as long as we work hard [to eliminate] them, our afflictions will become fewer and fewer. As we constantly make an earnest effort to become stronger and more diligent, as we continue to work hard like this, we will naturally reach moist earth. As we then continue to put in effort, naturally we will see mud, and later, we will see water. In the same way, we must work hard.

As ordinary beings, we still have afflictions and ignorance. We are still lacking the water of these principles. Everyone should remember what we said earlier. The principles and the Dharma are like water that can wash away the defilements from our minds. It can cleanse the defilements from our minds, and can nourish the fields of our minds; it is this water that can grow our wisdom-lives. That we can reach water is due to our hard work. On this one piece of dry earth, we are constantly putting in effort. Ordinary beings are full of afflictions. Therefore we must be determined to listen to the Dharma and uphold the sutras. We must take the Dharma we hear
and apply it to our daily living. We come to understand the principles by observing and listening as we go among people. “Without experience, we cannot grow in wisdom.” We trust that by observing and listening, [we can realize] the principles of the world. If we can understand this, [we are approaching] our innate enlightened nature and the Dharma of True Suchness. We are already drawing near to it, and gradually, we will be able to attain it. This is because the Dharma has manifested; it has been brought to life. Thus, the Buddha’s Dharmakaya lives again in this world.

That refers to this sutra, this perfect teaching. This sutra encompasses all phenomena in the world. So, we have already discovered that this sutra has the worldly Dharma to treat this world, the methods for curing the world. We have already realized this, so we are “enabled to reach attainment.” He hoped we could all reach attainment. This is like when the Buddha was in the world, when he taught the Dharma. This sutra will never lose its potency; the Buddha-Dharma will abide in the world forever.

So, “This is in response to those who promote the Dharma without ever growing indolent.” We must spread the Dharma to benefit sentient beings. Spreading the Dharma is benefiting sentient beings. To spread the Dharma and benefit sentient beings we must never become indolent. When we are not indolent, in response, the entire body of all Buddhas will manifest before us. When we are always sincere, when we have earnest sincerity, then naturally the entire body of all Buddhas will manifest. This earnestness refers to diligently advancing without indolence. We reverently seek the Dharma without being lax. So, this is “in response to being without indolence.” It helps us constantly sustain this Dharma so it can remain in this world forever. Thus, we may attain “the dignity of the power of Samadhi and wisdom.”

The dignity of the power of Samadhi and wisdom enables us to patiently endure, influence beings, guard against wrongs, put an end to all evils and manifest the dignity of merits and virtues. This is known as “the clothing”. Those wearing this clothing patiently endure all day, yet do not see anything that needs to be endured.

In order to spread the teachings of this sutra, we certainly need Samadhi and wisdom; we must have firm resolve. Within these teachings, we are able to perfect our wisdom. With this power, we take the dignity of the Buddha-Dharma as our spiritual training ground. We take great compassion as our room and gentleness and patience as our clothing. So, once we have the power of Samadhi and wisdom to dignify our place of spiritual practice, we can “patiently endure and influence beings”. We must moreover put on the clothing of patience. The clothing of patience is able to cover many beings, people, animals, all living beings. The principles of everything on earth, whether tangible of intangible, are covered by the clothing of gentleness and patience. Because this clothing can guard against wrongdoing and put an end to evil,
it is tantamount to the precepts, Samadhi and wisdom. The precepts, Samadhi and wisdom, are all contained within the clothing of patience. If we can enter the Tathagata’s room and wear the clothing of patience, naturally we will “manifest the dignity of merits and virtues.” “This is known as ‘the clothing,'” we must wear the clothing of patience. We must be very mindful and constantly [apply] the Dharma in our lives.

So, “Those wearing this clothing patiently endure all day yet do not see anything that needs to be endured.” If we are able to apply compassion when dealing with others, we can guide everyone to enter the Tathagata’s room. If we ourselves wear the clothing of patience, we can accommodate all things in this world. If we do this, if we wear this clothing all day, we will patiently endure all day long, yet we will “not see anything that needs to be endured.” When we have great respect for the Dharma and practice it in our daily living, everyone will have respect for us. Then there will be no impurities that can defile us, none! And there will be no afflictions that can degrade us, none at all! This kind of effortless patience is known as “great patience,” this is the clothing of patience.

Because of this, we need to take “the emptiness of all phenomena as the seat.” We teach the Dharma all day, yet do not see any Dharma to be taught. We transform sentient beings all day, yet do not see anyone to transform. Because sentient beings all have the intrinsic nature of True Suchness, everyone is a Buddha, so what sentient beings are there to transform? This is the same principle. So, we must maintain our resolve in learning the Buddha-Dharma and truly put effort into firmly upholding our faith.

Let us look at the previous sutra passage

“Medicine King, from another land, I will dispatch those I transformed to gather an assembly of Dharma listeners for them. I will also dispatch transformed bhiksus and bhiksunis, upasakas and upasikas, to listen to them teach the Dharma”    

We must very mindfully [consider] this, more than 2000 years ago, the Buddha taught [this sutra]. What the Buddha taught, the realm of the Buddha, is non-arising and non-ceasing. From the Buddha’s perspective, although over 2000 years have passed on Earth, in the realm of the Buddha he is still teaching the Dharma. The disciples of His fourfold assembly abide there forever, as do the eight classes of Dharma-protectors whom he has transformed,

In the human world, our lifespan is short though it has been such a long time, we must respond to the phenomena in our world. We must spread the Buddha-Dharma in today’s world and accord with the [present] time in the world to continue to transmit this Dharma. This is why the Buddha continues to transform and dispatch people. Likewise, the Vulture Peak [assembly] has not dispersed. The Vulture Peak assembly has not yet dispersed. [The assembly] is still listening to the Dharma; the Dharma-protectors remain present. This is what it means the entire body of the Buddha is everlasting. So, he dispatches people he has transformed to listen to the Dharma. Bhiksus, bhiksunis, upasakas and upasikas all come to hear the Dharma.

“These people who have been transformed listen to, believe in and accept the Dharma, follow it and do not go against it. If those who teach the Dharma are in empty places, at that time I will widely dispatch heavenly beings, dragons, yaksas, gandharvas and asuras to listen to them teach the Dharma”  

Even if it is in empty places, in expansive, empty spaces, people teaching the Dharma need to have a spiritual state that always abides in the empty nature of all phenomena. They must wear the clothing of patience, enter the Tathagata’s room and sit upon the Tathagata’s seat. Our mindset in our daily living must always remain in the Dharma; we must apply the Dharma in our lives. Then the eight classes of Dharma-protectors will listen to the Dharma of our heart. This is how the Dharmakaya abides in this sutra; the Buddha’s entire body abides [there]. This describes the mind of a Buddhist practitioner, a mind equal to the Buddha’s. With this, the Dharma-protectors will be there. When it comes to listening to the Buddha-Dharma, it is not only a matter of listening to sutra lectures like you are now; it is about always applying the Dharma in our daily living. The Dharma is everywhere, no place is without the Dharma. Every place is a spiritual training ground.

The next sutra passage says,

“Although I will be in a different land, I will constantly allow those who teach the Dharma to see my body. Should they forget any line of this sutra, I will teach them again so their understanding will be complete”

That the Buddha will be “in another land” means the Buddha will manifest His transformation-body in a different land.

Although I will be in a different land: The Buddha will manifest according to conditions in another land. A different land: This means that in this land, his affinities to transform have come to an end.  He will then appear in another land to deliver and transform sentient beings. It can also be explained as: When the Buddha crosses into Parinirvana, He will no longer be in this land where unenlightened and noble beings abide together, but rather in the Buddha’s magnificent true reward-land or the pure land of calm illumination. So it says “a different land”

“A different land” means that “in this land,” his affinities to transform have come to an end, they have already ended. He came to the world to teach the Dharma, and his lifespan, which accorded with this world, was already about to end. So, “He will then appear in another land to deliver and transform sentient beings.” He leaves this life for the next, letting go of this place to go to another place. Thus, it says he will be in another land. This is in terms of the Buddha’s [manifestation]. In the Saha world, the Buddha is the kind father of the four kinds of beings and the guiding teacher of the Three Realms. When he leaves this place, he must go to another place to teach and transform sentient beings. This is speaking in terms of matters. If we say that the Buddha crossed into Parinirvana. He “will no longer be in this land, where unenlightened and noble beings abide together.” Since He has entered Parinirvana, he no longer abides where “unenlightened and noble beings abide together.”

What does this mean? We should all remember that [we live where]
the beings of the Five Destinies coexist. The place where the Five Destinies coexist is the place where unenlightened and noble beings abide together. The world the Buddha came to [encompasses] the Ten Dharma realms. The Six Unenlightened realms are the heaven, human, asura, hell, hungry ghost and animal realms. These are the Six Unenlightened Realms. The realms of Hearers, Solitary Realizers, Bodhisattvas and Buddhas are called the Four Noble Realms. So, unenlightened and noble beings abide together in this place, in this Saha World.

Since the Buddha has crossed into Parinirvana, he abides “in the Buddha’s magnificent true reward-land or the pure land of calm illumination.” “So it says ‘a different land'”. This is the Buddha’s spiritual realm. He is no longer in the Saha World; he has already crossed into great Nirvana. Great Nirvana is the Buddha’s spiritual state. This state of mind is his true reward-land, the place of his true reward. The place of the Buddha’s true reward is the pure land of calm illumination. It is without even the slightest impurities, and there are no unenlightened beings there. This is the realm of His spirit. So, in terms of principles, this is [another explanation of] “another land”. In terms of matters, the Buddha keeps steering the ship of compassion. He never leaves this world. Thus, He is the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings. In terms of His spiritual realm, the Buddha has his own pure and undefiled land of calm illumination. This is the great Nirvana.

There, he constantly teaches the Dharma. The Buddha is constantly teaching the Dharma; at no time does he not teach. So it says, “I will constantly allow those who teach the Dharma to see my body.”

I will constantly allow those who teach the Dharma to see my body: Those who teach the Dharma understand completely within their hearts the Dharma’s meaning.  This is seeing the Tathagata’s pure Dharmakaya, which abides in calm illumination.  His perfect reward-body abides in the true reward-land.  His trillions of [transformation-]bodies manifest in the land of coexistence.  Whether it is day or night, He is constantly before their eyes.

Those who teach the Dharma should be very clear about this. They should understand these teachings, understand the meaning inherent in the Dharma. Understanding this sutra is not just understanding the words. What is the meaning expressed in the sutra? How do we actually take the meaning of the Dharma
and apply it in our lives? The purpose of the Lotus Sutra
is to embrace all of humanity. Thus, it is called the king of all sutras.

Therefore, we must understand very well “Those who teach the Dharma understand completely in their heart”. We must understand it clearly in its entirety. They understand the Dharma’s meaning. They understand the meaning inherent in the Dharma. This is seeing the Tathagata’s pure Dharmakaya. This is [the Tathagata’s] pure Dharmakaya. It is not the Buddha’s physical body, it is his Dharmakaya. The essential meaning of these principles is the Buddha’s Dharma-body, [His Dharmakaya]. So, “[He] abides in calm illumination.” The emptiness of all phenomena is His seat; the nature of all phenomena is emptiness. “Abiding in calm illumination” [means that] me abides in [the land of] calm illumination. As for “His perfect reward-body,” His perfect reward body “abides in the true reward-land.” He abides in the realm of the true reward. This means that He abides in the Dharma.

“His trillions of [transformation-]bodies manifest in the land of coexistence. Whether it is day or night, he is constantly before their eyes.” By day and by night, it is the same. His pure mind
always abides within His perfect reward-body; He dwells in this true reward-land. With His many trillions of transformation-bodies, where has this Dharma reached? It should reach [everywhere]. Look at Africa, simply [hearing] this Dharma, they can understand it. The color of their skin is different from ours and their languages and ways of life are different, but the Dharma has reached them; they too can practice and understand it.

In short, this Dharmakaya, the body of the Dharma, abides in all Dharma-realms. It exists everywhere. Whether it is day or night, it clearly [appears] before us in its entirety. This Dharma, this pure Dharma, once we thoroughly understand its meaning, abides forever in our minds. It is before us, for it is found in its entirety in our lives.

 “The Buddha appears to teach the Dharma and help all sentient beings reach attainment. This is in response to our maintaining diligence without ever growing indolent”

When we attain this kind of response, it will be as if the Buddha manifests [before us] to teach the Dharma. When we are teaching this sutra, we must treat it as if it was the Buddha Himself teaching us the Dharma. We must keep the Buddha-Dharma before our eyes, keep the Buddha-Dharma in our hearts. The Buddha is brought back to life inside our hearts. This is how we must imagine it. He “helps all sentient beings reach attainment.” He hoped we will all take His teachings to heart, that we will all attain insights from them and be able to make use of them. But what is most important is that we need to maintain our diligence; we must diligently uphold this sutra without ever growing indolent. In this way we will attain this kind of response. The Dharma will naturally appear before our eyes; it will be laid out before us in its entirety.

Should they forget any line of this sutra [means], If they continue to accept, uphold, read, recite, explain and teach yet forget some part of this wondrous sutra…”

[This refers to] people who accept and uphold this sutra. “Read” is to read the sutra, and “recite” is to read it out loud. When we wish to explain and teach this sutra, if we forget some part of it, it will naturally be as if the Buddha appears before us to correct us. “The meaning of this teaching is like this; the Dharma should be like this.” The Dharma adapts to the needs of the world. “I will teach them again, so their understanding will be complete.”

I will teach them again, so their understanding will be complete: At that time, they will suddenly awaken, able to see the Buddha’s principles without forgetting anything.  This is why it says that the Tathagata will teach them again so their understanding of each line will be complete.

If those who teach the sutra forget any part, how will they teach it? The Buddha “will teach them again so their understanding will be complete.” He will [explain] the text and its meaning to help us understand even clearer and be able to apply the Dharma of this world.

“At that time, they will suddenly awaken”. The Buddha awakens us, reviving these teachings in our hearts; he comes to life [within us]. “Buddha” means awakening. This awakening comes back to life; the Dharma comes to life again. So, this enables us to realize how we can apply this Dharma in the world and teach it to others. We are “able to see the Buddha’s principles.” Naturally, we will retain all the Buddha’s principles without forgetting them. “This is why it says that the Tathagata will teach them again so their understanding of each line will be complete”. If we are able to do this, even if we forget, the Buddha, this awakening, our enlightened nature, will awaken and revitalize these principles for us once more so that we can clearly explain the Buddha’s teachings as principles relevant to this world.

“This means those who follow these directives and constantly teach this sutra.” We must honor these directives, the Three Directives [for Spreading the Sutras]. We must enter the Tathagata’s room, wear the Tathagata’s clothing and sit in the Tathagata’s seat. These are the directives we must abide by.

This means that those who follow these directives and constantly teach this sutra will certainly be safeguarded by the Buddha.  From this, we know that those who form aspirations to teach and practice this sutra as well as those who listen to, accept and have pure faith in it will all be protected by the Buddha, the World-Honored One.

If we “constantly teach this sutra, if we wish to teach this sutra, we will certainly be safeguarded by the Buddha.” The Buddha will definitely safeguard us. This is what previous passages have been saying. “From this, we know that those who form aspirations to teach and practice this sutra as well as those who listen to, accept and have pure faith in it…” We must teach this sutra; we must form aspirations to teach it or to listen to or accept and uphold it or to understand it with pure faith. Then, “[we] will all be protected by the Buddha, the World-Honored One.” We will all be protected by the Buddha.

So, “Those who see the Buddha’s body, are destined to attain Buddhahood”. This is the same as resonating with the Dharma, the same as living together with the Buddha or abiding in the same room as the Buddha. To see the Buddha is not difficult. We are destined to attain Buddhahood. So, “Those who listen to the Buddha teach are replete with the benefits of retaining, upholding .and promoting this sutra. They bring excellence to the path.”

Those who see the Buddha’s body are destined to attain Buddhahood. Those who listen to the Buddha teach are replete with the benefits of retaining, upholding and promoting this sutra; they bring excellence to the path.

When we can earnestly take this sutra to heart, when we listen to it, it is as if we were listening to the Buddha teaching the Dharma in the world. We must retain all teachings and uphold all goodness and in this way spread this sutra to benefit sentient beings. This is the most magnificent place of practice. Our spiritual training ground will always be this world. Every place is a place of practice; the Dharma is found in every place. It all depends on whether we can always be mindful.

Episode 1254 – The Chapter on Seeing the Stupa of Treasures

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>> “Sakyamuni Tathagata gathered His manifestations from the ten directions, thrice transformed [defiled] lands into pure lands and so on. It is not only about seeing the stupa of treasures, but this alone is taken as this chapter’s title. Upon seeing the stupa of treasures, the assembly gave rise to rare and precious aspirations; only then could [the Buddha] open the stupa.”

>> Sakyamuni Tathagata gathered His manifestations from the ten directions, thrice transformed [defiled] lands into pure lands and so on. It is not only about seeing the stupa of treasures, but this alone is taken as this chapter’s title. Upon seeing the stupa of treasures, the assembly gave rise to rare and precious aspirations; only then could [the Buddha] open the stupa.

>> When Sakyamuni Buddha taught the Lotus Sutra on Vulture Peak, the appearance of Many Treasures served as a testimony. Many Treasures Tathagata was an ancient Buddha of the past who had entered Parinirvana long ago.

>> In this sutra’s Chapter on Seeing the Stupa of Treasures, Sakyamuni Tathagata’s manifestations from the ten directions each bring a Bodhisattva with Them to make offerings to the Stupa of Many Treasures. When They arrived at Vulture Peak, Sakyamuni Tathagata used His spiritual powers to thrice transform defiled lands into pure lands.  This was the initial transformation, when “He transformed the Saha World alone.” Next, He transformed another “200 trillion nayutas of lands.” Then He did this yet one more time. “He further transformed another 200 trillion nayutas of lands into pure lands.” Because of this it says He “thrice transformed [defiled] lands into pure lands.”

>> The Chapter on Dharma Teachers reveals that the Dharma and its teachers are both worthy of respect. The Chapter on Seeing the Stupa of Treasures describes how, wherever this sutra is taught, Many Treasures Tathagata will manifest to listen to the sutra.

>> “People who draw close to Dharma teachers will quickly attain the Bodhisattva-path. People who follow these teachers and learn will be able to see Buddhas as numerous as the Ganges’ sands.”  

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“Sakyamuni Tathagata
gathered His manifestations from the ten directions,
thrice transformed [defiled] lands into pure lands and so on.
It is not only about seeing the stupa of treasures,
but this alone is taken as this chapter’s title.
Upon seeing the stupa of treasures,
the assembly gave rise to rare and precious aspirations;
only then could [the Buddha] open the stupa.”

Previously we discussed the Chapter on Dharma Teachers. Now we are already at the eleventh chapter. In the previous Chapter on Dharma Teachers, the Buddha emphasized how important this sutra is. This sutra is the Buddha’s original intent. His goal in coming to this world was to open and reveal to sentient beings. His understanding and views. This is all encompassed within the Lotus Sutra. A few days ago I kept emphasizing to everyone that we must uphold the Lotus Sutra. Even if it is just one line or one verse of it, if we delight in it and sincerely accept it, we will be covered by the robe of Sakyamuni Buddha. Everyone should still remember this. Furthermore, wherever this sutra abides, the Buddha’s entire body is there. This is His Dharmakaya. The Dharmakaya is the principles. The principles are everlasting, and they exist everywhere. Wherever the principles abide, the Buddha’s Dharmakaya is present.

The Dharmakaya is without form or substance. Yet everyone intrinsically carries the Buddha’s Dharmakaya with them. We can all understand these principles; it is just that layers upon layers of ignorance keep covering us, leaving us with no way to clearly demonstrate these principles. Solely due to the ignorance that covers us, we have become unenlightened beings who create all kinds of afflictions of the mind. When our afflictions clash with those of others, we give rise to passion, enmity, hate and love. In this way, these complicated emotions emerge. With this, our lives become full of suffering.

At the beginning of the Introductory Chapter of the Lotus Sutra, we already received the Sutra of Infinite Meanings. The Buddha taught the Sutra of Infinite Meanings and then He fell silent. He sat motionless on the Dharma-seat. Of course, no one left for at that time they already recognized that the Sutra of Infinite Meanings He had just taught was “very profound, very profound, truly very profound.” Everyone had already taken this in, but where is this extremely profound, wondrous Dharma found? After the Buddha finished teaching, He remained seated in silence to signify that following this, there was extremely profound and wondrous Dharma that the Buddha had not yet taught. Thus, He did not leave His seat. Everyone remained sitting in that place.

Then the Buddha radiated light and manifested auspicious appearances. This made everyone who looked at the Buddha and saw this extraordinary light and these auspicious appearances give rise to joy in their hearts. They knew that the Buddha was about to expound the profound, wondrous Dharma stored in His heart. The light from His tuft [of white hair] illuminated everything in the east. What lay to the east? The Buddha’s homeland was ancient India, and to the east of India is China. Many people from China later journeyed westward to obtain the sutras. The light from the tuft of hair between the Buddha’s eyebrows illuminated 18,000 lands to the east. In the beginning of this sutra, when the Buddha is sitting in Samadhi in the Introductory Chapter, it already [indicated] that this Dharma was to be spread in this way, from India to China. In China, the Buddha-Dharma was spread very widely.

This happened through the efforts of. Dharma Master Kumarajiva and Dharma Master Xuan Zang. Many people from China traveled to the west, and from the west, Kasyapa Matanga and Dharmaratna came to spread the Dharma from India to China; later, there was Dharma Master Kumarajiva. This sutra that we are discussing now was brought [to China] and translated by Dharma Master Kumarajiva, a Great Vehicle sutra he translated himself. The Lotus Sutra is the Buddha’s original intent. It came from His first thought upon attaining Buddhahood, “Amazing! Amazing! All beings possess the Buddha’s nature of wisdom.” This was the Buddha’s first thought after attaining enlightenment. He realized that all sentient beings in the world are replete with the true principles. Everyone innately possesses the nature of True Suchness, the Buddha-nature.

This Buddha-nature encompasses the entire universe; it is one with everything. He understood that this is the same for all sentient beings; we are all equal to the Buddha. The Buddha became one with the universe, and we sentient beings are equal to the Buddha. We all possess the necessary conditions for becoming one with the universe and converging with the principles. They are inherent to us all. It is just that we sentient beings are obstructed by ignorance. So the Buddha decided to come and open this door for sentient beings. He wanted to open the door of our ignorance so that the nature of True Suchness inside us can come forth.

However, opening this door, the door of ignorance, is easier said than done! So the Buddha had to continuously contemplate the conditions that sentient beings experience in the world and the environment they experience to help them enter the door. Thus, He decided to begin with limited teachings. So, the first group of people He transformed, who followed Him to become monastic practitioners, had all been His elders in the palace. They were His maternal and paternal uncles. Some were His paternal uncles and some were His maternal uncles; they were His relatives from both his mother’s and father’s side.

When the prince first left the palace, the king was worried, so he sent royal relatives, his closest relatives, to go out and find him. He hoped that through their feelings of kinship they could summon the prince back to the palace. Still, they were not able to persuade the prince. He was single-mindedly focused on discovering the true principles for the sake of all sentient beings in the world. The world’s sentient beings suffer so much. He was born in the palace into a happy life of luxury and riches with many people to serve Him. He led this kind of life, but all He saw was people in suffering. The slaves and the untouchables lived lives full of hardships. Moreover, He thought about the many contradictions of human life, birth, aging, illness and death, the laws of nature by which [all things] arise and cease.

The prince’s thinking and perspectives had differed from ordinary children ever since birth. As he grew up, His way of thinking was also different. In ordinary beings, our sixth, seventh and eighth consciousnesses all become part of our karmic consciousness. In perceiving the external world, the Five Roots, the eyes, ears, nose, tongue and body, connect with the external Five Dusts, [the Five Sense Objects]. When the Five Roots and Five Consciousnesses connect with the Five Dusts, no matter what the external state is like, we give rise to discursive thoughts. Greed, anger, ignorance, arrogance and doubt all form when the Five Roots meet the Five Dusts. Our minds give rise to thoughts; this is the mind-consciousness. When the Five Roots connect with our environment, our mind-consciousness takes it in. When our sixth consciousness perceives it, we think “Oh, so beautiful! I want that!” When we contemplate fame and status, we crave them and want them. We contemplate this and take action; our Six Roots [lead us] to create karma in the external world.

Thus, the karmic forces that we create through our Five Consciousnesses and the sixth and the seventh consciousness eventually end up in the eighth consciousness. In our eighth consciousness, these karmic forces are carried [from lifetime to lifetime]. “We cannot take anything with us after death; only our karma follows us to our next life.” We carry it into this life. In this life, in the same way, the Five Consciousnesses and the Five Roots connect with the Five Dusts and our sixth consciousness forms cravings and gives rise to discursive thoughts. We start to scheme and create karma which then returns to our eighth consciousness. This increases our afflictions, ignorance and negative karma, adding layer after layer; without any control, we are continually dragged along by our karmic consciousness. As a result, we spend lifetime after lifetime in this world. Our mind follows our environment; we act according to our environment and think and behave in response to our environment. This is the case for unenlightened beings.

But what about Prince Siddhartha? He was different; from birth, in his thinking, he took the things he perceived as he connected with the external world into his heart [and contemplated them]. He could not bear for the world’s sentient beings to suffer. Because of this, he thought about how he could help others. From youth to adulthood, the more he understood, the more he recognized the suffering in the world and its contradictions and unsolvable mysteries. In this world, how could he possibly unlock the great principles of nature, its great mysteries? How could he help humanity [realize] that all people are equal in nature? The separation of the four castes was such that the rich stayed rich while the untouchables suffered in poverty. For generation after generation, they remained untouchables. When it came to this unequal caste structure, if he became king and succeeded to the throne, would there be any way to change it? It would be impossible.

In the Buddha’s era, ancient India had many small kingdoms. Each city was its own kingdom, so there were a great number of small kingdoms. Kapilavastu was just one very small kingdom [among many] in ancient India. So how many people would he be able to influence? How could he possibly eliminate the caste system? These kinds of worldly matters are hard to change. They only way is by using the principles, by [understanding] the law of nature. Only by guiding everyone to thoroughly understand these principles, starting from the most fundamental methods of equality, would he be able to accomplish change. By changing people’s minds and their way of thinking, the caste structure would naturally change too.

This was the Buddha’s thinking as a prince. Thus, he did not wish for comfort or ease, did not wish to live peacefully among such lavish luxuries and with many people serving him. Instead, he wanted to go into the outside world and experience the laws of nature. He wanted to understand the many religions, all the 96 varieties of religions, to know what they were actually teaching. So, he left the palace to seek the principles. He went out to experience the principles of nature and life. Thus, he began his search.

For so many years, he visited a great number of Brahmins who each expounded his own teachings. These 96 kinds [of teachings] each had their own unique principles, but much of what they practiced was not close to human nature. So, he sought another path, a path that connected [the laws of] nature with human nature and the principles. Therefore, he decided to quiet his mind in earnest contemplation and engage in ascetic practice. This was the process [He followed]. Although his maternal and paternal uncles, his elders in the royal family, came to persuade him to return to the palace, his mind was made up to keep advancing along the path he wished to seek for himself.

Having attained Buddhahood, He could now understand which people He needed to transform. These five individuals were to be transformed as His first group of disciples. Of course, after attaining enlightenment, the Buddha had the power of knowing past lives. He understood past karmic conditions. He needed to transform these five people who were to became His first group of disciples. We have discussed before how in the Jataka Sutra, the Buddha formed this vow. “If you are by my side, call upon everyone to take of the meat from my body to sustain their lives.” This was [when He was] a king who made a great vow. He could not bear for his people to suffer from hunger. There was a famine due to drought which lead to crop failure. He could not bear it, so he transformed into a big fish. These five people were the first to discover this fish, who seemed to be talking to them. “I wish to engage in spiritual practice. Please go tell the villagers to come and take of my meat to sustain their lives. This will fulfill my spiritual aspiration. If you do so, when I finally attain Buddhahood you five will be the first people I transform.”

We have told this story in the past. It was in the Buddha’s Jataka Sutra. Once He attained Buddhahood, His power of knowing past lives also emerged. “These five people are the first group of disciples that I must transform.” That is why He began with “suffering, causation, cessation and the Path.” Though we say these are limited teachings for entering the Buddha’s door, [this was what was necessary to teach]. His royal relatives. These royal relatives were all the kin of his father and mother. They all belonged to the nobility, and they were used to comfort and luxury. So, He had to tell them about “suffering.” They had never experienced suffering before. It was only during this time, while following the prince in spiritual practice, that they experienced suffering. However, they did not understand the hardships and suffering of others since they had never gone out to experience it. Thus, He needed to tell them about “suffering.” Their understanding was quite shallow, so just to tell them about suffering, He had to [repeat this teaching] three times. This was the Three Turnings and Twelve Applications of the Dharma-wheel. To teach the Four Noble Truths, He had to turn the Dharma-wheel three times. Only then were they able to comprehend the principles of suffering, causation, cessation and the Path.

So, when we are teaching the Dharma, for the wealthy and noble to accept it is relatively difficult. They have not [experienced suffering] and are thus unable to comprehend the suffering of others [or know what suffering] feels like. So, for them to engage in spiritual practice and understand the Buddha-Dharma is truly difficult! Those who have such experiences will quite easily understand.

For instance, yesterday (August 21, 2016), I went to visit Taitung, to care for and listen to our Dharma-family there. Although it has been over a month, the Tzu Chi volunteers in Taitung still have yet to finish surveying the disaster [after Typhoon Nepartak]. The state of emergency has already passed, and they are now [planning for] how to help the survivors in the mid- and long-term. Now that the typhoon has passed, there are still many roofs that [have not been repaired]. In the past, our focus was on Taimali because the destruction was most concentrated there. Taimali is a hub between west and east [Taiwan]. To go from west to east, you must pass through Taimali, where the disaster [hit the hardest]. So, everyone focused their energy there.

Our Tzu Chi volunteers from northern, central and southern Taiwan also mobilized. They took shifts over many days to come to Taitung and work with Taitung’s Tzu Chi volunteers in surveying the disaster. Some of Taitung’s Tzu Chi volunteers were themselves affected by the disaster. Their roofs were all damaged to some extent. Yet they still put their own needs aside and first hurried to help the disaster survivors in any way they could. So, they all put others before themselves and joined in [the relief efforts].

In this way, when we see people suffering from a calamity, we all hurry to plan ways to help. While rescuers provide relief on the frontlines we are in the back, making plans. Once the emergency phase of the disaster is over, how can we help with their housing situation? In that place, they are close to the ocean, so every time there is a typhoon, they bear the brunt of the winds. They had not experienced such a big disaster before, but after this major catastrophe, what about the future? We do not know what it will bring. So, we must quickly help fortify their buildings so that if they have a disaster in the future, they will make it through safely.

Yesterday when I paid a visit there, our staff from the construction office reported to me that some of the roofs had already been fixed and others had already been fortified with steel. Now, in [the next] two days, once we finish the roofs, it will be complete. This is what we must do in Taimali.

There were also many schools [that were damaged]. One was a school we helped to build for the Project Hope for Disaster Risk Reduction. Besides this school we helped build, many others were also damaged by this typhoon. We must give priority to this. If they apply through the government, they will have to wait for approval and allocation of funds. This is a complicated [process]. It is better that we quickly help them repair. In this way it will be finished in time for the children to go back to school after the summer break. When everyone heard this, they were so relieved!

However, I heard that Beinan township in the coastal areas was also heavily impacted. Many of our care recipients there lived in unregulated buildings. In the past, they lived like this, but now [their homes] have been damaged beyond repair. They do not have the finances to repair them. What can these people do? There are still many unanswered questions. So, we must continue on with our assessment. There are still several hundred households that need [our help], so our Tzu Chi volunteers are continuing their efforts to care for them. We heard about one elderly person who lived alone. After the disaster, her daughter came back to see her. The daughter saw how Tzu Chi’s volunteers were caring for and comforting her mother, and she was very touched.

She said that during the 9/21 earthquake (1999), she was affected by the disaster in that area. During the 8/8 flood in Kaohsiung (2009), they were also affected by that disaster. And now? Now, in the “7/8 disaster,” the date Typhoon Nepartak struck in July, she was again affected by disaster. She said, “Every time there is a disaster, who is it that comes to help me? It is always Tzu Chi volunteers I see.” She said that she always takes comfort in this. This time, with her mother living alone and her house having been [destroyed], Tzu Chi volunteers came yet again [to help]. She was very moved. [Encountering] someone like this we truly wonder, why is her life like that? She lived through each major disaster only to encounter yet another. This truly [shows] karmic forces cannot be changed.

There was also the village chief of Xianglan Village in Taimali. He was affected by the disaster too, but for the sake of the disaster survivors, he constantly kept in close contact with us. He accompanied us to quickly go visit [survivors] and provide information about the circumstances of the disaster survivors and so on. He said, “Although my home is also severely damaged, it does not matter to me. These villagers of mine are more important.” So, we were also very moved by him.

There is also a man who used to live in delusion until Tzu Chi volunteers turned him around. Now, he has given up drinking and put an end to his former bad habits. Following this disaster, Tzu Chi volunteers quickly brought him along, “Come! Although your home was affected, we should all go to help the villagers together. We need your strength. Since you can drive, can you please bring your car? We need your help too! Come, we are going to survey [the damage] and deliver supplies.” He said, “Okay!” His parents also said, “Go ahead and go. We will gradually take care of things here. The situation is so severe that we anyway cannot fix everything on our own. Everyone should combine their strength and work together.”

So, this middle-aged person also [joined in the relief work]. He said, “As it is, with only my parents and myself, how would we be able to fix our house? It is better if I join the Tzu Chi volunteers and clean up everyone’s homes. This way, others will come together to help my family too, to help us clean up. By helping others we actually help ourselves.” He then said, “I am so grateful! I was really suffering. Looking at how my finances and everything I own are ruined and how I have to start all over again, it was the Tzu Chi volunteers who encouraged me and helped me. Every day the Tzu Chi sisters told me that I must stand up again and get to work. They gave me a Jing Si Aphorism, ‘When you open your heart, your luck changes and blessings will come.’ Whenever I am tired or worried, I think of this phrase, and I get to work.”

He even said, “Each day, the sisters give me an aphorism, so that I will have one to read every day. That helps me let go [of my worries] and continue to work hard.” A [mindset] like this is truly moving. He is able to be gradually overcome his time of hardship. Moreover, our Tzu Chi volunteers are separated into teams to work. When I hear how they serve others, I truly feel for them. In short, during this visit, I saw these Bodhisattvas and how grateful they were to our Tzu Chi volunteers from western Taiwan, the Tzu Chi brothers and sisters who came to accompany them. They were all grateful to each other. The typhoon this time truly helped them understand that people need to go out to serve others. This is the firm spiritual aspiration of Bodhisattvas.

This was how Sakyamuni Buddha came to the world. He came to this world and “gathered His manifestations from the ten directions.” Let us go back to the verse.

Sakyamuni Tathagata gathered His manifestations from the ten directions, thrice transformed [defiled] lands into pure lands and so on. It is not only about seeing the stupa of treasures, but this alone is taken as this chapter’s title. Upon seeing the stupa of treasures, the assembly gave rise to rare and precious aspirations; only then could [the Buddha] open the stupa.

The previous Chapter on Dharma Teachers has already come to an end. It is all about how the Buddha wanted us to sustain this Dharma for future generations. He encouraged us all to form. Bodhisattva-aspirations to go among people and join everyone’s strength together to help those in suffering. We have often been talking about this lately. This was in the Chapter on Dharma Teachers. The Buddha placed such great importance on passing this sutra on to future generations. Wherever this sutra is, the Buddha’s entire body abides there.

Next, we will begin the Chapter on Seeing the Stupa of Treasures. So, at the beginning, Sakyamuni Buddha “gathered His manifestations from the ten directions, thrice transformed [defiled] lands into pure lands and so on.” It is not just about seeing the stupa. In the following, we will be able to see the stupa of treasures. “But this alone is taken as this chapter’s title. Seeing the Stupa of Treasures” is taken as this chapter’s title. Clearly, the Buddha and the stupa [have deeper meanings]. Inside is also Many Treasures Buddha. The meanings contained in this are very profound. So, “This alone is taken as this chapter’s title.” In [this chapter], later on, Sakyamuni Buddha and His manifestations from the ten directions will all gather. The meaning of this is very profound. It is not only about seeing a stupa of treasures and nothing else; seeing this stupa contains very profound meanings. This will be explained in the following sutra passages.

So, “Upon seeing the stupa of treasures, the assembly gave rise to rare and precious aspirations.” When everyone got to see the stupa of treasures, they found it quite extraordinary. How could this stupa of treasures suddenly emerge from the ground? Everyone found it truly extraordinary, so they all sought to understand it. So, they had to form rare and precious aspirations. Due to everyone’s rare aspirations, they sought the principles contained within. They had to first become inspired; only then could [the Buddha] open the stupa of treasures. This is all in the upcoming. Chapter on Seeing the Stupa of Treasures. Its contents are very abundant.
When Sakyamuni Buddha taught the Lotus Sutra on Vulture Peak, the appearance of. Many Treasures Tathagata, Many Treasures Buddha, served as a testimony.

When Sakyamuni Buddha taught the Lotus Sutra on Vulture Peak, the appearance of Many Treasures served as a testimony. Many Treasures Tathagata was an ancient Buddha of the past who had entered Parinirvana long ago.

When the stupa of treasures opened, Many Treasures Buddha was inside. [Sakyamuni] Buddha thus entered the stupa and sat on the same seat as Many Treasures Buddha; this is the teaching we will be discussing. So, Many Treasures Buddha came to bear witness. Since Sakyamuni Buddha was in this world, teaching the Lotus Sutra on Vulture Peak, Many Treasure Buddha came to attest to it. Many Treasures Buddha was an ancient Buddha of the past. He entered Parinirvana a very long time ago. But now that the Buddha was teaching the sutra at Vulture Peak, He came to bear witness.

In this sutra’s. Chapter on Seeing the Stupa of Treasures, Sakyamuni Tathagata’s manifestations from the ten directions each bring a Bodhisattva with Them to make offerings to the Stupa of Many Treasures. When They arrived at Vulture Peak, Sakyamuni Tathagata used His spiritual powers to thrice transform defiled lands into pure lands.This was the initial transformation, when “He transformed the Saha World alone.” Next, He transformed another “200 trillion nayutas of lands.” Then He did this yet one more time. “He further transformed another 200 trillion nayutas of lands into pure lands.” Because of this it says He “thrice transformed [defiled] lands into pure lands.”

So, in this sutra, the Chapter on Seeing the Stupa of Treasures is about Sakyamuni Tathagata and. His manifestations from the ten directions as well as the Bodhisattvas who followed His manifestations. Each Buddha, each transformation-body of the Buddha, had a Bodhisattva who came with Him in order to make offerings to the stupa of treasures. The Buddha’s manifestations of the ten directions and Their Bodhisattvas came to make offerings to the stupa of treasures. They all came to Vulture Peak. Once He saw that all His manifestations from the ten directions and their Bodhisattvas had come, Sakyamuni Tathagata used His spiritual powers to thrice transform defiled lands into pure lands.

“Thrice transformed” refers to how. He [first] turned our defiled Saha World into a pure land.

This is to demonstrate the richness of content of the Chapter on Seeing the Stupa of Treasures. In the Chapter on Dharma Teachers, Sakyamuni Buddha said that as long as there are people who uphold this sutra, wherever the sutra is, the entire body of the Buddha will be there. In the previous Chapter on Dharma Teachers, we already discussed this.

The Chapter on Dharma Teachers reveals that the Dharma and its teachers are both worthy of respect. The Chapter on Seeing the Stupa of Treasures describes how, wherever this sutra is taught, Many Treasures Tathagata will manifest to listen to the sutra.

So, the Chapter on Dharma Teachers “reveals that the Dharma and its teachers are both worthy of respect.” We must have respect for this Dharma. In the Chapter on Dharma Teachers it says we must respect the perfect teachings, the Great Dharma of the One Vehicle, and we must also respect people who uphold this sutra. This is in the Chapter on Dharma Teachers. “The Chapter on Seeing the Stupa of Treasures describes how, wherever this sutra is taught….” The Chapter on Seeing the Stupa of Treasures [goes on to say] that wherever we teach this sutra, we will see. “Many Treasures Tathagata manifest to listen to the sutra.” This is certain; Many Treasures Buddha made this vow. Whenever the Lotus Sutra is taught, He will always come listen to it. Every Buddha has their own vows. So, in the following we come to the Chapter on Seeing the Stupa of Treasures.

We talked about this before. The Chapter on Dharma Teachers ends with,

“People who draw close to Dharma teachers will quickly attain the Bodhisattva-path. People who follow these teachers and learn will be able to see Buddhas as numerous as the Ganges’ sands.”

This means that we must earnestly draw close to the Dharma. To teach the Dharma, as we mentioned previously, we do not have to be monastics. The fourfold assembly can all teach the Dharma. Upholding the Lotus Sutra is the responsibility of the fourfold assembly, to spread the Dharma for future [generations] and teach the Dharma. If we can listen to these very proper teachings, the perfect teachings of the One Vehicle Dharma [contained in] the Lotus Sutra, as long as we can earnestly listen to them, then “we will quickly attain the Bodhisattva-path.” We will quickly form aspirations to walk the Bodhisattva-path.

See how we have so many Bodhisattvas in the world now. Wherever there is a disaster, Bodhisattvas from all directions come together. Isn’t this what happened in Taitung this time? When eastern Taiwan was [hit by a typhoon], Tzu Chi volunteers from western, central and southern Taiwan, these Living Bodhisattvas, all rushed to that place to help and [plan for] how to best serve the disaster survivors. Think about it, isn’t this a matter of practicing the Great Vehicle Dharma, of always being able to “see Buddhas as numerous as the Ganges’ sands”?

Everyone has the Buddha’s heart; they all take the Buddha’s heart as their own. We all innately have the nature of True Suchness. As long as we can open the door of ignorance, our nature of True Suchness will appear as we go among people to give of ourselves. So, in our spiritual practice, we must truly be very mindful. We must seek to comprehend the Buddha’s true principles. Exactly what were the teachings He gave us? We must mindfully seek to comprehend this. All Dharma can be found in our daily living as long as we can always be mindful.

Episode 1253 – Diligently Engage in the Four Practices

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>> “Now this teaching merges the Three to return to the One. It opens up the provisional to reveal the One Dharma. Thus people turn from the Small to the Great. The perfect teaching of the Great Dharma of One Vehicle is so profound and distant it cannot be fathomed, so firm that it can never be shaken.”

>> It is so profound that is wondrous, so distant that is boundless. This ultimate truth is the safe and stable land of all Buddhas. No one can reach it except Buddhas in the ultimate state.

>> The one great cause is opened and revealed now for the assembly to ultimately clarify the teachings for Hearers and also enter the Bodhisattva-path. For the sake of the one great cause, the Buddha opened and revealed His understanding and views so we can realize and enter them.

>> Where there is the water of understanding and views, there is no dry earth. By listening, understanding, practicing and learning, we can draw near the great, perfect and universal enlightenment of Bodhi.

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“Now this teaching merges the Three to return to the One.
It opens up the provisional to reveal the One Dharma.
Thus people turn from the Small to the Great.
The perfect teaching of the Great Dharma of One Vehicle
is so profound and distant it cannot be fathomed,
so firm that it can never be shaken.”

Everyone, we must be mindful! The Lotus Sutra’s Chapter on Dharma Teachers is about to come to an end. The Chapter on Dharma Teachers is all about getting everyone to delve deeply into and mindfully accept and uphold this sutra. The meaning of this sutra is to reveal the perfect and harmonious teachings. We must all put our hearts into experiencing this. T also demonstrates the depth and breadth of this sutra; it encompasses so much. Furthermore, in this evil world of the Five Turbidities, in these chaotic times, this sutra is the wondrous medicine to treat the world in the present age.

This is because it contains principles that are broad and expansive. But when it comes to teaching this sutra, it not only covers a long time and a wide breadth, it also calls upon us to put it into practice. This wondrous Dharma is for treating all kinds of afflictions; sentient beings’ mental ailments need to be treated with the wondrous Dharma. We must have the will; only then can we be treated by the Dharma-medicine. This is what we must seek to mindfully experience. So, this Dharma merges the Three Vehicles to return to the One. “Now this teaching merges the Three to return to the One.” We must put our hearts into seeing clearly and understanding. This Dharma merges the Three; the Small Vehicle, the Middle Vehicle and the Great Vehicle merge together to become the One. “The One” opens up the provisional to reveal the true.

In the past, the Agama teachings were given to suit [those with] limited capacities. When people enter the door, the Buddha had to first help them to understand worldly matters. He helped those who had just entered the door to comprehend worldly matters first. In addition to the laws of nature causing the suffering of birth, aging, illness and death, over the course of life we will also experience the suffering of parting from loved ones, meeting those we hate, not getting what we want and the raging Five Aggregates. There are eight kinds of sufferings in total. But every one of us are like this; from birth until death, these sufferings of parting from loved ones, meeting those we hate and not getting what we want all come back to the raging Five Aggregates. But we do not understand these principles; we just live every day like this.

Indeed! We have to part from the people we love. The people we love will part from us. The things we love will be lost. When these things happen, we suffer! We merely recognize that this is suffering; we do not know understand how the origins of this suffering of parting from loved one come about. [There is also] “not getting what we want.” With mindset we have in life, all we know is. “I want this; I must have it!” When we think, “I want it, so I must have it,” we try to get it, by any means necessary. In the process, we create ignorance and afflictions; we create all kinds of karma. This parting from loved ones and the desires for what we want [cause suffering].

There is also “meeting those we hate. I love this person, but I cannot be with them; we have to part. Now I am suffering! Yet with the people who are with me, some kinds of causes and conditions lead to resentment, animosity and hate.” With these afflictive emotions in the relationship we likewise create many afflictions and much ignorance. If we can interact with everyone simply, and if everyone can cherish the affinities we have for us to be together, wouldn’t that be great? With an even mind, upon parting, we can wish one another well; this leaves us with a joyful heart. Why would there need to be so much suffering between people, giving rise to afflictive emotions? This leads to the creation of karma and many conflicts emerge between people and then develop further. This comes from the ignorance of sentient beings.

For things that are ours, we should be constantly grateful. Living in this world, how many things do we need? If we can have three filling meals a day, have warm clothing to wear and have a place to stay that protects us from the wind and rain, we should already be very grateful. What else is there to pursue, to go to so much difficulty to obtain? For the Buddha, enjoying the pleasures of the palace was also the way He lived. He left on His own to engage in spiritual practice and traveled along both banks of the Ganges to search for teachings. He visited people to learn teachings and understand the principles, the teachings about what is created through people interacting with each other. What was the main guidance of these teachings? What did they say about the ultimate nature of life’s gains and losses? During this time, the Buddha spent more than ten years continuously seeking. Of course, some say it was six years, others say it was 11 years. Whether it was six or 11 years, He was alone during this time.

After attaining Buddhahood, the concept He shared with everyone was that “1000 households can provide rice for your bowl. The lone monastic can roam over 10,000 miles.” How confident and at ease they were! Their minds were without hindrances. Their minds were not hindered by any object, not hindered by passions or cravings. What they had was the path; they walk on the Bodhisattva-path. They go among people to widely spread the Buddha’s teachings so everyone could understand; to spread the Dharma and benefit sentient beings. This is also a way to live. Ordinary people’s businesses [expand] step by step; they constantly expand their businesses. No matter how much they have, it is not enough. They spend their whole life toiling away. They work hard, but does all this hard work get them anything in the end? It does! They end up with many karmic forces that pull them into the future, in a direction that they have no control over. This is how life works.

We must deeply understand this now. The Buddha already taught this Dharma for everyone to know clearly. In this evil world of the Five Turbidities, the afflictions that come from endless desires continue to grow in number, and the people who create karma grow in number. These states of mind, our afflictive emotions, grow more severe, and our afflicted thoughts become more complicated. This creates turbidity in the world. We need the Dharma as pure water to wash away this turbidity. This is just like how during a drought, a light breeze stirring can result in a sandstorm. This covers the sky in a haze, such that one cannot see faraway places. This is due to a lack of water.

The turbidity of the world is so severe because it lacks the Dharma. People have so many afflictions because they have yet to take the Dharma to heart. The Buddha gave us this perfect teaching, the One True Dharma of the Great Vehicle, a true teaching, a perfect and harmonious teaching. He hoped that we can continuously pass it on, uphold the sutra, read and recite it, transcribe and expound it, make offerings of conduct and so on so that this sutra can be disseminated widely. In His later years, He merged the Three Vehicles to return to the One. The teachings the Buddha gave over His lifetime are the Small, Middle and Great Vehicle Dharma. Actually, He taught according to capabilities. He did not wait until the Lotus Dharma-assembly and then fully teach the Great Vehicle Dharma. That was not what He did; He taught according to capabilities. But when He reached old age, He gathered all the teachings and categorized them.

Small [Vehicle] teachings are for those who had just entered the Buddha’s door and knew nothing at all about the Buddha-Dharma. As for worldly matters, many of them had already experienced suffering, but they did not understand the principles underlying the origin of suffering. So, the Buddha taught the Agama sutras as the first step. He analyzed things to help everyone understand that the source of suffering is the mind. Greed, anger, ignorance, arrogance and doubt bring about much suffering. So, the Buddha analyzed the mind for them. With all the many afflictions of the mind, He addressed each of them, analyzed them and gave them names. So, there are many numerical terms in the Dharma, so many different numbers and terms. Originally, the teachings are very simple. The Buddha, in order to teach people, adapted to people’s capabilities and in this way, continuously established numerous terms and rules to teach and admonish us. This was in the Agama teachings, which were inseparable from the Four Noble Truths, suffering, causation, cessation and the Path.

After they understood the Four Noble Truths, the Buddha taught everyone this comes from the karmic law of cause and effect. So, He taught in many ways; the sutras contain many stories from His numerous past lives, from countless kalpas ago; Whether His previous lives, His disciples’ previous lives or the affinities between them and so on, the Buddhist sutras have many examples of this. He used the past as an analogy for the present, used those causes and conditions and so on. However, these are all collected within the Agama sutras, the Agama teachings. Following that were the Vaipulya and Prajna teachings. People’s capabilities had gradually matured. If they only had the Dharma of “existence” alone, He feared that sentient beings would get stuck at these teachings of “existence” and easily give rise to delusion. Therefore, the Buddha started guiding them to enter the Dharma of “emptiness.” The Middle Vehicle is the Vaipulya teachings. The Vaipulya teachings are skillful means. He opened many doors of skillful means to guide everyone to further understand that all things that have “existence” arise from the convergence of causes and conditions. Since causes and conditions converge, eventually they will separate, and these things will be no more. How do these things cease to exist?

That is emptiness. By entering the Prajna teachings, our wisdom becomes clear. We understand how things come together, how they disperse and so on. We apply our wisdom to experience these principles of emptiness. This is entering the Prajna teachings. During the Prajna period, the Buddha spent 22 years discussing the Prajna teachings. He explained the Prajna teachings in hopes that everyone would be able to understand. The Prajnaparamita sutras help everyone realize that the appearances of the world all ultimately return to emptiness. But [in talking about] how everything was empty, the Buddha was also worried that sentient beings would become attached to the idea of “emptiness.” Feeling like nothing exists anyway, they might idle their time away; this is wrong. So, He brought emptiness and existence together in the One Dharma of the Great Vehicle. The One Dharma of the Great Vehicle was what He wanted everyone universally to experience and understand.

So, in the Chapter on Dharma Teachers, it seems like every day I am saying, “You must go among people to experience these numerous afflictions. You must experience them.” Going among people is like entering a big furnace to be tempered, to be forged into pure, refined utensils. This is why we must go among people. “Afflictions are Bodhi.” Only after something is forged in a raging fire can it become pure and refined. When we are among people, we see how everyone’s ignorance and afflictions come about. Do things need to be this complicated? Does there need to be so many afflictions? Participants are deluded, whereas bystanders see clearly. This allows us to experience and understand.

So, He “opened the provisional.” He opened up teachings of emptiness and existence to reveal the One True Dharma, which is the Great Vehicle Dharma. The Great Vehicle Dharma encompasses everything. It is the One Dharma. In terms of the people, these spiritual practitioners can be Hearers, or Solitary Realizers, or people who have formed great aspirations, the Bodhisattvas. In any case, all who learn and practice the Dharma and reach this place will “turn from the Small to the Great.” This is no Small or Middle Vehicle. Ultimately, the Buddha wants everybody to form Great Vehicle aspirations. After everyone understands, they will turn from the Small to the Great, toward “the perfect teaching of the Great Dharma of One Vehicle.” The perfect teaching of the Great Dharma of. One Vehicle is what the Buddha was now opening and revealing on Vulture Peak, the Lotus Sutra. It is the perfect teaching of the Great Dharma of the One Vehicle. Here, He collected everything together; the Small and Middle Vehicle taught in the past were brought together in the One Vehicle.

The Great Dharma of the One Vehicle is so “profound and distant it cannot be fathomed.” It is very profound, very distant. For unenlightened beings aimed toward the state of Buddhahood, the road ahead is long and they have far to go. How much farther? That depends on our minds. If we still have many afflictions in our minds, then of course we still have very far to go. However, if we eliminate our afflictions, it is right here in this moment. This is a very profound principle. So, it is right here in this present moment. Even if it is here in this moment, to unenlightened beings like us, the path to Buddhahood seems very distant from us. This is because we are unenlightened beings.

We must engage in spiritual practice. We all must admit that we are unenlightened beings. But if unenlightened beings can put their hearts into this, it is actually right here in this moment. Everyone intrinsically has Buddha-nature. The Buddha said, “The mind, the Buddha and sentient beings are no different [in their nature].” Where is the Buddha’s goal? It is right here at this present moment, since we are no different [in nature] from the Buddha. So what is the difference? We are covered by afflictions and ignorance. That is the only difference. But even though we know this principle, letting go of and eliminating [afflictions] is very difficult! So, He said this is “so profound and distant it cannot be fathomed.” When are we going to be able to brush our ignorance and afflictions aside and let them go? This is where the only difference lies. The Buddha-Dharma is fundamentally very firm. It requires us to be “so firm that [we] cannot be shaken.” Once we give rise to a spiritual aspiration, “If we sustain our original aspiration, we will surely attain Buddhahood.” We can immediately attain Buddhahood.

The Buddha-mind is in our mind; the Buddha is in our own heart. “There is no need to go far to seek the Buddha. Vulture Peak is already in our minds. We each have a stupa on this Vulture Peak. We can practice at the foot of that stupa.” It is not far at all! It is this close. It is just that our spiritual aspirations are not firm yet. Because we are constantly wavering and our minds are fluctuating, we are always advancing and then retreating, taking one step forward, then one step back. Going forward and backward in this way means we will forever be marching in place in our unenlightened state, forever unable to actually advance. If we can firm up our spiritual aspirations, then no ignorance or affliction can sway our minds. This is what we must learn to do.

This is profound, very deep. “It is so profound that is wondrous.” It has wondrous principles and is very profound.

It is so profound that is wondrous, so distant that is boundless. This ultimate truth is the safe and stable land of all Buddhas. No one can reach it except Buddhas in the ultimate state.

The Dharma truly is extremely profound. It truly is extremely profound. For unenlightened beings, this wondrous Dharma is so distant that it cannot be fathomed; it is boundless. How distant and far-reaching is it? It is truly boundless. We often say that our lifespan is limited. How long will it extend anyway? We do not know, but we can open it up. Do we want to open up our lives? That will depend on how much we have opened up our [minds]. How deep we want to go also depends on us.

If we have experienced the Dharma and can understand it, the Dharma is profound, subtle and wondrous. It is very wondrous. It is so open and vast that it is boundless. It is distant, vast and boundless. We can apply the Dharma any way we like. If we were to go in the opposite direction, we would give rise to ignorance and affliction. For unenlightened beings to reach the state of Buddhahood, the road is still very far and cannot be measured.

So, “The ultimate truth is the safe and stable land of all Buddhas.” If our minds can return to oneness, with our hearts encompassing the universe, becoming one with heaven and earth, then this is the safe and stable land of all Buddhas. The ultimate truth of the Buddha-Dharma is the perfect One Vehicle Dharma. It is “the safe and stable home of all Buddhas. No one can reach it except Buddhas in the ultimate state.” Unenlightened beings still have much ignorance. Clearly, they are very close. However, the dust storm within them prevents them from seeing where that true, safe and stable land is. Everywhere in this universe is part of the Dharma-realm. It is because we unenlightened beings are unable to comprehend this that we are unable to reach it; only a Buddha is able to reach it. Everyone intrinsically has Buddha-nature. Once we return to our nature of True Suchness, we have reached the ultimate state and become one with the Dharma-realm, the universe. This is the safe and stable land.

So, as His “one great cause,” the Buddha opened and revealed this for sentient beings.

The one great cause is opened and revealed now for the assembly to ultimately clarify the teachings for Hearers and also enter the Bodhisattva-path. For the sake of the one great cause, the Buddha opened and revealed His understanding and views so we can realize and enter them.

It was because of these causes and conditions that the Buddha came to the world and opened and revealed [the Dharma] to us. His one great cause was to help us understand and be very clear. He definitively clarified it so we could ultimately understand [the teachings for] Hearers and Solitary Realizers. He told us we must enter the Bodhisattva-path, for that is the ultimate Dharma.

This was what the Buddha, at the Vulture Peak Assembly and in the Lotus Sutra, ultimately clarified for us. It was “to ultimately clarify the teachings for Hearers” and to enter the Bodhisattva-path. The Buddha came to this world for this one great cause. He came to “open and reveal,” so sentient beings must “realize and enter.” We must awaken to and enter this state. This is the Buddha’s greatest hope for us. So, for us to “realize and enter the Buddha’s understanding and views” is the Buddha’s greatest hope, the goal for which He came to this world.

So, “Where there is the water of understanding and views, there is no dry earth.”

Where there is the water of understanding and views, there is no dry earth. By listening, understanding, practicing and learning, we can draw near the great, perfect and universal enlightenment of Bodhi.

If we have the understanding and views of the state of Buddhahood, then those teachings, those principles, the Dharma-water, will be forever within our hearts. The ground of our minds will not be so completely dry that when we are agitated by the slightest ignorance, a dust storm of ignorance and dust-like delusions will arise and cause our minds to be so hazy that we cannot see the path we must walk.

So, we must be mindful. “Where there is the water of understanding and views, there is no dry earth.” As for the water of understanding and views, if we constantly have this Dharma-water in our hearts, then the ground of our minds will be free of dust-like delusions. We will be free of these delusions and afflictions. Otherwise, if the ground of our minds is dry, when the wind of ignorance blows, [the dust of] the dry field of our minds will “fly all over.” That is ignorance! So, we must [have] the Dharma-water. The Dharma-water can continuously nourish our wisdom-life. For our wisdom-life to grow, we need the Dharma-water.

So, “By listening, understanding, practicing and learning, we can draw near the great, perfect and universal enlightenment of Bodhi.” If we earnestly and mindfully listen to the teachings of the Dharma, then we can experience and understand all of it. Then we make the resolve to engage in spiritual practice. We must practice and review what we learned. We must also implement this in the world. For a person to become a doctor, after their academic studies, they would have to go through [clerkship]. To observe the way doctors treat their patients and the way patients suffer, they have to go through [clerkship]. After [clerkship], they graduate and if they really decide they want to become a doctor, they will have to do an internship at a hospital. They will follow the attending doctor on their rounds through the wards and watch the doctor diagnose patients.

The attending doctor will analyze for the interns what illness this is, what kind of bacteria he has, and how the illness started. They are there learning as interns. After being interns for some time, they become resident doctors. The attending physicians gradually give some of their responsibilities to them. The resident doctors spend night and day [observing] the situation of their patients. As residents, they spend time with their patients. They have to understand [their patients]; they have to watch, listen and understand them, must observe and listen to the patients describing [their situation] in detail and record all of this to give to the attending doctor. Gradually, the attending doctor trains them, and gradually, the residents will know how to save someone in an emergency, what medicine to use. Gradually, they can treat patients’ illnesses.

This is the same principle. As Buddhist practitioners, we must do the same. We must learn and practice. As we engage in spiritual practice, we take one step after another in this way. We must practice! First, we learn it ourselves. Then, we gradually go among people. Among the people, there are many who are suffering. Afflictions and ignorance are like illnesses of the mind. They cause people to groan in pain like patients; we hear many cries of afflictions and ignorance. “Is this right or wrong?” They are struggling there, groaning and wailing.

What kind of illness is this, anyway? [To find out,] we must be mindful. We are just like resident doctors. We have decided to go among people to experience and listen to the complications [of life]. What might sound right is actually wrong. What seems right is actually wrong. There is so much ignorance, so many phenomena that are hard to understand. There are so many kinds of ailments among people.

So, we must engage in spiritual practice. Thus, we say we need to have great compassion, to unceasingly accumulate compassion and expand our hearts, our spiritual home. Our spiritual home encompasses the Three Realms. The Three Realms are like a burning house. Do we want our minds to be in the burning house? Or do we want to enter the safe and stable state of the Tathagata? This depends on our minds. So, we must mindfully seek to comprehend this. If we enter the Tathagata’s home, then we will be peaceful and at ease. This is to expand our spiritual home so our hearts encompass the universe. We become one with everything in heaven and earth. This is the ground of the Tathagata’s mind; this is His safe and stable land.

This is the True Dharma. We must mindfully experience and realize it, must practice and understand it. Then, our firm resolve will slowly bring us nearer to the perfect enlightenment of Bodhi. This universal and perfect enlightenment is Anuttara-samyak-sambodhi.

Indeed! Engaging in spiritual practice is like going to medical school. Medical students go from not knowing to gradually comprehending the suffering of the illnesses in the world. It is the same with our spiritual practice. We [begin from] not knowing anything at all. Though we are surrounded by suffering, we do not recognize its principles, so we continuously struggle in difficulty. Like patients, we suffer. If patients haphazardly take medicine, they endlessly replicate [their suffering]. The causes of their illnesses constantly produces symptoms, causing their illness to grow more and more severe. They are completely unaware of this; they just sit there, groaning. This is how the illnesses of sentient beings come about.

So, to adapt and respond to the world, [the Buddha] used many methods to help others. Originally, [the Dharma] was very simple, but He had to use many different terms to help relieve the suffering of sentient beings. This is like what Tzu Chi does. To adapt and respond to the suffering of sentient beings today, we have the mission of charity. We have been doing charity from the very beginning all the way until today. There are so many suffering people around the world. The farther and farther we look, the more and more suffering people we see. For some, due to the imbalances in nature, they suffer from natural disasters. Some people come carrying their karma to be born into a place of suffering. With their direct and circumstantial retributions, they experience a lifetime of suffering. We see more and more suffering beings like them.

Furthermore, the ignorance in people’s minds lead them to create so many disasters, so many bloody and unbearable man-made calamities. From the perspective of charity, on a broader scale, there are so many suffering people in the world. We have to establish a spirit of humanitarianism. So, we provide relief. This is the charity mission; it relieves the suffering of sentient beings.

But the Buddha-Dharma [tells us], “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” So, we must exercise the spirit of the Buddha’s teachings and pave the Bodhisattva-path so that everyone can walk it. When we approach suffering people, we are not just helping them once, but caring for them in the long term. When their suffering is at its worst, we help them free themselves from hardship in that time of great urgency. Then, we provide them with a place to settle down and help them live a stable life. Next, we help them understand the ways they can also help others. Thus, “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” These were the methods the Buddha opened and revealed when He came to the world.

Is this enough? Physical illness is truly painful. People fall ill and become impoverished. Because they fall ill, they cannot work, and this can drag an entire family into poverty. Some people were poor to begin with, so they cannot go to the doctor to treat a minor illness. They endure it and drag it on until the illness becomes severe. For this reason, we established a free clinic. When did the free clinic start? Six years after we began the mission of charity. We established the free clinic on Ren’ai Street.

Because we were running this free clinic, we discovered the lack of medical care in Hualien. There was a shortage all along the east coast. Because of this, we formed aspirations and built a hospital on the east coast. It was very hard; it took until 1986 for Hualien Tzu Chi Hospital to be completed. From the free clinic in 1972 to 1986, in those ten-plus years, we put in so much effort to build the hospital. Why did we do all that? Because we discovered people were suffering.

This aspiration [came from] the Dharma. The Dharma inspired our aspirations. This aspiration was to dig a well. Sentient beings lacked these teachings, lacked these principles. So, in digging a well, we hoped the well-diggers could dig this kind of well. But the process of digging a well requires many people pooling their strength together, bit by bit. This process is very arduous. We cannot simply build a pond. To build a pond, we need water to flow in drop by drop. But if these drops of water stop coming in, then the pond will dry up. It is better to dig a well.

To keep long story short, this was how Tzu Chi began. Because of the suffering in the world, [we have the missions of] charity, medicine, education and humanistic culture. To provide medicine, we needed education. For education’s sake, we needed humanistic culture. [From charity,] we continuously expanded until reaching Tzu Chi’s Four Missions.

This is also because the Buddha came to this world for one great cause, to open and reveal [His views]. He helped us comprehend the world’s suffering and helped us to understand that to learn and practice the Buddha-Dharma, we must draw near people and relieve their suffering. So, we have opened up this Bodhisattva-path for going among people. So much Dharma that we could never finish teaching all started from this. In this evil world of the Five Turbidities, what the Buddha cares about is that the Dharma will always abide in the world. So, with the Chapter on Dharma Teachers, [teaches us] to continue to pass it down.

If we are able to put the teachings into practice, we will discover that everybody is a Bodhisattva. By walking the Bodhisattva-path, we return to our intrinsic Tathagata-nature. I believe that this is the process we must put our hearts into, with the goal of attaining Buddhahood. So, we must always be mindful.

Episode 1252 – Diligently Engage in the Four Practices

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>> “The goodness that is achieved is called virtue. The path that enables this accomplishment is called conduct. This means we must perfect our blessings of virtue and wise conduct. With all practices, we accumulate merits and virtues. The Four Practices are extended practice, uninterrupted practice, practice with nothing further and practice with reverence. We must practice these with diligence. We must actualize the Three Flawless Studies and Six Paramitas in all actions. With the Three Directives, we will perfect our causes and fruition.”

>> If they forget passages or verses, I will teach them to help them attain keen comprehension. Those people who are replete with this virtue, or expound to the fourfold assembly, or read and recite the sutra in empty places will all be able to see my body.

>> “If those people are in empty places, I will dispatch heavenly beings, dragon kings, yaksas, ghosts, spirits and others to be the assembly listening to their teachings. These people teach the Dharma with joy and do so in different ways without hindrance. All Buddhas safeguard them so they can bring joy to the assembly.”

>> “If those people are in an open area”: This refers to people who, in quiet and tranquil places, cultivate and discipline their minds. From the Chapter on the Practice of Bringing Peace and Joy: In an open area they cultivate and discipline their minds, abiding peacefully, as unwavering as Mt. Sumeru.

>> I will dispatch heavenly beings, dragon kings, yaksas, ghosts, spirits and others to be their assembly of Dharma-listeners: The eight classes of Dharma-protectors vow to protect the Buddha-Dharma. Now that these Dharma masters read, recite, expound and teach [this sutra], the Buddha dispatches them to be their assembly of Dharma-listeners.

>> These people teach the Dharma with joy and can discern it without hindrance: This means, when the Dharma teachers expound it for all people, they excel at discerning it and teach it with unhindered joyful eloquence.

>> In saying “teach with joy,” there are two meanings: First, Bodhisattvas, on attaining supreme Dharma, take joy in expounding it to sentient beings. Second, knowing what sentient beings desire and delight in, they expound the Dharma for them accordingly. The first meaning takes the teachers’ feelings of fitting joy to explain “joy.” The second meaning takes the listeners’ wishes to explain “joy.”

>> In other words, “Bodhisattvas adapt to the capacities of all sentient beings. Whichever Dharma they enjoy listening to, Bodhisattvas will teach it harmoniously and smoothly. Thus it is the wisdom of unhindered joyful eloquence.”

>> All Buddhas safeguard them so they can bring joy to the assembly: Because they are safeguarded by all Buddhas, they can lead the listeners to give rise to great joy.

>> “People who draw near the Dharma teachers will quickly attain the Bodhisattva-path. People who follow these teachers and learn will be able to see Buddhas as numerous as the Ganges’ sands.”

>> People who draw near the Dharma teachers will quickly attain the Bodhisattva-path: If people can draw near the teachers who expound the Dharma, they can quickly bring to fruition the Bodhisattva-path.

>> Draw near: We must not deviate to the right or left; but be like a shadow following the shape. If we draw near them but do not accept their teachings, our closeness will not be beneficial. For those who draw near, follow, attain the Path and see the Buddha, by practicing the causal actions of Bodhisattvas, they will attain the virtuous fruits of all Buddhas because they never deviate from this wondrous Dharma.

>> “People who follow these teachers and learn will be able to see Buddhas as numerous as the Ganges’ sands.” If we can follow the Dharma like this “and learn from these teachers, then through this sutra, we will be able to meet Buddhas of the. Three Periods as numerous as the Ganges’ sands. This is inseparable from our original mind.”

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“The goodness that is achieved is called virtue.
The path that enables this accomplishment is called conduct.
This means we must perfect our blessings of virtue and wise conduct.
With all practices, we accumulate merits and virtues.
The Four Practices are
extended practice, uninterrupted practice,
practice with nothing further and practice with reverence. We must practice these with diligence.
We must actualize the Three Flawless Studies and Six Paramitas in all actions.
With the Three Directives, we will perfect our causes and fruition.”

We must be very mindful. The goal of our spiritual practice, what we hope to accomplish, requires us to always be mindful, to be earnest and diligent. Then naturally, “The goodness that is achieved is called virtue. The path that enables this accomplishment is called conduct.” This is virtuous conduct. Virtue is something we must constantly accumulate. As we deal with people and matters in our daily living, we must take the teachings we understand to heart and give of ourselves through spiritual practice. This is virtue. In order for us to accomplish this, we must always follow this path. What is this path? It is the great direct Bodhi-path, which is the path to enlightenment. As Buddhist practitioners, the Buddha teaches us that now we must begin to enter the Bodhisattva-path. The Bodhisattva-path is the path of awakened love. [The Buddha] hopes for us all to take the Dharma to heart and walk upon the Bodhisattva-path of awakened love. This is the path we should take.

The path we need to follow is that of “blessings of virtue and wise conduct.” In our practice and daily living, as we interact with people and deal with matters, there are multitudes of sentient beings and many afflictions and hardships. We should cultivate blessings for those who are suffering and cultivate wisdom for those who are afflicted, [We must do this] because wisdom is only gained through experiencing afflictions. That is why we often say the phrase, “Afflictions are Bodhi.” Does this mean that we need to constantly give rise to afflictions? Not at all. We have heard the Dharma and understood its principles; now we must implement them in our daily lives.

Sentient beings have all kinds of afflictions and ignorance. While living among the multitudes of sentient beings who are filled with afflictions and ignorance, we need to follow the saying, “Bystanders see clearly, whereas participants are deluded.” Because of their afflictions, people end up opposing each other. They cause one another to give rise to afflictions. Everyone believes that they are doing the right thing and that their way of thinking is correct. They never question themselves, “Did I do something wrong? Is my way of thinking mistaken?” Everyone thinks they are right and are not wrong, so they believe that other people are wrong and end up opposing one another.

We see this kind of situation among everyone. We understand that bystanders see clearly; [as bystanders,] we can clearly discern what is right from what is wrong. But what method do we use [to make things right]? We know that this is not how things should be. Why don’t people correct their mistakes if they are capable of doing so? This is all just a matter of our thoughts. When surrounded by the ignorance of others, we can see things clearly and develop our wisdom. When we see other people opposing one another, we can heighten our vigilance and remind ourselves that this is not acceptable. We need to open our hearts and be accommodating. Isn’t this the wisdom we attain from being in the midst of afflictions?

If we are capable, we can advise these people who give rise to ignorance and afflictions. If we have the capability and the karmic conditions to guide them and resolve the conflicts among them, we will gain countless merits and virtues. This is what it means to cultivate wisdom. We cultivate it in the midst of afflictions. When we see people who are suffering from poverty, illness, disaster and hardship, we cannot bear for them to suffer. By going among them, we have the opportunity to help them. This is called cultivating blessings of virtue. Thus, we cultivate blessings by going among people and gaining wisdom from their afflictions. If we cultivate blessings and wisdom like this, we are accepting the teachings and increasing our blessings and wisdom. We must always be mindful. “The path that enables this accomplishment is called conduct.” This means we need to walk the Bodhi-path. If we do this, we will naturally come to perfect “blessings of virtue and wise conduct.”

So, “With all practices, we accumulate merits and virtues.” All practices, all spiritual practice, means that if sentient beings live in suffering, we will help relieve their suffering. If they live in the midst of afflictions and suffer the torments of the body and mind, we can likewise advise and guide them. This is how we accumulate [merits and virtues]. This is referred to here as “all practices.” Whether we are cultivating blessings or wisdom, we are continuously accumulating them; this is all merits and virtues. Merits are internal cultivation, whereas virtues are external practice. We may clearly understand these principles, but we still need to put them into action; only when we are able to do this have we attained merits and virtues. These are accumulated; we must accumulate merits and virtues.

Everyone should remember that for a period of [time], I was constantly talking about the Four Practices. The Four Practices teach us that we need to practice constantly. We must engage in extended practice, uninterrupted practice, practice with nothing further and practice with reverence. In our daily lives, in every minute and every second, we need to engage in continuous, extended practice without any interruptions. We must take the Dharma to heart. In our daily living, while going among people, we must continue to practice with nothing further.

[In response to] life’s suffering, we need to do as much as we can [to relieve them]; we must not stop until there is nothing further. We should just continue doing it and never let anything slip by us. As long as we can hear about something and can do something about it, we must not let it slip by. This is called “practice with nothing further.” We must make use of everything in our lives until it is enough; this is the meaning of “nothing further.” With whatever we can see, we must do whatever we can; this is what it means to “practice with nothing further.”

We must do everything with reverence and respect. In our spiritual practice, in dealing with people and matters, we must have reverence and respect, because all people are future Buddhas. I really want to emphasize this. All sentient beings intrinsically possess the Buddha-nature; they all have it. Everyone has the nature of True Suchness. So, as long as the causes and conditions arrive, they will naturally draw near the Dharma and engage in spiritual practice. If they diligently engage in spiritual practice, they can also attain Buddhahood. It is not just us who listen to the Buddha-Dharma. There are still many who have not yet heard it and are currently confused and afflicted and continue to create ignorance. Perhaps if they have the causes and conditions to hear the Buddha-Dharma, they too will be very earnest and diligent, more diligent than we are in our practice. They may even attain Buddhahood before us! Perhaps those we are helping right now might have the causes and conditions to attain Buddhahood in the future earlier than we do. Therefore, in everything that we do, whenever we are helping others, we need to treat everyone with respect.

I often tell everyone that [we must have] “gratitude, respect and love.” Not only must we help others, we must also be grateful. Because we must respect them, the unconditional love that we give them is one of respect and gratitude. This is what we do as we walk the Bodhisattva-path; Every day, we put these teachings into practice. So, we continue to develop our wisdom. This path is [to be] fully on with the Bodhisattva-path. We continuously cultivate blessings and wisdom, and also continuously accumulate all practices.

In order to accumulate all practices, we need to have the Four Practices. During our regular spiritual practice, we never deviate from the Four Practices; then we are accumulating these in every second. With extended and uninterrupted practice, we dedicate our whole lives until there is nothing further. There is no time at all that we consider our own; we dedicate ourselves completely to serving. We must be very diligent and earnest. So, we need be very mindful. This is how we must engage in spiritual practice. Only then will we be able to “actualize the Three Flawless Studies and. Six Paramitas in all actions.”

The Three Flawless Studies, which are precepts, Samadhi and wisdom, are essential. As we listen to the teachings, we need to contemplate them thoroughly and put them into practice. As for the precepts, since we are engaging in spiritual practice, we need to follow our rules and standards without ever deviating. We must guard against wrongs and stop evils, “refrain from all evil and practice all that is good.” These are the precepts.

As for Samadhi, our mind needs to be focused, and our resolve needs to be firm. We need to constantly practice Samadhi and wisdom in our daily lives. We cannot allow ourselves to become confused. With a single slip of the mind, we will lose right mindfulness and slip into confusion. Thus, we need to follow the precepts, Samadhi and wisdom as we listen, contemplate and practice. This must happen in our daily lives. Next, we need to actualize the Six Paramitas in all actions. This is all very simple, and is all within our daily living. As long as we can take good care of our minds, we go among people and perfect our character. We must always take care with our character; when we perfect our character, we are in perfect harmony with the principles. Then we can perfect our conduct. Only when we perfect our conduct and character can we perfect our principles.

We want to perfect everything. To be perfect is to be in complete harmony. Of course, if there are any flaws, we need to fix them immediately. But when dealing with others, we need to look at the ways that they are perfect instead of looking at their imperfections. If we only look at their shortcomings, we will always be dissatisfied with them. If we are always dissatisfied with them, how can we practice with reverence and respect?

There is a Jing Si Aphorism that states, “If we do not look at the chipped edges of a cup, the whole cup is perfect.” It can still be put to good use. This way, in our interpersonal relationships, we can empower one another to help those who have no power at all. When we want to transform sentient beings, we cannot expect that overnight we will be able to teach everyone and have them follow our wishes. In our own conduct, are following the wishes of Buddhas and Bodhisattvas? We might still be very far from this. We only ask that other people do what we want, but do we ever go along with what other people want? We must think about other people’s [perspective], by coming from the standpoint of harmony we can achieve perfection in all things. So, we must “actualize the Three Flawless Studies and the Six Paramitas in all actions.” We need to be very mindful in our daily lives. When dealing with people and matters, we should never deviate from the Four Practices. We need to “actualize the Three Flawless Studies and Six Paramitas in all actions.”

[The Buddha taught] the Bodhisattva-path in this sutra’s Chapter on Dharma Teachers in hopes that we can perfect our causes and fruition with the Three Directives. The Three Directives are entering the Tathagata’s room, putting on the Tathagata’s clothing and sitting on the Tathagata’s seat. “Great compassion is the room, gentleness and patience are the clothing, and the emptiness of all phenomena is the seat.” If we can do this, won’t we perfect our causes and attain fruition? These are the things that we should practice. Thus, “The goodness that is achieved is called virtue.”

While we are engaging in spiritual practice, we are cultivating blessings of virtue and wise conduct. This is how we proceed. All of our blessings and wisdom are being accumulated through all practices. To accumulate them, we need to engage in the Four Practices. The Three Flawless Studies and. Six Paramitas must be actualized in all actions. We also must follow the Three Directives. We have been discussing these teachings for such a long time.

Everyone, please be mindful! We need to understand the intent behind these teachings. This is the Buddha’s one great cause and what He came to the world to teach, Most importantly, He hoped for every one of us to be able to succeed [in their practice]. To succeed is to return to our intrinsic nature of True Suchness and comprehend our wisdom that is equal to the Buddha’s. Actually, the path to Buddhahood is right by our side. Therefore, we need to be mindful in our daily living.

The previous [sutra] passage says, 

“If they forget passages or verses, I will teach them to help them attain keen comprehension.”

If they forget passages or verses, I will teach them to help them attain keen comprehension. Those people who are replete with this virtue, or expound to the fourfold assembly, or read and recite the sutra in empty places will all be able to see my body.

If we forget about the words of the sutra or the meanings behind them, if we do not know how to explain them or how to put them into practice, at this time, the Buddha “will teach [us] to help [us] attain keen comprehension.” At this moment, the Buddha will manifest His pure and radiant body to remind us what we had forgotten and help us attain keen comprehension. “I will teach them to help them attain keen comprehension.”

“Those people who are replete with this virtue, or expound to the fourfold assembly, or read and recite the sutra in empty places will all be able to see my body.” This is the Dharma-body of Sakyamuni Buddha. He manifested His pure and radiant body. Actually, His pure and radiant body is the Dharma. When it comes to the Dharma, so long as we are sincere and mindful, amidst the assembly, we will naturally know how to actualize the teachings among people. In times of hardship, our benefactors will naturally appear to come and help us. Or, we will suddenly be inspired and our difficulties will naturally be resolved.

By helping ourselves, we help others. By helping others, we help ourselves. Then we can come together with many people and resolve difficulties. So many teachings cannot be realized by just sitting here listening or teaching. In reality, the Dharma can be found everywhere. Every single thing teaches us the Dharma. Anything can suddenly inspire us with an idea; if we cannot solve this [problem] here, sometimes by seeing that thing there, it allows us to resolve this difficulty. In so many situations, it is the Dharma helping us [to resolve things]. We must mindfully seek to experience this.

The following [sutra] passage says,

“If those people are in empty places, I will dispatch heavenly beings, dragon kings, yaksas, ghosts, spirits and others to be the assembly listening to their teachings. These people teach the Dharma with joy and do so in different ways without hindrance. All Buddhas safeguard them so they can bring joy to the assembly.”

If there are people in empty places, places completely without other people, as long as they uphold the Dharma, their minds will always be filled with this perfect teaching. Every thought they give rise to is reverent, so all Dharma-protectors can hear the words of their hearts. Thus, as spiritual practitioners, we need to pay great attention to every thought we give rise to. When we think about the Dharma, Dharma-protectors will naturally be around us. When we contemplate the Dharma, when the words of our heart teach the Dharma, naturally, heavenly beings, dragon kings, yaksas, ghosts, spirits and others will all listen to the words of our hearts expounding the Dharma. They will serve as “the assembly listening to [our] teachings.”

So, “These people teach the Dharma with joy.” Those who want to teach the Dharma need to constantly think about how they should teach it. They think, “I will be giving a class tomorrow. I need to prepare for that lecture immediately. Once I have prepared the lecture, I need to quickly practice giving it.” Many people who give speeches, or those who are learning to give speeches will recite it quietly to themselves. Students do this too! “I need to memorize the class materials.” It is the same principle. While students memorize class materials, they also have Dharma-protectors around them; hard work results in achievements. The principle is the same. Moreover, when we allow this perfect teaching to fill our hearts completely, we can make use of this Dharma in our hearts all the time in our daily living. Then every thought we give rise to will be speaking the Dharma. Naturally the Dharma-protectors will be the ones listening to us teach the Dharma.

This is because we teach the Dharma with joy. Those who love to teach the Dharma naturally have the Dharma in our thoughts at all times. We are always surrounded by Dharma-protectors and people who listen to the Dharma, which helps our minds be free of hindrances so we can go among people without any fear. Didn’t we discuss this before? We can go among people without fear or hindrances because we are safeguarded by all Buddhas. We must mindfully seek to comprehend this; when we give rise to one thought, all Buddhas of the trichiliocosm will be around us. So, we “can bring joy to the assembly.” This requires us to be mindful.

If we are in an empty place, a quiet, tranquil space, we can “cultivate and discipline our minds.” We need to collect our minds.

“If those people are in an open area”: This refers to people who, in quiet and tranquil places, cultivate and discipline their minds. From the Chapter on the Practice of Bringing Peace and Joy: In an open area they cultivate and discipline their minds, abiding peacefully, as unwavering as Mt. Sumeru.

We are so busy most of the time. When we must [deal with] many people and matters and are very busy, we must focus single-mindedly on what we are doing. After we have taken care of these matters and the people around us have gone, we need to quickly collect our minds and mindfully contemplate. Why do people have so many afflictions like this, have ignorance that cannot be resolved? When faced with this ignorance they cannot escape, how can we help these people free themselves from it? First, we need to calm ourselves down.

So, we must be “in quiet and tranquil places.” We leave the places which are busy and noisy and stay in quiet and tranquil places. There, we need to earnestly concentrate our minds. These people [are like those in] a later chapter called “the Chapter on the Practice of Bringing Peace and Joy.” There is a sutra passage that says, “In empty spaces, they cultivate and discipline their minds, abiding peacefully, as unwavering as Mt. Sumeru.” This is how we must engage in spiritual practice. We need to settle our minds. No matter how noisy or bothersome [the world is], our minds must still abide peacefully, as unwavering as Mt. Sumeru. This chapter in the Lotus Sutra, the. Chapter on the Practice of Bringing Peace and Joy, teaches us how to have our minds abide peacefully, as unwavering as Mt. Sumeru. This is where we need to put in our effort.

The sutra passage says the following, “I will dispatch heavenly beings, dragon kings, yaksas, ghosts, spirits and others to be the assembly listening to their teachings.”

I will dispatch heavenly beings, dragon kings, yaksas, ghosts, spirits and others to be the assembly listening to their teachings: The eight classes of Dharma-protectors vow to protect the Buddha-Dharma. Now that these Dharma teachers read, recite, expound and teach [this sutra], the Buddha dispatches them to be the assembly listening to their teachings.

The eight classes of Dharma-protectors have already been taught and transformed by the Buddha. Therefore, they vow to protect and uphold the Buddha-Dharma. Right now, although the Buddha is removed from us by over 2000 years, to this day it is the same. So, in the Chapter on Dharma Teachers, it says that as people read, recite, expound and teach [this sutra], the Buddha will dispatch the eight classes of Dharma-protectors whom He has already taught and transformed. They have already made vows to protect and uphold the Buddha-Dharma. So, the Buddha is telling us that the people who uphold the sutra, when out amongst many people, will have Dharma-protectors with them. Or, if they are in an empty space that is tranquil and quiet, with no human voices, the Dharma-protectors will still be with us. With every thought we give rise to, they will still come to listen to the Dharma, to our inner voice, to the Dharma in our hearts. All Buddhas and Bodhisattvas teach and transform sentient beings. Similarly, heavenly beings, dragon kings, ghosts and spirits are forever protecting the Dharma. By the same principle, when we ordinary beings form aspirations and accept the teachings, we can also attain the support and protection of these Dharma-protectors. We need to put our heart into realizing this.

“These people teach the Dharma with joy and can discern it without hindrance.”

These people teach the Dharma with joy and can discern it without hindrance: This means, when the Dharma teachers expound it for all people, they excel at discerning it and teach it with unhindered joyful eloquence.

Those who teach the Dharma with joy can discern all the different teachings. To help everyone understand they use matters to help them grasp the principles. Because there are many worldly matters and many afflictions, the Buddha expounded the Dharma to resolve the world’s afflictions; He prescribed this medicine according to the suffering of the world. Thus, the Lotus Sutra is the wondrous medicine to treat the world, the right medicine for the illness. Because of this, there are many teachings. For people who take joy in teaching the Dharma, “If you don’t understand this, it’s no problem. I will just use another analogy to explain. You still don’t understand? No problem, I will accompany you for a long time and use all kinds of methods, based on whatever situations you encounter, to tell you that this teaching is like this.”

So, among the Buddha’s teachings, there are the Nine Divisions of Teachings. We already explained this in the Chapter on Skillful Means. So, [the Buddha] uses analogies. For many teachings, the Buddha uses analogies according to sentient beings’ different capacities. This is like prescribing medicine according to the illnesses. Thus it says, they “can discern it without hindrances.” Those who teach the Dharma with joy are not afraid of how stubborn sentient beings are. They have to mindfully discern sentient beings’ capacities and spend a long time teaching and transforming them. The Buddha was able to wait for sentient beings for more than 40 years before He began to reveal the perfect teachings; only then did he begin to teach the True Dharma of the One Vehicle. This was because He did not have enough time. However, the Buddha manifested in this world according to the lifespans of this world. Although His causes and conditions for that life, His lifespan, had already come to an end, He left this life to return again. He left this life to enter Parinirvana, the great Nirvana. Yet He would still come again to this world according to the capacities [of sentient beings].

The Buddha [has done this for] dust-inked kalpas because He is the guiding teacher of the Three Realms. His students have not graduated yet, so this teacher cannot rest. So, [He is the] “guiding teacher of the Three Realms” and the kind father of sentient beings. He will absolutely continue to return. If we have the resolve to teach the Dharma with joy for sentient beings, we must still discern it. “This means when the Dharma teachers expound to all people, they excel at discerning it.” They must make these kinds of discernments and “teach it with unhindered joyful eloquence.” They must have this joyful eloquence.

In saying “teach with joy,” there are two meanings: First, Bodhisattvas, on attaining supreme Dharma, take joy in expounding it to sentient beings. Second, knowing what sentient beings desire and delight in, they expound the Dharma for them accordingly. The first meaning takes the teachers’ feelings of fitting joy to explain “joy.” The second meaning takes the listeners’ wishes to explain “joy.”

“Teach with joy” has two kinds of meanings. The first is that “Bodhisattvas, on attaining supreme Dharma, take joy in expounding it to sentient beings.” They have already understood this Dharma. Now, they are unsummoned teachers. They are not asked to expound [the Dharma], but they take joy in expounding it. They go everywhere to share good teachings, to share their realizations with everyone to help them understand. Because they have formed Bodhisattva-aspirations and want to cultivate the Bodhisattva-practice, they transform sentient beings and expound the teachings without being asked to. This is teaching with joy; they are happy to teach and help everyone understand [the Dharma]. Second, “Knowing what sentient beings desire and delight in, they expound the Dharma for them accordingly.” They know that sentient beings have the resolve to seek the Dharma, so they take joy in expounding the Dharma to them. They expound all the teachings to sentient beings without any reservations.

“Teaching with joy” has two other kinds of meanings. The first meaning is that the Dharma-teachers feel fitting joy. “This time is the opportunity I most look forward to. With these karmic conditions, I am willing to expound this Great Vehicle Dharma for everyone to listen to.” The second meaning is that the listeners are joyous and willing to listen to the Great Vehicle Dharma. After hearing it, they are willing to accept it and mindfully seek to comprehend the profound meanings of the Great Vehicle Dharma. Those who want to expound the Dharma hope to be able to teach the Great Vehicle Dharma so that everyone will be able to understand it. The people who want to listen have. Great Vehicle capacities and are willing to put the teachings into practice. They are willing to delve deeper and practice the wondrous and profound Dharma of the Bodhisattva Way. They are willing to do this. Thus, this is called teaching the Dharma with joy.

In other words, “Bodhisattvas adapt to the capacities of all sentient beings. Whichever Dharma they enjoy listening to, Bodhisattvas will teach it harmoniously and smoothly. Thus it is the wisdom of unhindered joyful eloquence.”

This means that Bodhisattvas adapt to the capacities of all sentient beings. Whichever Dharma they enjoy listening to, Bodhisattvas will expound it harmoniously and smoothly. Thus it is called the wisdom of joyful eloquence.

Bodhisattvas use the same methods as the Buddha. They use the Buddha’s methods [to teach] sentient beings according to their capacities and needs. Beginning with the teachings for those with limited capacities, [they taught] the Agama, Vaipulya and Prajna teachings based on sentient beings’ capacities; they also guided them patiently. “Bodhisattvas will expound it harmoniously and smoothly.” Regardless of whether it is the limited teachings or the Great Dharma, the people who expound the Dharma always follow sentient beings’ capacities. They do so harmoniously and without obstructions. They expound the Dharma smoothly without any hindrances. This is called the “wisdom of unobstructed joyful eloquence.” In the Buddha-Dharma, we must also learn the Four Unobstructed Wisdoms, unobstructed meaning, unobstructed rhetoric, unobstructed Dharma and unobstructed joyful eloquence. We need to learn all of the Four Unobstructed Wisdoms.

Thus, “All Buddhas safeguard them so they can bring joy to the assembly.”

All Buddhas safeguard them so they can bring joy to the assembly: Because they are safeguarded by all Buddhas, they can lead the listeners to give rise to great joy.

All Buddhas safeguard them because Buddhas want sentient beings in the world in the future to comprehend this Great Dharma. Thus, they are safeguarded by all Buddhas.

The following sutra passage says,

“People who draw near the Dharma teachers will quickly attain the Bodhisattva-path. People who follow these teachers and learn will be able to see Buddhas as numerous as the Ganges’ sands.”

Dharma teachers mindfully expound the Dharma. They work hard and deeply immerse themselves. They put their heart into giving this perfect teaching in hopes that everyone will be able to understand it and take it to heart. With Dharma teachers like this, many people will come to listen to them. “People who draw near the Dharma teachers will quickly attain the Bodhisattva-path.”

People who draw near the Dharma teachers will quickly attain the Bodhisattva-path: If people can draw near the teachers who expound the Dharma, they can quickly bring to fruition the Bodhisattva-path.

When we understand and comprehend the teachings expounded by the Dharma teachers, we will immediately form aspirations. Therefore, we “will quickly attain the Bodhisattva-path.” Indeed, we need to quickly take action. As we take action, we will realize [the Dharma]. After doing this, we give rise to joy. Then, we will naturally “attain the Bodhisattva-path.” As we walk along this path, we will be very happy and will continue to walk it. If we draw near the Dharma teachers, we “can quickly bring to fruition the Bodhisattva-path.” This is what the Buddha said.

Draw near: We must not deviate to the right or left; but be like a shadow following the shape. If we draw near them but do not accept their teachings, our closeness will not be beneficial. For those who draw near, follow, attain the Path and see the Buddha, by practicing the causal actions of Bodhisattvas, they will attain the virtuous fruits of all Buddhas because they never deviate from this wondrous Dharma.

When we say “drawing near”, it means that. “We must not deviate to the right or left, like a shadow following the shape.” Thus we always draw near [the Dharma teachers]. However, if we draw near them but do not accept their teachings, it will not be beneficial to us. This is what we discussed yesterday. We need to draw near [the Dharma teachers] but we also need to accept their teachings. If we can do so, “Those who draw near and follow [can] attain the Path and see the Buddha.” If we can draw near them and accept their teachings, we can naturally attain the Path. We will be able to walk this Bodhisattva-path.

“By practicing the causal actions of Bodhisattvas,” by following how Bodhisattvas engage in causal practice, “we will attain the virtuous fruits of all Buddhas.” We will be able to refrain from deviating, so we will “never deviate from this wondrous Dharma.” We need to comprehend [the Dharma]. In order to attain Buddhahood, we first need to practice the causal actions of Bodhisattvas. Then, we will be able to attain the virtuous fruits of all Buddhas. We must never deviate from this wondrous Dharma. The Wondrous Dharma Lotus Flower Sutra tells us that only by practicing the causal actions of Bodhisattvas can we attain the virtuous fruits of all Buddhas.

“People who follow these teachers and learn will be able to see Buddhas as numerous as the Ganges’ sands.” If we can follow the Dharma like this “and learn from these teachers, then through this sutra, we will be able to meet Buddhas of the. Three Periods as numerous as the Ganges’ sands. This is inseparable from our original mind.”

In summary, Buddhas as numerous as the Ganges’ sands are inseparable from our original mind. This is because we posses the nature of True Suchness.

There are Buddhas in the past, present and future. There are as many Buddhas as the Ganges’ sands. Because there are infinite sentient beings, as many as the sands of the Ganges river, there are also infinite Buddhas, as many as the sands of the Ganges River. This is what we need to learn. Learning the Buddha-Dharma is all about our mind. Therefore, we need to put effort into being mindful and applying the teachings in our daily lives. The goodness we accomplish in our daily living comes from applying the teachings we listen to every day in our lives. The Buddha-Dharma is in our daily living. The Buddha-Dharma is all about living our lives for the sake of giving. Therefore, I hope we will all always be mindful.

Episode 1251 – Draw near the Dharma and Never Deviate from It

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>> “We must draw near the Dharma and never deviate from it, the way a shadow follows a form. If we draw near it but do not accept its teachings, our closeness will not be beneficial. By drawing near and following it, we can obtain the teachings of the path and see the Buddha. This way, upon hearing the Dharma, we will be able to comprehend it, cultivate our causes and attain the fruition.”

>> The ultimate reality of all phenomena vanishes wherever the mind practices and ends in whatever is expressed by speech. This means the ultimate true principles cannot be explained by words, nor can they be thought of by the mind; they are inconceivable.

>> Those noble beings at the first ground of the Great Vehicle and above who have eliminated delusions and realized the truth, through the causal practice of Bodhisattvas, attain the virtuous fruits of all Buddhas. Never deviating from this wondrous Dharma, they can open the Buddha’s understanding and views.

>> “If anyone wants to do evil to them and attack with knives, sticks, bricks or stones, I will dispatch and transform people to guard and protect them.”

>> “If those who expound the Dharma are alone in an empty space, in solitude with no human voice around, reading and reciting this sutra, at that time, I will manifest my pure and radiant body. If they forget passages or verses, I will teach them to help them attain keen comprehension. Those who are replete with this virtue or teach to the fourfold assembly or read and recite the sutra in empty places will all be able to see my body.”

>> In solitude with no human voice around, reading and reciting this sutra: If those who expound the sutra are alone in an empty space, in that place, it is tranquil and quiet, with no sounds of human voices. In that tranquil and quiet place, they read and recite this wondrous Lotus Sutra.

>> At that time, I will manifest my pure and radiant body: In this place of solitude, there are no bothersome sounds from human affairs. Pure and clean in body and mind, they read, recite, accept and uphold the wondrous sutra. This is like seeing the Buddha’s radiant wisdom-body.

>> His radiance is His wisdom-body. By cultivating His nature to eliminate dust-like delusions, He unites with the wondrous nature of True Suchness and can manifest His forms everywhere. This is known as the transformation-body. Because they read and recite in peace, they can see the Tathagata’s three virtues of the [Three] Bodies. The three virtues of [Three] Bodies: the virtues of the Dharma-body, of prajna and of liberation.

>> People of flawless wisdom contemplate the Twelve Links of Cyclic Existence and the wisdom of the Four Noble Truths. Those who cultivate this kind of wisdom can eliminate afflictions of the Three Realms and be liberated from Leaks and cyclic existence.

>> If they forget passages or verses, I will teach them to help them attain keen comprehension: If they forget any of the sutra passages, the Tathagata, with His power of loving-kindness, will secretly encompass them and they will naturally attain keen comprehension. They will remember and uphold without forgetting.

>> [Those who] read and recite the sutra in empty places will all be able to see my body: If they read and recite this sutra in an empty place, they will all be able to see the Tathagata’s radiant and wondrous Dharma-body.

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“We must draw near the Dharma and never deviate from it,
the way a shadow follows a form.
If we draw near it but do not accept its teachings,
our closeness will not be beneficial.
By drawing near and following it,
we can obtain the teachings of the path and see the Buddha.
This way, upon hearing the Dharma, we will be able to comprehend it,
cultivate our causes and attain the fruition.”

We must be mindful! “We must draw near the Dharma and never deviate from it, the way a shadow follows a form. If we draw near it but do not accept its teachings, our closeness will not be beneficial.” We must mindfully comprehend this; are we drawing near the Dharma? Every day we prostrate and pay respect to, uphold, recite and read the sutra. We spend our entire day within these words. As we continue to chant and recite them, the sutra’s teachings are all around us. We follow it as a shadow follows a form. Anywhere we go, we are chanting the Buddha’s name. Anywhere we go, we are reciting the sutra. We are as inseparable as a form and its shadow as we chant the sutra and the Buddha’s name. In this way, we draw very close to [the Dharma].

“If we draw near it but do not accept its teachings, our closeness will not be beneficial.” We must mindfully seek to comprehend this. Even if we are in a monastery and say, “I take part in morning and evening recitations. I listen to the sutra every day. I do!” In this kind of environment, we are never far from where the sutras are. We are very close. [However,] “if we draw near it but do not accept its teachings,” if despite being close to [the sutra], we are unwilling to follow its principles, its rules for living, if we are unwilling to follow the Six Points of Reverent Harmony, if we are unwilling to follow the assembly, if we are unwilling to practice together, if we are like this, “Our closeness will not be beneficial.” Though we are in [this place,] we do not take these teachings to heart. Then what is the use of all this?

“By drawing near and following it, we can obtain the teachings of the path.” Only then will we be able to see the Buddha. As we draw near the Dharma and are around it, we must follow it. We must follow the people and their way of life. We must follow the rules and accept the Path and the Dharma. If the Path is to be walked in this way, then this is how we must walk it. If the Dharma is taught in this way, then this is how we must accept it. If we do this, we will approach this path, walk this path and diligently advance along in the direction of this path and its teachings. Then, we will gradually draw close to the Dharma. Slowly, we will take the principles of the Dharma to heart, and our body and mind will become one with the Dharma. If we do this, then seeing the Buddha will not be difficult. So long as we enter the Tathagata’s room and put on the Tathagata’s clothing, what difficulty is there in seeing the Buddha?

“This way, upon hearing the Dharma, we will be able to comprehend it.” When we enter the Tathagata’s room, put on the Tathagata’s clothing and clearly understand this Dharma, we “cultivate our causes and attain the fruition.” The Buddha-Dharma teaches us in this way, so as we follow the Buddha-Dharma, as we cultivate the causes in this way, we will accordingly attain the kind of fruition. If we do not follow our causes, if we do not cultivate our causes, then how will we be able to attain the effects? So, we must be mindful. Spiritual practice is more than just a superficial appearance.

In the past, there was a novice who wanted to go and obtain sutras, following in the footsteps of his ancient predecessors by going to the west. He wanted to investigate the west, to see what the Buddha-Dharma was like in India.

He requested leave from his master and expressed his determination to go west to obtain sutras. His master consented. “That is fine. When do you plan to leave?” He then said, “I am planning on leaving in a week. In seven days, I think I can set out on my journey. Since you want to go west to obtain the sutras, why do you have to wait for another week?” He replied, “The west is so far away from here. I do not know how long the road is. So, I have to ask the straw sandal maker to make some straw sandals for me . I want to prepare a few pairs of straw sandals so that while I am traveling, I can change them as they wear out.”

Then his master told him, “Oh, waiting seven days just for a custom order? How about instead, since there are so many dedicated followers, I will call on them for you and inspire them to resolve to give offerings to you. That is great too! Master, thank you!” So, his master truly made the announcement. “Someone has formed the aspiration to go west to obtain sutras. He needs straw sandals.” After everyone heard this, they were joyful and eagerly sent straw sandals to him. Each person offered a pair. Some people even offered two pairs. They gave with such enthusiasm that the sandals had already piled up in the corners; there were so many. “There are so many! This will do, it is enough. Don’t bring anymore [straw sandals].”

On that day, a lay practitioner came carrying an umbrella. “I heard our master say that you are going west to obtain the sutras. That is wonderful! I thought that with all the rain and sun, you would be uncomfortable travelling so far, so I brought an umbrella as a gift for you. That way you can protect yourself from the wind and the sun. Thank you!” He took the umbrella. “I am very grateful that our master has been so considerate of me.” Later, another person came to give him an umbrella and also gave him blessings for a safe trip and [for the umbrella] to protect him from the wind and rain. Another came, and then another. There were many people sending him umbrellas. A big pile of umbrellas was sent to his quarters.

Then the master came. “Have you prepared everything? I have everything I need. Is there anything you lack? No! Nothing! I already have straw sandals. See, there are so many. I also have umbrellas! Yes, they were afraid that you would be out in the sun and rain, so everyone was so eager [to help out]. Yes, they were!” The master then said to him, “I am looking at all these things of yours; although you are sufficiently prepared, you have such a long journey ahead of you, and you will have to cross rivers. I should call on people to gift you a boat.” Hearing this, the novice quickly told his master, “No, no! I do not even know how to bring all these things now. Master, you cannot give me a boat.”

The master said, “You need it. If you need to cross streams and rivers and you do not have a boat, how will you cross them?” When the novice heard the master say this, it became clear to him and he understood. He quickly bent down and prostrated to his master. “Master, I understand everything now. As for all the Dharma, our predecessors went west to obtain sutras and have already translated these sutras. I have been a monastic for so many years, but my mind is still empty, and I waste my time every day. The sutras and the Dharma are around me for me to listen to, for me to practice. We have such a good spiritual training ground, but I did not know how to cherish it. I even thought about going somewhere faraway [to obtain the Dharma]. How far was that road I would have traveled?”

“Life is impermanent. So many people have gone west to obtain the sutras. There have been many who had gone, but how many have returned? I also want to go, but for what I want, I have to prepare so many things that are hindrances for me. If I went to seek out sutras like this, there would be so many hindrances. How long would it be until I reach that place? In addition to all these worries, can I be really be safe at that place and bring an abundance Dharma back? Master, I understand now. I will settle down to earnestly learn the teachings. I will earnestly put my heart into the Dharma.”

From this story, we should understand. Where do we need to go to obtain the Dharma? The sutras are always within our minds. When the Buddha taught the Dharma, He had no Dharma to teach. When the Buddha wanted to transform people, there was no one to transform. This is because everyone intrinsically has the Buddha-nature. We all have wisdom equal to that of the Buddha, which neither increases nor decreases. We inherently have spiritual training grounds in our minds. When we have the Dharma in our mind, the entire body of the Buddha is here with us. It is just that we are covered by ignorance, layer after layer of ignorance, afflictions and worries. Even if we want to engage in spiritual practice, we have so much to worry about. Other people had good intentions and constantly sent things [for that monk]. But this only became a heavy burden. How exactly should we engage in spiritual practice? We should be mindful! All things are created by the mind, which is replete with all Dharma. Indeed, where else is there to go to obtain the sutras?

So it says, “We must draw near the Dharma and never deviate from it, the way a shadow follows a form.” We have always been surrounded by this Dharma. Not only does it surround us, the Dharma is as inseparable from us as our shadow. [This is] because we all intrinsically have the awakened nature of True Suchness. We all intrinsically possess this, just like our shadow is always with us. However, “We draw near it but do not accept its teachings.” Our ignorance constantly covers and conceals us. It enshrouds us. Our afflictions have isolated our nature of True Suchness. Therefore, we seek the Dharma outside ourselves. Actually, this will be of no benefit to us. Even if the Dharma were right in front of us, it would be of no benefit to us, because our minds are still covered by ignorance and afflictions. Even if the Buddha were all around us, or the Dharma were by our side, they would likewise have no benefit to us.

So, “By drawing near and following it, we can obtain the teachings of the path.” Then naturally we will “see the Buddha.” When we are able to understand that the principles are like this, then we are always amidst the principles; the Dharma of True Suchness is everywhere. We should understand this completely. If we can, by following it, we will obtain the teachings of the path. When we draw near and follow [the Dharma], we will naturally be able to attain this path; we will soon be able to walk upon this road. What road is this? [It is] the great, direct Bodhi-path. It is so direct. From the unenlightened state, we point ourselves towards the Buddha on this straight path and walk along this path. This is called the great, direct Bodhi-path; it is very direct. When ordinary beings align themselves with the Buddha’s heart, we will reach our nature of True Suchness. We should take the Buddha’s heart as our heart and [walk] upon this great Bodhi-path. If we do this, how could it possibly be hard to see the Buddha?

So, “This way, upon hearing the Dharma, we will be able to comprehend it.” We must do this ourselves; we must also give everyone the chance to listen to the Dharma, to listen to the Dharma with a mind at peace. We must listen to the Dharma with a mind at peace to understand and to cultivate causes of wisdom and blessings. When our blessings and wisdom are complete, we will naturally attain fruition. When we are replete with great compassion, we enter the Tathagata’s room. We must work hard all the time to face the ignorance and afflictions of the world’s sentient beings. We must wear the clothing of patience to face these countless afflictions and ignorance. How can we guide sentient beings to refrain from all evil and do all that is good? We must shield ourselves from evil things and teach the virtuous Dharma. This is what it means to wear the clothing of patience. If we are able take “the emptiness of all phenomena as our seat” and sit peacefully on the Dharma-seat of the emptiness of all phenomena, we will be able to teach the Dharma according to capabilities. The Buddha did this, so we as Buddhist practitioners should also do the same. This is learning the Buddha’s teachings. It is not difficult to learn the Buddha’s teachings.

The ultimate reality of all phenomena vanishes wherever the mind practices and ends in whatever is expressed by speech. This means the ultimate true principles cannot be explained by words, nor can they be thought of by the mind; they are inconceivable.

“With the ultimate reality of all phenomena, the workings of the mind cease and language falls short.” So, this is about the ultimate true principles. This is the emptiness of all phenomena. This is the ultimate reality. Because principles have always been invisible, “With the ultimate reality of all phenomena, the workings of the mind cease.” We try to teach the Dharma that we can think of in our minds, try to speak of these teachings, Actually, as we inform everyone about this path and how to walk upon it, this path is no longer within our minds. We have already expressed the Dharma outwardly. Aren’t our thoughts like this every day? In terms of our thoughts, we put our wisdom into action every day and realize the true principles of all things in the universe, which become one with our enlightened nature of True Suchness. The universe is so big, but our minds are able to embrace it. The true principles of the universe are contained within our consciousness, and we can readily put them to use. Once we have put [the Dharma] to use, it will no longer be kept within our minds. We will constantly put it to use at all times. It comes at any time, goes at any time, and it will always be empty. This is the Dharma. The principles of all things in the world are endlessly available for us to use at will.

So, “The workings of the mind cease.” We have walked [this path]. As one foot steps forward, the other must let go. We have seen and walked down this path. Now that [this path] is behind us, we have a way to advance and move forward. This is the same principle, “The workings of the mind cease.” We have walked this path. We have understood the principles of this path. But we still have to keep going forward. So, “The workings of the mind cease.” It is the same; the principles we are speaking about now have been taught before. “Language falls short.” We have spoken of so many principles. Once we teach them, everyone puts them to use. Whichever principles others decide to accept has nothing to do with us. When people choose whether or not to make use of them, it has nothing to do with us. So, “Language falls short.” If we were to stock pile them in our minds, would it not be like stock piling the straw sandals? Would it not be like stock piling the umbrellas? There is nothing there; it is empty. So, “Language falls short.”

The ultimate true principles “cannot be explained in words.” True principles must be experienced. Whatever is taught [connects with] our wisdom, our consciousnesses, our seventh, eighth and ninth consciousnesses. The Dharma, the pure Dharma, is stored within our ninth consciousness. Our pure, undefiled nature of True Suchness is like this; it is like a gushing spring, There are so many teachings that we cannot completely teach or expound them all. So, these ultimate true principles cannot be expressed in words.

If we want to describe these teachings, we must understand them completely. The Dharma is endless in variety, so it can be understood according to people’s capabilities. One phrase of the Dharma, in different environments and different places, will give us different feelings and realizations. So, with the same Dharma, “The workings of the mind cease.” Different people accept it differently. In different environments, they have different realizations. It is the same. We cannot use language to tell someone, “It is like this.”

Principles are innately formless and intangible. When we take in this Dharma and put it to use, we can make use of all Dharma from just one phrase. But these teachings cannot be fully expressed through one phrase or word. So, “Nor can they be thought of by the mind; they are inconceivable.” The Dharma cannot simply be taught or conceived of. It is unimaginable and inconceivable. If our minds are only thinking about it and are not applying it, if we are not digesting [the Dharma], then this will make us ill! In summary, in learning the Dharma, we must mindfully seek to comprehend it. Of course, this requires engaging in spiritual practice and reaching mastery.

Those noble beings at the first ground of the Great Vehicle and above who have eliminated delusions and realized the truth, through the causal practice of Bodhisattvas, attain the virtuous fruits of all Buddhas. Never deviating from this wondrous Dharma, they can open the Buddha’s understanding and views.

Only “Those noble beings at the first ground of the Great Vehicle and above who have eliminated delusions and realized the truth” will have a way to take one phrase to heart and reach comprehension in response to all phenomena. This is what we must put our hearts into. “Through the causal practice of Bodhisattvas” means as Bodhisattvas we must cultivate causes. All Buddhas have attained the fruit of Buddhahood. Bodhisattvas must go among people to see how people’s countless kinds of afflictions and ignorance arise and how to tame this ignorance and these afflictions, how to eliminate these dust-like delusions. “Those noble beings at the first ground of the Great Vehicle and above,” those who form great aspirations and sages can understand this principle. So, they can put the Bodhisattva-path into action and go forward to attain the fruit of Buddhahood.

We must “never deviate from this wondrous Dharma,” the perfect teachings of the Wondrous Dharma Lotus Flower Sutra. So, we must open the Buddha’s understanding and views. The Lotus Sutra teaches us to open the Buddha’s understanding and views, to break through our ignorance and completely eliminate it. We must completely push aside the afflictions that enshroud us. Only then can we open the Buddha’s understanding and views.

So, the previous sutra passage says,

“If anyone wants to do evil to them and attack with knives, sticks, bricks or stones, I will dispatch and transform people to guard and protect them.”

This was what we said previously. To uphold this sutra, to teach and listen to this sutra and to put the Bodhisattva-path into action are easier said than done! There are many chances of encountering evil words and slander. There are even people who will think of ways to cause harm. There are many chances like this as well. But Buddhas and Bodhisattvas dispatch and transform people. He will naturally dispatch people who can be our benefactors. They will appear before us and come to our rescue “to guard and protect” us. They will come and protect us.

The following sutra passage says,

“If those who expound the Dharma are alone in an empty space, in solitude with no human voice around, reading and reciting this sutra, at that time, I will manifest my pure and radiant body. If they forget passages or verses, I will teach them to help them attain keen comprehension. Those who are replete with this virtue or teach to the fourfold assembly or read and recite the sutra in empty places will all be able to see my body.”

“In solitude with no human voice around, reading and reciting this sutra” refers to when we are alone in an empty space, when we are by ourselves in an open space where it is very tranquil without the sound of peoples’ voices. In this tranquil place, we should earnestly read and put our efforts and our heart into understanding the Wondrous Dharma Lotus Flower Sutra, the content of this sutra. This takes a lot of time [to understand].

In solitude with no human voice around, reading and reciting this sutra: If those who expound the sutra are alone in an empty space, in that place, it is tranquil and quiet, with no sounds of human voices. In that tranquil and quiet place, they read and recite this wondrous Lotus Sutra.

When I think back to the time when I was young, there were no people, matters or things that complicated or disturbed [my spiritual practice]. As I engaged in spiritual practice by myself, in that state, I was wholeheartedly immersed in the Dharma. This period of time was truly serene. No one disturbed me. But that time period and the current times are completely different. Time is fleeting. Now, there are always many disruptive changes.

But, when I am teaching the sutra, it is like going back to that period of time. Time can be shortened to feel like just moments, as if it were just yesterday. I can still recall that time. So, that pure, tranquil and solitary time truly had a sense of elegance. The state of the perfect teachings, this state of tranquility and clarity, cannot be described by words. It is indescribable. [It is like the saying]. “Only the person who drinks the water knows if it is hot or cold.”

So, “If those who expound the sutra are alone in an empty space, in that place, it is tranquil and quiet, with no sounds of human voices.” There are no sounds of human voices; it is very quiet. It is “In that tranquil and quiet place [that], they read and recite this wondrous Lotus Sutra.” They read this sutra.

“At that time, I will manifest my pure and radiant body.”

At that time, I will manifest my pure and radiant body: In this place of solitude, there are no bothersome sounds from human affairs. Pure and clean in body and mind, they read, recite, accept and uphold the wondrous sutra. This is like seeing the Buddha’s radiant wisdom-body. 

Yes, this pure and radiant body and that state of manifestation truly cannot be described in words. So, language falls short; “The workings of the mind cease.” It truly cannot be described, but the Dharma still exists. That state of mind, the consciousness still exists. “In this place of solitude, there are no bothersome sounds from human affairs.” In this state, “[They are] pure and clean in body and mind.” They read, recite, accept and uphold the Wondrous Dharma Lotus Flower Sutra. This is truly like entering this state and seeing the Buddha’s body, like seeing the Buddha’s radiant wisdom-body. It truly is indescribable. So it says, “This is like seeing the Buddha’s radiant wisdom-body.” This state and these principles are all stored in that pure and clean consciousness.

So, “His radiance is His wisdom-body.” This radiance, purity and tranquility, this kind of radiance is very warm and quiet. This is wisdom.

His radiance is His wisdom-body. By cultivating His nature to eliminate dust-like delusions, He unites with the wondrous nature of True Suchness and can manifest His forms everywhere. This is known as the transformation-body. Because they read and recite in peace, they can see the Tathagata’s three virtues of the [Three] Bodies. The three virtues of [Three] Bodies: the virtues of the Dharma-body, of prajna and of liberation.

This is what our bodies and minds can be like. So, we must “cultivate [our] nature to eliminate dust-like delusions.” We should cultivate our nature to eliminate even our dust-like delusions, to say nothing of our afflictions and ignorance. [We must rid ourselves of] afflictions, ignorance and dust-like delusions. In our process of spiritual practice, we return to our intrinsic nature, This means eliminating ignorance and dust-like delusions, and of course, all of our afflictions will be completely eliminated. So, “By uniting with the wondrous nature “of True Suchness, He can manifest His forms everywhere. This is the transformation-body.” The radiant body is His wisdom-body, which is the Buddha’s understanding and views. [This is] His entire body. So, [He] manifests His form everywhere. Regardless of where we go, we can manifest [His] entire body everywhere and teach the Wondrous Dharma Lotus Flower Sutra. The principles always exist. So it says, “He can manifest His forms everywhere. This is the transformation-body.”

The Buddha has the Dharma-body, [reward-body] and transformation-body, The transformation-body is always present. So, we must earnestly engage in spiritual practice and return to our nature of True Suchness, so [our body] can be pure. We must not have afflictions from interpersonal conflicts. We must be completely pure. Our pure intrinsic nature should unite with True Suchness. This way, we can “manifest [our] forms everywhere. This is the transformation-body.” So, “Because they read and recite in peace, they can see the Tathagata’s three virtues of the [Three] Bodies.” The three virtues of the [Three] Bodies are the virtues of the Dharma-body, prajna, liberation. These are also called the three virtues, so they are the virtue of the Dharma-body, the virtue of prajna and the virtue of liberation. We will be replete with all of these.

We must be like this in our process of spiritual practice, In this way, we can attain “flawless wisdom”, which is “the wisdom to contemplate the Twelve Links of Cyclic Existence and the Four Noble Truths.”

People of flawless wisdom contemplate the Twelve Links of Cyclic Existence and the wisdom of the Four Noble Truths. Those who cultivate this kind of wisdom can eliminate afflictions of the Three Realms and be liberated from Leaks and cyclic existence.

We keep saying that the sutras of perfect teachings include the Agama, Vaipulya and Prajna. Although we have entered the perfect teachings, [we still need] “the wisdom to contemplate the Twelve Links of. Cyclic Existence and the Four Noble Truths.” We must earnestly come to this point step by step. “Those who cultivate this kind of wisdom can eliminate afflictions of the Three Realms and be liberated from Leaks and cyclic existence.” Everyone should be clear on this.

But when they have the aspiration to engage in spiritual practice, “If they forget passages or verses, I will teach them to help them attain keen comprehension.” The Buddha will naturally dispatch and transform people to explain it to us, so that we can completely understand the principles of this sutra. Thus, “If they forget any of the sutra passages,” the Tathagata’s power of loving-kindness, will help us completely understand this Dharma. We will naturally attain wisdom. We will be able to comprehend, remember and uphold it.

If they forget passages or verses, I will teach them to help them attain keen comprehension: If they forget any of the sutra passages, the Tathagata, with His power of loving-kindness, will secretly encompass them and they will naturally attain keen comprehension. They will remember and uphold without forgetting.

“That’s right! It was like this in the past. I read and recited like this, and there was also this course of events of people, matters and things.” This helps us remember and uphold without forgetting, so we must earnestly be mindful.

“Those who are replete with this virtue or teach to the fourfold assembly….” Some people are already replete with the three virtues, the virtue of the Dharma-body, of Prajna and of liberation. They are replete with these pure virtues. They take the emptiness of all phenomena as their seat. They are liberated. They teach the Dharma to the fourfold assembly in this way. So, in order to expound the Dharma to the fourfold assembly, we ourselves must first cultivate [causes] and attain [fruition]. “Those who attain have virtue.” When we have attained the Dharma and taken it to heart, we will naturally be able to expound this kind of the Dharma to the fourfold assembly.

“[Those who] read and recite the sutra in empty places will all be able to see my body.”

[Those who] read and recite the sutra in empty places will all be able to see my body: If they read and recite this sutra in an empty place, they will all be able to see the Tathagata’s radiant and wondrous Dharma-body.

All we need is to form aspirations like these and have this kind of sincerity. Even if it is one phrase or one verse, every phrase and every verse should be reverently read, recited, accepted, upheld and explained. We should remember every phrase and verse and read and recite them in this way. “If they read and recite this sutra in empty places, they will all be able to see the Tathagata’s radiant and wondrous Dharma-body.” It was said earlier that wherever this sutra is, the Buddha’s entire body will be there. As long as we are truly sincere and reverently mindful, the Dharma will not leave us; like a shadow following its form, it will always be by our side. When it is like this, “We will be able to see the Tathagata’s radiant and wondrous Dharma-body.”

So, we must always be mindful in our daily lives. The Buddha-Dharma is for us to put to use, not merely for us to recite and read. We [may] only recite and read it, but as it said previously, “We must draw close to the Dharma and never deviate from it.” If we only recite, read, expound and listen to it, if we only do this, although [the Dharma is always with us], “We draw close to it but do not accept its teachings.” If we do not accept the Dharma’s teachings, “our closeness will not be beneficial.” Didn’t we just talk about this earlier? We should truly be mindful. We must have faith that the Dharma was originally very close to us; it has never left us. Since dust-inked kalpas ago it has been like this; the nature of True Suchness has never left us. Throughout lifetime after lifetime, it is like a shadow following its form. Regardless of which realm we transmigrate to, the nature of True Suchness still follows our body. It can be said that we have these karmic conditions, this convergence of causes and conditions, to truly encounter the Buddha and learn the Buddha-Dharma.

Although the Buddha entered Parinirvana more than 2000 years ago, we still take Him and the Dharma as our teachers. Sakyamuni Buddha is the kind father of sentient beings, the guiding teacher of the Three Realms and also like our teacher and father now. We are surrounded by His Dharma. We intrinsically have the nature of True Suchness, so being able to joyfully encounter the Buddha-Dharma, we should embrace these teachings. We must embrace the teachings of this Dharma, uphold the precepts and earnestly practice our disciplines, the Six Points of Reverent Harmony. We should follow the group in spiritual practice and go among people to transform sentient beings.

In regards to this Dharma, “By drawing close and following it, we can attain the teachings of the path.” In doing this, we will quickly see the Buddha, because the great Bodhi-path is direct. Although we are unenlightened beings now, we are aligned toward the state of Buddhahood. So, as long as we walk directly on this road, diligently set out and step forward, steadfast and grounded, naturally, “upon hearing the Dharma,” we will “be able to comprehend it, cultivate our causes and attain the fruition.” This is not difficult. As long as we have the will, are sincere, reverent and willing, the Tathagata will reside everywhere around us. This is how it will be, so long as we spiritual practitioners are always mindful.

Episode 1250 – The Dual Benefits of His Form and Voice

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>> “The king of all noble beings teaches the Dharma to transform sentient beings. All Dharma is empty; there is nothing to show. The appearance of words is tranquility and cessation. Because of causes and conditions, He can teach the Dharma using all kinds of analogies. The dual benefits of His form and voice reach far and wide, in space and time throughout the Dharma-realms.”

>> “After I enter Parinirvana, if there are people who can expound this sutra, I will transform and dispatch the fourfold assembly of bhiksus, bhiksunis and pure men and women to make offerings to these Dharma teachers and to guide sentient beings to gather together so they can hear the Dharma.” 

>> “If anyone wants to do evil to them and attack with knives, sticks, bricks or stones, I will dispatch people I have transformed to guard and protect them. If those who expound the Dharma are alone in an empty place, in solitude with no sounds of people around, reading and reciting this sutra….”

>> If anyone wants to do evil to them and attack with knives, sticks, bricks or stones: Some people may come harboring ill intentions in their minds. They will give rise to evil and cause all kinds of harm.

>> “I will dispatch people I have transformed to guard and protect them. This means He will dispatch those He transformed who excel in protecting the Dharma teachers to guard and protect them with skillful means.”

>> “If those who expound the Dharma are alone in an empty place…. If there are people who diligently uphold and expound the sutra alone in an empty place….”

>> With utmost sincerity, they read and recite this wondrous sutra. This helps them engage in inward contemplation and resonate with the Dharma. Virtuous words and wondrous meaning bring about harmony like how milk harmoniously blends with water. Their minds can contemplate even more clearly at this time, for they are tranquil, clear, wondrous and profound.

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“The king of all noble beings
teaches the Dharma to transform sentient beings.
All Dharma is empty; there is nothing to show.
The appearance of words is tranquility and cessation.
Because of causes and conditions,
He can teach the Dharma using all kinds of analogies.
The dual benefits of His form and voice
reach far and wide, in space and time throughout the Dharma-realms.”

We must mindfully seek to understand this. “The king of all noble beings” is the Buddha. Sakyamuni Buddha is the king of all noble beings. He appeared in this world for one great cause; He came to this world solely to teach the Dharma to transform sentient beings. This was the Buddha’s one great goal. We sentient beings of this world need this because we are all lost; we reproduce afflictions and accumulate karmic forces. The king of all noble beings is the “guiding teacher of the Three Realms” and the “kind father of the four kinds of beings.” How could He bear to let the sentient beings of the Three Realms remain mired in these complicated thoughts and enshrouded in dust-like ignorance? How could He bear for sentient beings of the form realm to have deviant, ignorant thoughts? How could He bear for sentient beings in the desire realm to be laden with layer upon layer of afflictions? All sentient beings throughout the Three Realms give rise to discursive thoughts. Perceiving sounds and appearances, they lack clarity and therefore accumulate karmic forces. 

The Buddha keeps returning to this world lifetime after lifetime solely to open and reveal [the Dharma]. He teaches the Dharma to transform sentient beings. When will sentient beings finally be able to think clearly, thoroughly understand worldly matters and discern right from wrong? How much longer will this take? And how many people [will be able to do this]? We have seen how people successively began to understand [the teachings], but after this, how many more people will be able to follow? Among the myriads of sentient beings, how many can truly comprehend the Buddha’s intent and truly resonate with the Buddha’s mindset? Yet the Buddha still has compassion for us all.

So, “All Dharma is empty; there is nothing to show. The appearance of words is tranquility and cessation.” How could this possibly be taught? Sentient beings hear it and seem to understand, yet they also seem not to understand. So, we can only be patient. “Great loving-kindness and compassion is the room. Gentleness and patience are the clothing.” In the end, it all comes back to, “The emptiness of all phenomena is the seat.” Regardless of whether we take great loving-kindness and compassion as our room and regardless of how we serve others, sentient beings are still unable to understand. They are still attached to their own standpoints and to their own perspectives. Will they be able to understand this? “Great loving-kindness and compassion is the room.” When we are transformed by this great compassion, we will together enter the Tathagata’s room. We personally experience the Tathagata’s intent, the room of the Tathagata’s heart. If we can abide in the same place as the Buddha and take the Buddha’s heart as our own, if we are able to do this, we take “great loving-kindness and compassion as the room.” We are able to embrace all sentient beings.

[We must also] take “gentleness and patience as our clothing.” Sentient beings are stubborn. As people who are able to comprehend the Dharma, we must put on this clothing of patience and use it to cover and protect sentient beings to prevent them from giving rise to evil and stop them from committing more misdeeds. The clothing of gentleness and patience enables us all to get along peacefully and unite with one heart as we serve for the sake of the world’s sentient beings. This is our goal in spreading the Dharma and our reason for teaching the Dharma. We wish to help everyone cultivate a heart of gentleness. Even if others have made mistakes in the past, we must be gentle and forgive them. So, “covering with clothing” is forgiving. In this way, we can help stubborn sentient beings stop giving rise to evil and stop committing wrongdoings. This is what it means to guard against wrongs and stop evils. In order to keep them from giving rise to discursive thoughts of wrongdoing, we must quickly “cover” them. We must use the clothing of gentleness and patience to cover and protect them. People who do this are Bodhisattvas!

Can we say to the sentient beings of the world, “I am telling you, the way you act right now, you have to change right away!” Will they change? Actually, we can just look at ourselves. Are we not constantly making mistakes ourselves? We should hold up our great perfect mirror wisdom and take a look at ourselves in that mirror. What kind of appearance do we see? With this kind of appearance, how can we tame others? If the person in the mirror smiles, it is because the person outside the mirror smiles. When the person outside the mirror smiles, the person in the mirror will smile. This method is “the clothing of patience and gentleness.”

However, sentient beings are stubborn, so this is easier said than done. All we can do is [keep in mind] the “emptiness of all phenomena.” I want to talk to you about it, but there is nothing for me to show you. We can only teach the Dharma using empty words; “there is nothing to show. The appearance of words is tranquility and cessation.” So, I am only able to speak about it. Those who have the aspiration and the capabilities will be able to accept it, for they will feel a sense of shared understanding. This seems to be what the Dharma is like. Since it is like this, it is very hard to teach. Since it is like this, it is very hard to transform sentient beings. This is because “All Dharma is empty; there is nothing to show.” Many principles of matter require intensive study before we can understand what this matter is like. [We must study] all components of an object before we can fully realize its true nature, its principles. It is the same with the principles of medicine. If someone is ill, what medicine should we use to treat them? We must carefully study this. Everything in the world is medicine. Whether good medicine or poisonous medicine, it can all be found on this earth.

When we look at a flower, it might seem pretty, but what we do not know is that it is extremely poisonous. I once heard, many, many years ago, how someone had brought a lunchbox but had no chopsticks. He broke branches off a nearby tree to use as chopsticks and was poisoned beyond rescue. This is very scary! If no one studied the poisonous [plants] in this world, no one would know what they can do to our nervous system. Which substance is it that can have this kind of effect? We must study this. There are also other kinds of medicines that, when mixed together, can cure people’s illnesses. This also requires us to be very mindful.

There is no sign displayed in front of these things to say, “This is the principle of this thing. It is a medicine that can treat illness.” And it is not [enough] with one kind. Just one kind of medicine may not be effective. If we take Chinese medicine, we can see for ourselves how, when pharmacists in Chinese medicine stores fill prescriptions for herbal medicine, some prescriptions require up to 10 or 20 medicinal herbs to be mixed together and brought home to brew. Only then will we have an effective medicine that can treat our illness. I am sure that in Western medicine, to make even a small pill requires countless different specialties to refine it and mix it with who knows how many kinds of medicine in order to manufacture that pill. Indeed, it takes a very long period to research, develop and refine [a medicine].

The phenomena of our world are also Dharma, but when it comes to these phenomena and principles, how well do we actually understand most of them? We need to be very mindful. [We must] constantly teach and always be mindful. Teaching someone to achieve fruition is not easy. To be able to study something for a long time, we must undergo a long period of difficulties. Will we be successful? We do not know. How long will it take? We do not know. Actually, there are so many things that are like this. This is the case also with the principles. If we wish to engage in spiritual practice, can our capabilities resonate [with the Dharma]? Can we be mindful? Can we comprehend [the teachings]?

In the same way, “All Dharma is empty; there is nothing to show.” There is no way to point out to someone, “This is what the Dharma is like. This is what the principles are like.” This Dharma lies within our enlightened nature. We use our words to describe things to others. The sound of my voice is intangible and invisible. Can it enter your ear-root so that your ear-consciousness, through the nerves within your ears, can hear it? Once it enters your ear-root, does your mind-consciousness take it in? This is also intangible. Are you attentive? I cannot know. So, “The appearance of words is tranquility and cessation.” Do [the words] I have spoken, my voice, after entering your hearts, remain there or are they nowhere to be seen? Thus, “The appearance of words is tranquility and cessation.” The Dharma is like this; it is this profound.

But “Because of causes and conditions, He can teach the Dharma using all kinds of analogies.” We need causes and conditions. We need causes and conditions to converge for people with this kind of talent, willingness and capabilities to gather together. [Only then] will they be able to study together and use all kinds of materials to keep experimenting, over and over, testing all kinds of different substances. It is the same with the Dharma. Should I be using the Agama’s law of karmic cause and effect to teach? Or should I directly tell people, “Everything is suffering!” and teach everyone about suffering? Everyone knows about suffering; it can be seen and felt. Illness is suffering! Yes, everyone is very afraid [of suffering]. So, what can be done?

We must know that “suffering” arises from “causation.” Those who suffer from illness will die! We are afraid, so we want to find a cure. Treatment requires medicine; this requires methods. So, regarding “causation,” we all need to understand how this causation comes about through the accumulation of discursive thoughts. Even the word “causation” alone is not such a simple thing. We must understand this. Why are we so opposed to this particular person? Why do we have these thoughts that are so complicated? Why are we…? This is something that we must understand.

If we cannot open our minds, when it comes to suffering, we feel we know it. But when it comes to causation, we keep getting ourselves more and more entangled. So, how do we treat this? We know that illness causes death. The more we fear it, the more panic-struck we feel. We need medicine to treat us, but which medicine should we take? We desperately try all kinds of medicines, try so many. So how can we find the right medicine that is suitable to treat the illness? This is very important. The principle is the same; it all depends on our causes and conditions.

“Because of causes and conditions, He can teach the Dharma using all kinds of analogies.” [The Buddha] used all kinds of methods to make analogies. Are we truly able to listen to these analogies and take them to heart? There are many things He used to make analogies. He used gentle analogies and. He used forceful analogies. Who knows what is actually in the minds of sentient beings, so what methods should be used? Life is short and impermanent. How much time do we have left? We must quickly seize the time we have. Once the causes and conditions have come together, we should all share the same idea. This was what the Buddha most urgently [hoped]. So, the Chapter on Dharma Teachers points us toward the perfect teachings. [The Buddha] now brought together the past Agama, Vaipulya and Prajna teachings as He opened the door to the true teachings. These were all integrated into these perfect teachings. We must mindfully seek to understand this.

Earlier in the Lotus Sutra, there were many analogies that we have previously spoken of, and there are many more to come later on. Since there were analogies in the previous sutra passages, why are there still more to come? It is because even though He taught sentient beings so much before, they still may not necessarily understand. So He had to continue to use these causes and conditions and all kinds of phenomena as analogies. We must mindfully seek to understand “causation.” We cannot give up on this. How can sentient beings accumulate so many habitual tendencies? How can sentient beings accumulate so many afflictions? This was still the same [even though] they had [heard] the perfect teachings. “I have already heard the Lotus Sutra! So, when it comes to the Agama, Vaipulya and Prajna teachings, I have already attained these.” We have not attained them yet! At this time, we are still confused.

The Agama teachings contained within them analogies based on causes and conditions. This is also discussed in the Lotus Sutra. The Vaipulya and Prajna teachings [show that] the nature of all phenomena is empty. The Buddha still teaches us this. So, this “dual benefit of His form and voice” is found within this sutra. This has to do with people’s facial expressions and their voices. If they speak good words and teach the Dharma, a single sentence can reach people everywhere. But if they speak negatively about someone and stir up trouble, when people hear it [they will think], “How could that person make such a mistake? How could he do such a thing? We must stop him!”

We are constantly saying that everyone intrinsically has Buddha-nature and that everyone can attain Buddhahood. We must accommodate both good and evil [people]. In the Lotus Sutra [it describes] how we will sometimes encounter [people], as mentioned in the previous passages, who denounce us with harsh words or harm us with knives or sticks. These are evil forms, evil voices and evil appearances. But we may be able to turn these things around. By using the wondrous sound of goodness and the appearance of a gentle attitude, we can have this dual benefit.

By using our voice to teach the Dharma and our every [action] to transform sentient beings, everything we do serves as a good example. We can then transform others through our positive example. If we want to transform people and teach the Dharma, we must use both our voice and form to do this. Both voice and form can benefit sentient beings. In terms of space, this kind of benefit can extend throughout the entire world. By making good use of today’s technology, our images and sounds can extend horizontally to benefit sentient beings everywhere. What about in terms of time? Since infinite kalpas ago, Buddhas and Bodhisattvas have taught the Dharma to help us understand that everyone’s nature of True Suchness is without beginning or end, without arising or ceasing. It is intrinsic to everyone. This True Dharma can be attained by everyone; becoming Bodhisattvas is not an impossible task.

One group of Bodhisattvas after another have made special trips here to show me their exhibits. Every Jing Si Hall is putting on an exhibit. These historical exhibits serve to “bear witness to our era and write the history of Tzu Chi.” These people are not professionals, but they all come together with one heart. The designs they have drawn out and the concepts they have thought of impressed me greatly.

The images of Living Bodhisattvas who personally go out to serve are seen in [these exhibitions], and other peoples’ images are also included. [They show] the way to serve. Aren’t they Living Bodhisattvas? They are! They are able to accomplish this. Can we do it? There are people today who are able to have “unconditional loving-kindness” and “universal compassion.” Isn’t the Dharma taught by the Buddha, “unconditional loving-kindness and universal compassion,” the True Dharma? The Dharma taught by all Buddhas and Bodhisattvas can be practiced in the world today. The Buddha spoke of “trillions of transformation-bodies.” With modern technology, we can accomplish this. While I am sitting here, right now, how many images of my person can be seen out there? I do not even know this myself.

But we can now accomplish what the Buddha said over 2000 years ago. This required the knowledge of many people who engaged in research for us to actually be able to manifest “trillions of transformation-bodies” to widely transform sentient beings. If we use [technology] in destructive ways to harm the earth and to hurt people, what kind of world will this become in the future? Technology can be used in this way as well. Several decades ago, two nuclear bombs were dropped in Japan and destroyed so many lives. Several decades later, trace quantities of radioactive dust still remain in the air.

Everyone, all humans have unlimited potential, a limitless innate capacity. Isn’t this having spiritual powers? Will we use our spiritual powers for evil or use them for good? Should we use them the way Devadatta used them or the way Purna Maitrayaniputra used them? These were completely different. They both heard the same Buddha-Dharma, but Devadatta was full of ambition whereas Purna Maitrayaniputra had the Buddha’s heart of loving-kindness. They were completely different.

This is to say that with what the Buddha’s voice and form taught Purna, it was as if infinite Buddhas were in the world teaching the Dharma. In the Chapter on Dharma Teachers, the Buddha taught Medicine King Bodhisattva that the Lotus Sutra is the wondrous medicine for saving this world. The Buddha again called to. Medicine King Bodhisattva. This was because Medicine King Bodhisattva was very mindful in seeking the teachings of the Lotus Sutra and the Dharma taught by the Buddha. He sacrificed his own life seeking the Dharma. This was the spirit of Medicine King Bodhisattva as he sought the Dharma and spread the Dharma. In the Chapter on Dharma Teachers, the Buddha uses Medicine King Bodhisattva as the recipient of the teachings. These were his causes and conditions. In order to teach, the Buddha had to continually look at people’s capabilities. [He saw] Medicine King Bodhisattva’s diligence in seeking the Dharma and thus chose him as recipient for the teachings. Dharma teachers must uphold the sutras and be determined. They must endure suffering, gather all compassion together, wear the clothing of patience and sit upon the seat of emptiness. They must take the emptiness of all phenomena as their seat.

So, [the Buddha continually taught] to Medicine King Bodhisattva. The Buddha called to Medicine King Bodhisattva [to arouse] all of His disciples. From this we can see how the Buddha taught according to people’s capabilities, and how great importance He put on the Lotus Sutra. Thus, we should be able to comprehend His intent. As for “the dual benefits of His form and voice,” if we use this for good, in terms of space, [the teachings] can spread throughout the world and the Three Realms. In terms of time, they will keep flowing endlessly from that distant source. Dust-inked kalpas ago, the Dharma was like this. Having been passed down until today, it is still the same. So, we must mindfully seek to understand these Dharma-realms. How much time do we have in this world? We cannot let any more time slip away.

Let us look at the previous sutra passage. The previous sutra passage says,

“After I enter Parinirvana, if there are people who can expound this sutra, I will transform and dispatch the fourfold assembly of bhiksus, bhiksunis and pure men and women to make offerings to these Dharma teachers and to guide sentient beings to gather together so they can hear the Dharma.”

We have already been told very clearly that it truly is difficult to uphold this sutra. To expound this sutra is also difficult; we will encounter many challenges. What are these challenges? 

“If anyone wants to do evil to them and attack with knives, sticks, bricks or stones, I will dispatch people I have transformed to guard and protect them. If those who expound the Dharma are alone in an empty place, in solitude with no sounds of people around, reading and reciting this sutra….” 

So, “If anyone wants to do evil….” For the sutras and to those who teach them, I am truly very grateful. Since [I] began to teach this sutra, the states [described] in the sutra have continuously manifested. I am very grateful. Truly, seeing today’s society and the ignorance and afflictions in people’s hearts today, to accomplish anything at all is truly very difficult. “If anyone wants to do evil to them and attack with knives, sticks, bricks or stones….”

If anyone wants to do evil to them and attack with knives, sticks, bricks or stones: Some people may come harboring ill intentions in their minds. They will give rise to evil and cause all kinds of harm.

Previously it discussed revilement. And now? It speaks of “attacking with knives, sticks, bricks or stones”! How can we gather good causes and conditions together? This is so difficult! It is truly difficult. So, some people may “come harboring ill intentions in their minds.” What are [people’s] states of mind?

When we transform sentient beings, we must not allow even one to slip through. Especially for an organization like us, we need to nurture people. We truly need people. We must [find ways to] educate and nurture people, to help people fulfill their potential, one by one. We must enable them to go among people to transform sentient beings. We must help and transform sentient beings, alleviating illness and suffering from their bodies and minds. One more person means one more bit of strength. [Together], we can save so many people! But when people come with intentions, what kind of intentions are they? Are they good intentions, or are their intentions laden with afflictions? We do not know. To sum it up, “Some people may come harboring ill intentions in their minds. They will give rise to evil and cause all kinds of harm.” This is a teaching from this sutra. Reading these sutra passages, my heart feels very heavy.

So, if we encounter people like that, what should we do? The earlier prose passage [described how] the Buddha wants to quickly cover and protect us. The Buddha even said He would “dispatch people [He] had transformed.” He wanted to quickly find people to help them, to cover and protect them. So, “I will dispatch people I have transformed.” The Buddha is no longer in the world, so there needs to be other people who quickly go to “guard and protect them” and enable them to have peace of mind. This is also very important. How can we help people be at peace? If we can bring peace to this person, will we be able to bring peace to that person too? Who are we actually able to bring peace to? [Life] truly is suffering.

“I will dispatch people I have transformed to guard and protect them. This means He will dispatch those He transformed who excel in protecting the Dharma teachers to guard and protect them with skillful means.”

It requires the kind of people who can interact very harmoniously with others. Are these harmonious people capable of being very considerate and empathetic? Do they have the Tathagata’s wisdom and can exercise both compassion and wisdom? This is very hard, very difficult. What kind of skillful means can they use to protect others? As for their ignorance and afflictions, how can they eliminate them? How can they go on to inspire good thoughts? This is truly very difficult. Doing things is hard, and being a good person is even harder. It is truly very difficult.

“If those who expound the Dharma are alone in an empty place…. If there are people who diligently uphold and expound the sutra alone in an empty place….”

When among people, we face constant challenges. We may want to teach the Dharma but are not necessarily able to be in perfect harmony among people. The difficulties we encounter are so many. Sometimes we need to be “alone in an empty place” where we can calm our minds a bit. The myriads of sentient beings are difficult to transform and train. In this kind of environment, with this kind of appearances, what should we do? We need to sit alone in an empty place and engage in earnest contemplation. We cannot give up. This is what the world is like. So we must calm down a bit and think clearly.

So, “If there are people who diligently uphold the sutras and expound the Dharma….” [We must] be diligent, very diligent. Although we encounter many afflictions, we cannot give up. [We must be] diligent and earnest and persevere in upholding this sutra. How can we turn the principles within [this sutra] into a wondrous medicine that will cure the illness of afflictions in our mind? This requires us to calm ourselves. This means that those who teach the Dharma must be truly calm. So, they go to a solitary place by themselves to be “alone in an empty place.” This is what they must do.

This shows how, for those who read and recite the Wondrous Lotus Sutra with utmost sincerity, “this helps them engage in inward contemplation and resonate with the Dharma.”

With utmost sincerity, they read and recite this wondrous sutra. This helps them engage in inward contemplation and resonate with the Dharma. Virtuous words and wondrous meaning bring about harmony like how milk harmoniously blends with water. Their minds can contemplate even more clearly at this time, for they are tranquil, clear, wondrous and profound.

We must be tranquil. We need to reflect on ourselves for a bit, engage in tranquil contemplation. To engage in tranquil contemplation, what methods should we use? If we encounter gossip, harsh words or loud scolding, when we hear this, what should we do? Perhaps we must “[use] virtuous words and wondrous meaning [to] bring about harmony.” This is just like the Tathagata. [His Dharma] is like water. The Tathagata’s Dharma is like water. The Dharma, like water, when mixed with things brings about harmony.

People talk about blending [powdered] milk. Yes, milk. Powdered milk needs to be blended with water. In this way, they are harmoniously mixed. Thus, “like blending milk and water” refers to using virtuous words to guide others. So, “virtuous words and wondrous meaning bring about harmony.” This is like when we blend water with milk; we need to blend them together perfectly. We must mindfully seek to contemplate. How can we resolve [issues] with others? We must be “tranquil and clear.” Through these wondrous principles, we must seek to understand them. If someone reviles us with harsh speech or evil words, whether it is an evil, harsh or quarrelsome voice or a voice of blame and so on, we should find a way to transform it into the voice of Guanyin Bodhisattva.

Guanyin hears the cries [of sentient beings] and saves them from hardship. This is “Guanyin’s wondrous power of wisdom.” Her mind is so pure and clear that no matter what kind of voice it is, when it comes to Guanyin Bodhisattva’s ears, it is completely transformed into a serene voice. So, Guanyin Bodhisattva wears the clothing of gentleness and patience that can transform the harsh or pained voices, the cries of sentient beings. When the voices of disharmony in this world reach Guanyin Bodhisattva’s ears, they are transformed into wondrous voices of tranquility. Unless we can do this, we must use this kind of mindfulness to reflect on ourselves.

In order to benefit sentient beings, we must wear the “clothing of patience.” We must know how to accommodate them and how to cover and protect them to help them accomplish harmony. We hope to truly return to a state of tranquility and clarity. This wondrous Dharma [is something that] everyone is capable of embracing, that everyone can put to use and apply in their daily living. This is the Buddha-Dharma. That [Dharma] is the Lotus Sutra. The Lotus Sutra encompasses all things. Throughout the course of teaching this sutra, in this era, since we began discussing the Lotus Sutra, in the course of this process, so many sounds, forms and appearances, so much ignorance and so many afflictions, have manifested one after the other in a manner that has accorded with time and capabilities. So, I feel very grateful!

I am grateful for the wondrousness of the Buddha-Dharma and for the Buddha’s loving-kindness and compassion. “Great loving-kindness and compassion is the room.” When we encounter some situation, we all the more must abide in this room of great loving-kindness and compassion. When we find ourselves in some environment, we all the more need to take “gentleness and patience as our clothing.” No matter how hot the sun is, we must not remove this clothing. No matter how hard the wind blows, we must keep this clothing wrapped tightly around us. We must truly take “gentleness and patience as our clothing” and have “the emptiness of all phenomena as our seat.” In the past, we had to open up our hearts to become “tranquil and clear, with vows as vast as the universe.” When I first began reading the Sutra of Infinite Meanings, wasn’t this my favorite verse? This is the ultimate direction of my life, to return to this “tranquil and clear” state.

So, we must constantly with utmost sincerity read, recite and uphold the Wondrous Dharma Lotus Flower Sutra. We must have this awareness and persevere in looking within ourselves to [find] the principles that arise from looking within and the resolve that arises from looking within. The Buddha worked so hard; how can our [difficulties] compare? We must truly use “virtuous words and wondrous meaning” to find a way to bring about harmony. We must take this Dharma like water and [internalize it] so it becomes. Dharma-water that can nourish our wisdom-life. For this, we need to benefit sentient beings. So, we must still return to the state of “tranquility and clarity,” to this wondrous principle. It exists entirely within our daily life; this is all part of the Dharma. Therefore, we must always be mindful.

Episode 1249 – Completely Eliminating the Five Aggregates

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>> “Cessation is eliminating the three delusions, the delusions of views and thinking, dust-like delusions and delusions of ignorance. Deliverance is clearly understanding the two kinds of samsara, fragmentary samsara and transformational samsara. By completely eliminating all Aggregates, we can sit upon the seat of emptiness of all phenomena and deliver sentient beings.”

>> “When they teach this sutra, if people denounce them with harsh words and attack with knives, sticks, bricks or stones, they will bear the Buddha in mind and will thus patiently endure. In trillions of lands, I manifest my pure, solid and strong body. For countless billions of kalpas, I expound the Dharma for sentient beings.”

>> “After I enter Parinirvana, if there are people who can expound this sutra, I will transform and dispatch the fourfold assembly of bhiksus, bhiksunis and pure men and women to make offerings to these Dharma teachers and to guide sentient beings to gather together so they can hear the Dharma.”

>> After I enter Parinirvana, if there are people who can expound this sutra: After the Buddha enters cessation, if there are people who can expound this sutra…. Parinirvana: This means our great liability ceases forever. It is also translated as entering cessation and rest. Because “rest” is “cessation,” it can be abbreviated to “entering cessation.” Another explanation: Parinirvana refers to cessation of obstructions and deliverance from suffering.

>> I will dispatch and transform the fourfold assembly of bhiksus and bhiksunis as well as pure men and women to make offerings to the Dharma Masters: They are the fourfold assembly mentioned earlier who make reverent offerings to the Dharma Masters.

>> [They will] guide sentient beings to gather together so they can hear the Dharma: They transform and guide all sentient beings to gather in one place so they can hear the wondrous Dharma. They transform all kinds of sentient beings according to their capacities. They guide and transform them with the Three Directives.

>> Yet those people who have been transformed and dispatched by the Buddha are those mentioned in the previous passage: These are people who are willing to abandon their pure karmic retribution out of their sympathy for sentient beings and be born in this world.

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“Cessation is eliminating the three delusions, the delusions of views and thinking,
dust-like delusions and delusions of ignorance.
Deliverance is clearly understanding the two kinds of samsara,
fragmentary samsara and transformational samsara.
By completely eliminating all Aggregates,
we can sit upon the seat of emptiness of all phenomena and deliver sentient beings.”

Do you understand? For the past few days, I have constantly been telling everyone how we must become replete with “great loving-kindness and compassion” and wear “the clothing of patience.” Even more necessary is that we sit upon “the seat of the emptiness of all phenomena.” For the past few days, I have kept sharing this with everyone in the hope that everyone can bear these three in mind, these Three Directives. If we can do this, we will be able to very easily enter the great, perfect teachings, which are the Lotus Sutra.

The Lotus Sutra’s Dharma-ocean of wisdom enables us to [move] freely in all directions. Only by entering the door of the Buddha-Dharma and delving into the ocean of the Buddha-Dharma will we truly be able to absorb this Dharma into our hearts and apply it in our daily lives. This will enable us to be free and at ease, for its applications are limitless. No one says, “You can only use it this way.” Actually, depending on our capabilities, our capacity to absorb [the teachings], we will receive whatever we need. This is to leisurely swim in the ocean of Dharma.

The way we enter the ocean of Dharma is through these Three Directives. The Three Directives are “entering the Tathagata’s room, wearing the Tathagata’s clothing” and “sitting on the Tathagata’s seat.” To sit on the Tathagata’s seat, we must empty ourselves of everything. Once we empty ourselves, we will be able to realize our mind’s true nature. We cannot realize our true nature when our minds are constantly shackled by afflictions from our external environment. They make it impossible for us to be free and at ease and to deliver sentient beings according to the Dharma. This is because we still harbor afflictions.

What are afflictions? They are delusions of views and thinking. “Views” refers to our attachments to our view of self. “Only what I think is right!” Nowadays, people have very broad perspectives and much common knowledge. Still, our life is very short, and there is much suffering in the world. Our perspectives and thinking may be very complete and expansive, but right before our eyes, there are so many suffering sentient beings. Sentient beings have so many afflictions. How can we ever escape from these afflictions and free ourselves from our complicated perspectives? We must seize the moment and ground ourselves. We may have many thoughts, but not all of them are applicable.

Thus, we have delusions of views and thinking; we have many prejudiced views. Even if our considerations are very ideal and complete, our thinking is too unrealistic, too abstract. This is being biased toward emptiness. This will also cause us to become deluded. These delusions are dust-like delusions. We often hear of dust storms. Dust storms occur when it is very dry. When the wind blows in a very far-away desert, the sand and dust from that desert can cover the entire sky. They say that when you look at the sky in Beijing, it is very rare to see blue sky or white clouds. This is because the wind blows from the direction of the dry desert, so the sky often becomes covered by dust.

There have also been times when dust storms hit not only Beijing but even Taiwan. It passed Beijing and came all the way to Taiwan. The point is, [we all live] in the same space, upon the same earth. When the earth is too dry and lack rain, naturally, as soon as the wind blows, it will stir up dust and sand. This is like a wind of ignorance; it blows and stirs up our dust-like delusions. During the Buddha’s era, He taught that dust-like delusions are like a dark wind, that they fly with the wind, covering the entire sky. Our human minds are affected by the sand blown around by the wind of ignorance. In this way, in the ground of our minds, dust-like delusions give rise to ignorance.

So, in spiritual practice, [our goal] is “cessation.” We need to master the skill of cessation. It is the skill of eliminating our own [deluded] perspectives. We must widen our perspectives [to look at] what the world truly needs and how we can find ways to help others. These are very practical matters. As we go among sentient beings to transform them, we must take “great loving-kindness and compassion as our room.” To have loving-kindness means that [we seek] for sentient beings to have peace, for sentient beings to be happy and for them to eliminate their afflictions. Without afflictions, they will be healthy and at peace in body and mind. What we wish is that all sentient beings will be at peace wherever they are. [We seek] peace for humankind as well as for all animals. [Wishing for] all people and animals on earth to live together in peace and harmony is called having loving-kindness.

The Buddha cared for and loved all living beings in the Three Realms. He was concerned with the state of sentient beings’ bodies and minds. The Buddha came to the world for one great cause. He hoped sentient beings could all attain harmony in their physical and mental environment. This is the Buddha’s mindset. We also need to have compassion. There is so much suffering in the world. Sentient beings create karma and suffer the retributions lifetime after lifetime. When we die, we cannot bring nothing with us; only our karma follows us to our next life. What will we bring with us from this lifetime? In accordance with the law of nature, everyone will leave this life empty-handed. But in fact, we will carry immeasurably heavy karma with us; the force of this karma will then drag us along.

Among delusions of views and thinking, life after life we have been ignorant and unclear. Therefore, we create karma. The Buddha could not bear this, so He came to the world with the hope to help everyone gain understanding. Those with affinities accepted the Buddha-Dharma and clearly understood the principles of the world. They knew about the Four Noble Truths and understood the 12 Links of Cyclic Existence. The Buddha also taught them to proceed forward by eliminating their afflictions, attain clarity and no longer create more afflictions. With pure minds, [He taught them] to go among people and actualize the Six Perfections in all actions. This is entering the Bodhisattva-path.

When we seek liberation from samsara, we start from a state of ignorance, not knowing why we suffer or why we are born. It was in such a world that the Buddha manifested to guide us to understand that the cause of our suffering is the accumulation of deluded views and thinking. Because of this, we create afflictions. We must understand this and, once we understand it, find a way to completely eliminate all of our afflictions. To do this, we need Dharma as water. Dharma-water cleanses our spiritual defilements. So, we must listen to and contemplate the Dharma and recognize that we must eliminate these afflictions. We must quickly practice this virtuous Dharma. In this way, He gradually guided us until we learned how to eliminate our afflictions. After we understand the law of karma, we will form great aspirations and make great vows to go among people, enabling our bodies and minds to be at ease. Once we know suffering and understand its causes and conditions, we become determined to go among people and actualize the Six Paramitas in all actions. We seek the Dharma and transform sentient beings. Thus, we go among people to help even more people attain understanding. This is the Buddha’s mindset.

To help even more people understand, through the Lotus Sutra, He wanted to help everyone comprehend the past teachings about “existence” within the Buddha-Dharma. What “exists” is our karma, good and evil karma. This was [taught] during the Agama period. Thus, the Buddha told us many [stories] about the karmic law of cause and effect. This is real; this is “existence.” Next came the Vaipulya and Prajna periods, [when He taught] “emptiness,” to empty ourselves of everything. Clearly, life is impermanent. Everything can change in an instant; it is all empty. What use then is it to seek fame and profit? Everything we own in the world in the end amounts to nothing but emptiness. Everything is like a dream, an illusion, a drop of dew or a flash of lightening. The Diamond Sutra from the Prajna period says this. However, if we see everything as empty, we might become biased towards emptiness and ignore the law of karma. Living like that would make us give rise to discursive thoughts, which would create afflictions in us again.

As for these delusions, although everything is “empty,” without any substance at all, there is still dust-like ignorance. In this way, we still give rise to afflictions. We still need to face sentient beings, so we must [understand] “existence”; we must go out to learn about all worldly phenomena. The Buddha taught about “existence,” the prajna of “existence,” the wisdom of “existence.” We must mindfully seek to comprehend this. After entering the wisdom of emptiness, we must further heighten our awareness. As we empty ourselves of everything, we must not forget about the law of karma. Thus, the Buddha hoped for this Dharma to be very complete, to unite “emptiness and existence” within the “middle view.” This is the teaching of the Middle Way.

We must recognize “existence,” the existence of causes, conditions, effects and retributions. This is the natural law that has existed from ancient times until today. Why else would we keep talking about things that happened dust-inked kalpas ago? So, this “existence,” this wondrous existence, exists within the law of karma. However, we cannot remain solely attached to this. The Buddha taught about emptiness, that we must empty ourselves. But when we are biased towards emptiness, we practice without trying to practice. “Practicing without trying to practice” is a good thing, but if we deviate too much [toward emptiness], we ignore the law of karma. So, the Buddha had to quickly unite the concepts of “emptiness” and “existence” and teach us to practice the Middle Way. This is what He taught during the Lotus period. This is the Dharma-door of the Lotus Sutra. We must be very mindful of this. There is existence and there is emptiness; [seeing] wondrous existence in [true] emptiness is the Middle Way.

I keep telling everyone this. I cannot say I am completely without attachments, but knowing that the world is like this, we should make every effort to give of ourselves. “Existence” is why the Buddha came to the world. He came for one great cause. Otherwise, after attaining Buddhahood, He would not need to return to care for all beings. But after He attained Buddhahood, He remained in a different land. Even when He was about to enter Parinirvana, He continued to teach earnestly, hoping that everyone would put their effort into passing on the Dharma after He entered Parinirvana. This wondrous cure for the world does not exist only within Buddhism. No. It is completely universal. These great, natural principles that are inherent in every religion. This great Dharma is perfect and complete; [all religions] are inseparable from this. So, this is the mindset we must learn, a heart that encompasses the universe.

Recently, I have been telling everyone that there seems to be both existence and emptiness. Indeed! There is both existence and emptiness in the world. There is existence, so we need to have great loving-kindness and compassion. We must wear the clothing of patience. “Great compassion is the room. Gentleness and patience are the clothing.” This is all part of “existence.” However, on the other hand, “The emptiness of all phenomena is the seat.” When we empty ourselves of everything, that is wondrous existence in true emptiness. Being able to give is “wondrous existence,” but doing so without hindrances is “true emptiness.” This is why we must eliminate our delusions of views and thinking as well as dust-like delusions and ignorance. These three types of delusions are what we must thoroughly understand and eliminate. So, the Buddha was about to enter Parinirvana, this the highest, final state [also] known as “cessation and deliverance.” But before doing so, He placed great emphasis on ensuring the transmission of this sutra. So, before reaching “cessation and deliverance,” He worried whether, in the future, this sutra would be transmitted to future generations; [this sutra] is the medicine for saving the world.

“Deliverance” means “clearly understanding the two kinds of samsara, fragmentary and transformational samsara.” The Buddha had completely eliminated not only delusions of views and thinking and dust-like delusions but also all ignorance. The Buddha also thoroughly understood fragmentary samsara. Since He came to this world, He followed [the laws of] a lifespan in this world and manifested cessation. However, this cessation was not [true] cessation. He still returns on the ship of compassion. He is the guiding teacher of the Three Realms. He is not like us ordinary beings whose destinies are beyond our control as we are dragged along by our karma. Not at all. The Buddha has clear understanding; He comes to deliver sentient beings. He completely understands everything. When it comes to fragmentary samsara, Everyone in the world experiences fragmentary samsara. Even though He had become a Buddha, He still had karmic causes and conditions, and He had to manifest cessation.

So what about transformational samsara? This refers to our mental states. The Buddha already clearly understood everything. He was not like us unenlightened beings who spend lifetime after lifetime without control. The Buddha came to the world with complete understanding and clear awareness. Seeing the shapes and forms of this world and hearing the sounds of this world never swayed the Buddha’s mind. Having only loving-kindness and compassion, He patiently endured the stubbornness of sentient beings in the human world. The Buddha, in both life and death, remains forever in the state of “cessation and deliverance.” [His mind is] “tranquil and clear.” The Buddha’s mind is forever tranquil and clear.

He has “vows vast as the universe.” He is always with all beings in the Three Realms. The Buddha is our great compassionate father and the guiding teacher of the Three Realms. It was just that He manifested this appearance and was born into this world, like any other human. He went through childhood and adolescence, but his thinking was very unconventional. He could see the world’s suffering. Manifesting in this world, he understood its pain. But how could he guide sentient beings? He had to manifest an appearance. He had to undergo spiritual practice and attain enlightenment. After awakening through spiritual practice, after attaining Buddhahood, He took the appearance of a monk who was in the process of spiritual practice. He needed to go among people. This was how He manifested this process.

In fact, whether transformational samsara or fragmentary samsara, the Buddha always clearly understood them. In accord with [the laws of] human life, the Buddha manifested entering Parinirvana. He showed us cessation and deliverance, how to “completely eliminate all Aggregates. All Aggregates” refers to the Five Aggregates, form, feeling, perception, action and consciousness. These Aggregates encompass all material things in the world and how [they interact] with our minds and consciousness. He had completely eliminated all of these. We unenlightened beings each have our own mind; we each have our own consciousness and our own way of thinking. Everyone is different. However, the Buddha had clear understanding. So He wanted to teach us how, with our intellect and consciousness, we should face our external environment. As we experience all kinds of sounds and forms, if we can have a very clear understanding, we will not be influenced by these external states. Thus, He had completely eliminated all Aggregates.

These Aggregates are the accumulation of afflictions. This accumulation is the convergence of many causes and conditions. This accumulation is what we call “aggregates.” So, [we are] inseparable from these Five Aggregates, inseparable from form, inseparable from feeling, inseparable from perception and inseparable from action and consciousness. Form, feeling, perception, action, consciousness function in this way. The way we act and the expressions we display are inseparable from these things. So, we should know that, in the end, all these things ultimately return to the eighth consciousness. We must understand this clearly.

So, once we have done everything, with the Tathagata’s room and the clothing of patience, we are prepared to go among people to give everything, taking the emptiness of all phenomena as our seat. This is “sitting upon the seat of emptiness of all phenomena and delivering sentient beings.” This is the seat we sit on, the seat of delivering sentient beings and entering among people without being influenced by any phenomena, without getting afflicted. Whether [attachments to] emptiness or existence, we empty ourselves of them all [to reach] perfect harmony; this is taking emptiness as our seat.

Without attachments to existence or emptiness, we can be in perfect harmony with everything. In our work of delivering sentient beings, we must continually advance. This is something we absolutely must do for the sake of suffering sentient beings. We must listen to the Dharma, take it in and understand it and then go out to experience it ourselves. We must transform others by working alongside them. In our interpersonal relationships, we must always be mindful. So, we should mindfully experience the Dharma. We must not merely cling to the teachings we hear, whether to [the teachings of] the world, to the matters and things of the world, or to thoughts of emptiness. If all we do is think about all these ideals but we never put them into practice, that is an empty [practice].

Our lifespans are limited but the karma we create keeps accumulating every minute. So, we must make the most of our time and quickly absorb these perfect teachings. We must not let a single drop leak out. For a period, we always talked about “Leaks.” Indeed! We must not let the Dharma leak away. Time passes by without a trace, so we must not allow it to leak away. We should take advantage of our time to accomplish everything. We must be very mindful.

The previous sutra passage says,

“When they teach this sutra, if people denounce them with harsh words and attack with knives, sticks, bricks or stones, they will bear the Buddha in mind and will thus patiently endure. In trillions of lands, I manifest my pure, solid and strong body. For countless billions of kalpas, I expound the Dharma for sentient beings.”

In this sutra passage, [the Buddha] again advises us that upholding the Lotus Sutra, expounding the Lotus Sutra, listening to the Lotus Sutra and practicing the Lotus Sutra are truly not easy things to do. Since the Buddha first began teaching, He already warned us many times to help us heighten our vigilance. “Stop, stop, stop! There is no need to speak further!” This was because this sutra is difficult to have faith in and understand. To have faith and understanding is difficult. Moreover, when it comes to this sutra, to accept it is even harder. Many obstacles will stand in our way. Now, in the Chapter on Dharma Teachers, this is illustrated. “When they teach this sutra, if people denounce them with harsh words….” Some people have severe prejudices. They are unable to accept it, so they insult and revile us with harsh words. Some people are like this.

It is fairly easy to deal with revilement. We just need to use. “Guanyin [Bodhisattva’s] wondrous power of wisdom.” Guanyin hears sentient beings’ suffering and turns the sounds of their revilement into undefiled sounds as she goes to save and transform sentient beings. This is Guanyin’s great compassion. She patiently endures sentient beings’ harsh words, evil speech and evil deeds. This is the Dharma-door of Guanyin. Guanyin Bodhisattva’s way of thinking is also described in the Lotus Sutra. When we recite the Chapter on the Universal Doors, aren’t there many [examples] of this? [It describes] how, in times of trouble, we can recite Guanyin’s name. In this part of the Lotus Sutra, it says we must bear the Buddha in mind and take the Buddha’s mind into our own.

“They will bear the Buddha in mind and will thus patiently endure.” People may curse us with harsh words, use knives or sticks to threaten us or be harsh and unyielding in how they treat us. But because we keep the Buddha in mind, because we have taken the Buddha into our hearts, we should be able to patiently endure. When wearing the clothing of patience, we are sheltered from all sentient beings’ evils. We must put an end to unwholesomeness, saying, “Come on! Let’s not argue! There is no need to make excuses for ourselves.” We need to fix our mind in Samadhi and use this power to do what we should do. So, we must have this state of mind. We should “bear the Buddha in mind and will thus patiently endure.” For the sake of sentient beings, we must contemplate [the Buddha] with deep faith. Thus, we need patient endurance.

So, “In trillions of lands, I….” When the Buddha says “I,” when we hear this word “I,” what we should think of is that, wherever the Lotus Sutra may be, the Buddha’s entire body will abide there. This is to say that the Lotus Sutra is the Buddha’s Dharma-body. During the Buddha’s lifetime of teachings, His one great cause was always to lead us to walk the Bodhisattva-path. So, we should realize that the Buddha is everywhere. This is because the Dharma, the True Dharma, exists in every place. The true principles will remain forever.

So, the Buddha says, “In trillions of lands, I manifest my pure, solid and strong body.” This is because the Dharma, even throughout the course of eternity, will never disappear; it can never be destroyed. The true principles are eternally true. So, it says, “I will manifest my pure, solid and strong body.” His body will never become defiled; it is solid and strong and cannot be destroyed. This is like our intrinsic Buddha-nature. For lifetime after lifetime, though we turn to ash and bones, we bring with us our intrinsic nature of True Suchness. It is the same in other [realms]. By creating blessings, we are born into the heaven and human realms; by creating karma, into the hell and animal realms. Yet the Buddha taught that all beings have the Tathagata’s enlightened nature. This [nature] is very solid and strong. Because we all have this intrinsic Buddha-nature which is pure and undefiled, as long as we listen to and absorb the Dharma, we can bring out our nature of True Suchness and our wisdom equal to the Buddha’s. Then, we can understand all things in the world. As long as we can do this, our bodies will be very solid, strong and pure.

“For countless billions of kalpas, I expound the Dharma for sentient beings.” This sutra is the Buddha’s entire body, the Buddha’s Dharmakaya, which is everlasting. As long as we are very mindful in taking the true principles that the Buddha awakened to into our own hearts and then go on to spread and teach them to others, the Dharma will remain [in the world] forever.

The next sutra passage says,

“After I enter Parinirvana, if there are people who can expound this sutra, I will transform and dispatch the fourfold assembly of bhiksus, bhiksunis and pure men and women to make offerings to these Dharma teachers and to guide sentient beings to gather together so they can hear the Dharma.”

This is very clear. This was discussed previously in the prose and is explained more simply [here]. Everyone should more or less understand this. After the Buddha enters Parinirvana, if people expound this sutra, meaning, “After I enter Parinirvana, if there are people who can uphold this sutra, who can read and recite, explain, transcribe and explain this sutra and put it into practice….” [This refers to] people who can both teach and practice [this sutra].

After I enter Parinirvana, if there are people who can expound this sutra: After the Buddha enters cessation, if there are people who can expound this sutra…. Parinirvana: This means our great liability ceases forever. It is also translated as entering cessation and rest. Because “rest” is “cessation,” it can be abbreviated to “entering cessation.” Another explanation: Parinirvana refers to cessation of obstructions and deliverance from suffering.

So, Parinirvana means that “our great liability ceases forever. It is also translated as entering cessation and rest.” The word “Parinirvana” means that our great liability ceases forever. It is like when we [say that] we end our troubles once and for all. No matter how much suffering we have in life, how many afflictions, how much wealth, how much fame, doesn’t it all cease in the end? We leave with nothing. No tangible things belong to us. What ordinary people [seek], things like fame and fortune, will all disappear when this body ends.

The Buddha was already at the stage of great Nirvana. He already understood everything. So, [another translation is] “cessation and rest.” This means putting all interpersonal conflicts to rest and eliminating all afflictions of views and thinking and delusions of ignorance. Thus, “cessation and rest” is another translation [of Parinirvana]. So, “rest” means cessation. “Rest” means nothing remains of our afflictions or conflicts; we are completely free from things of the past. To be able to do this, we must begin practicing now instead of waiting until life has passed us by and there is nothing left for us. Otherwise, when this life is over, [we] ordinary people just carry more karma with us. However, noble beings always abide in Nirvana. They come to this world and, when their conditions are exhausted, they leave. [Then] they are completely at rest, for they are in the state of Nirvana. This is called “entering cessation.”

“Parinirvana” also refers to the cessation of all obstructions and delivering all suffering sentient beings. Clearly, it is not that at the end of His days, the Buddha entered Nirvana. It is not as is commonly said that the Buddha entered Perfect Rest and is now gone. He is not gone! This is how He comes and this is how He goes. He has forever eliminated all hindrances and afflictions. He comes to deliver suffering sentient beings. This is true Nirvana, true, genuine cessation and rest. He has eliminated all afflictions. He will never again have all these afflictions since He has eliminated all shapes and forms.

[The sutra] continues, “I will transform and dispatch the fourfold assembly of bhiksus, bhiksunis and pure men and women to make offerings to these Dharma teachers.” This is speaking of the fourfold assembly. Everyone knows this. [Male and female] lay and monastic practitioners make up the fourfold assembly. [We need to] make reverent offerings.

I will dispatch and transform the fourfold assembly of bhiksus and bhiksunis as well as pure men and women to make offerings to the Dharma Masters: They are the fourfold assembly mentioned earlier who make reverent offerings to the Dharma Masters

Those who teach the Dharma are worthy of our reverence and respect. “[They will] guide sentient beings to gather together so they can hear the Dharma.”

[They will] guide sentient beings to gather together so they can hear the Dharma: They transform and guide all sentient beings to gather in one place so they can hear the wondrous Dharma. They transform all kinds of sentient beings according to their capacities. They guide and transform them with the Three Directives.

The Buddha [dispatches] those people. We just need to form aspirations to teach. Even though teaching the Dharma is very difficult, this is the Buddha’s entire body; we will have the causes and conditions for many people to gather together to listen. This is a matter of causes and conditions. Now, in this era of Dharma-degeneration, in this evil world of the Five Turbidities, it is difficult to get to hear this sutra. Nonetheless, [we have these] karmic conditions. When I now teach this sutra, [it goes] through the “cloud” down to the earth. There are so many countries around the world [where there are people] who can hear us, who receive these sounds and images. They too are listening to the Dharma [live]. This is also accomplished by way of the causes and conditions of this era.

[It does not matter whether] those listening are many or few. Some [places] have one or two people listening together, some a dozen people, some 40 or 50 and some 100 or 200 people. This is happening in different countries, in different locations, but there are still people there listening. This is how the Buddha’s entire body, the Lotus Sutra, is now found everywhere. As long as we have the will, we will be able to hear it.

So, “[They] guide sentient beings to gather together so they can hear the Dharma.” Modern technology is an assisting condition that enables the Dharma to become very widespread. So, they guide them, which means. “They guide and transform all sentient beings to help them gather in one place.” Those who have the affinities can gather together to listen to the Lotus Sutra. They transform all kinds of sentient beings according to their capacities. “They guide and transform them with the Three Directives.” In doing this, to transform all kinds of sentient beings according to their capacities, we must make use of the Three Directives. You should all know the Three Directives. There is the Tathagata’s room; “Great compassion is the room, gentleness and patience are the clothing” and “the emptiness of all phenomena is the seat.” We must use these methods that suit this world and the forms suffering takes in the world to inspire people from any country. They all have the causes and conditions to accept great loving-kindness and compassion and the teachings of gentleness and patience. They are able to go among the sentient beings in this world of suffering to help them. This [work] requires a great number of people to experience and understand this.

So, “those who have been transformed and dispatched by the Buddha,” those who are dispatched by the Buddha, “in the previous passage,” as discussed earlier in the prose, “are people who are willing to abandon their pure karmic retributions out of sympathy for sentient beings and be born in this world.”

Yet those people who have been transformed and dispatched by the Buddha are those mentioned in the previous passage: These are people who are willing to abandon their pure karmic retribution out of their sympathy for sentient beings and be born in this world.

We saw this passage before about those who are willing to listen to the Lotus Sutra and accept this sutra. They are willing to accept it, uphold it and put it into practice. People like this “abandon their pure karmic retributions.” They willingly abandon their own pure karmic retributions. This is like all Buddhas and Bodhisattvas. Manjusri, Maitreya, Guanyin and Earth Treasury all listened to the teachings at that assembly when the Buddha was in the world. These [Bodhisattvas] were already very accomplished in the past; some had already attained Buddhahood. Guanyin Bodhisattva had already attained Buddhahood as. Clear True Dharma Tathagata. The same was true for Manjusri; he too had attained Buddhahood. Those with such pure karmic retributions, including great Bodhisattvas like Maitreya or. Earth Treasury Bodhisattva, all came to assist at the Dharma-assembly. When the Buddha taught the sutras, they also came. This was the mindset they had; they willingly went among people to deliver and transform sentient beings.

This was “out of sympathy for sentient beings.” They were willing to again go among people and listen to the Dharma to help the Buddha transform the sentient beings of the Saha World. There were many such Bodhisattvas there. Their listening was just a display. They had all actually always understood it, but were willing to enter among people. Everyone intrinsically has this kind of pure wisdom, this pure intrinsic nature. Yet in order to transform sentient beings, they had to take on this form. So, we must sympathize with sentient beings; we must transform sentient beings.

This sutra is the way to Buddhahood. This is the sutra that all Bodhisattvas protect, that they safeguard and uphold. It is the teaching that all Buddhas bear in mind. If we can earnestly and mindfully seek to comprehend it, we can attain understanding. Although the Buddha has entered Parinirvana, His way of thinking remains forever. Our thinking as sentient beings is defiled, [covered by] dust-like ignorance. The Buddha is completely purified and clean. He clearly understands fragmentary and transformational samsara. Whether in body or mind, He is completely purified. In this way He came to the world in the hope that everyone would earnestly continue to pass on this Dharma. As Buddhist practitioners we must accept the Buddha’s teachings. So, we must always be mindful!

Episode 1248 – Exhorting People to Do All Good Deeds

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>> “By teaching and exhorting others and practicing all good deeds, we can advance diligently and guide people to enter the right path. We must exercise loving-kindness and wisdom to go among and widely transform people. We must also rely on our power of patience to exhort and encourage those who promote this sutra in the era of Dharma-degeneration. In exhorting and admonishing others we must know the sutras and the vinaya and take practicing patience as a priority.”

>> The Buddha’s teachings are inseparable from the two doors of exhortation and admonishment: Refraining from all evil is known as the door of admonishment. Practicing all that is good is known as the door of exhortation.

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

>> “When they teach this sutra, if people denounce them with harsh words and attack with knives, sticks, bricks or stones, they will bear the Buddha in mind and will thus patiently endure. In trillions of lands, I manifest my pure, solid and strong body. For countless billions of kalpas, I expound the Dharma for sentient beings.”

>> When they teach this sutra: When they repeat the teachings of this wondrous Lotus Sutra…. This is to advise people who spread the sutra out of compassion for [people in] the future. They must use their power of patience to earnestly encourage others. To promote this sutra in the period of Dharma-degeneration they must take patience as a priority.

>> If people denounce them with harsh words and attack with knives, sticks, bricks or stones: If people come before them and denounce them with harsh and vulgar language and moreover hit them with knives, sticks, bricks or stones….

>> They will bear the Buddha in mind, and will thus patiently endure: When things go against their wishes, when afflictions arise and challenging conditions appear, because they bear the Buddha in mind, they will patiently endure all evils of the world.

>> They patiently endure adverse conditions without giving rise to anger. They peacefully endure, abiding peacefully in the principles with unwavering minds. With wisdom, they peacefully abide in the empty nature of the ultimate reality of all phenomena. This is known as “patience.”

>> In trillions of lands, I manifest my pure, solid and strong body: How does one bear the Buddha in mind? One must contemplate how the Tathagata in the past, in infinite trillions of lands, manifested His pure body. This body is capable of enduring all evils, It is so solid and so strong that neither praise nor slander can move it. Like the roots and trunk of a tree, it is said to be solid and cannot be uprooted. Anything that does not change its form when influenced by other things is said to be strong. This means the mind is unchanging and unwavering.

>> For countless billions of kalpas, I expound the Dharma for sentient beings: This is like Never-Slighting Bodhisattva from the teaching on the intrinsic. When he manifests, he has to expound the Dharma. When he expounds the Dharma, he has to manifest. The dual benefits of form and voice reach far and wide.

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“By teaching and exhorting others and practicing all good deeds,
we can advance diligently and guide people to enter the right path.
We must exercise loving-kindness and wisdom
to go among and widely transform people.
We must also rely on our power of patience to exhort and encourage
those who promote this sutra in the era of Dharma-degeneration.
In exhorting and admonishing others we must know the sutras and the vinaya
and take practicing patience as a priority.”

Do you understand what this means? It tells us that we must teach and exhort others. We must be determined to widely spread the perfect teachings of the Lotus Sutra. We must teach it and share it [with others]! When we take the meaning of this sutra to heart and actualize it in our daily living, the realizations we gain in our daily life will meld together with the Dharma. When we feel very joyous in everything we do, [our experiences] and the teachings of the sutra will come together as one. The Dharma is inherent to our spiritual practice. Spiritual cultivation is all about practicing all good deeds.

Consider how we constantly speak of “actualizing the Six Paramitas in all actions.” Is it difficult to give of ourselves to others? It is not difficult at all. Yesterday, we discussed how, if we see someone carrying something too heavy, if we are able to reach out a helping hand, then we are doing a good deed. When we see others working very hard, if we drink water, we should also ask them, “Are you thirsty?” If they are also thirsty, we should reach out and pour them some water to meet their need and quench their thirst. This is practicing giving and forming good connections. It is also a way of practicing good deeds. There are many ways to do good deeds. When it comes to speech, when we urge others to speak kindly, that is “exhorting.” At the same time, we must practice all good deeds. Even the smallest action can be a good deed that can harmonize our interpersonal relationships. We can transform others by working together.

In working together with others and engaging in spiritual practice together, each individual’s habitual nature is different. We must be accommodating toward others encourage and entice them [to join us]. We need to form good connections with them and guide them to work alongside us. These are all ways of practicing good deeds. So, [by practicing] “all good deeds, we can advance diligently and guide people to enter the right path.” If we can be very earnest and diligent, we can guide others toward correct understanding, correct thinking and correct behavior. Is this difficult to do in our everyday living? When we hear this, everyone wonders, “Is this also Dharma?” Yes, this is absolutely Dharma. All Buddha-Dharma must be actualized in our daily living.

If we do not form positive affinities with others, we are going against the rules; we are transgressing against the. Six Points of Reverent Harmony for monastics. To be in harmony with each other, we must help one another, cherish one another and guide and support one another. These are among the Six Points of Reverent Harmony. We need to abide by these rules. When it comes to living in society, it is the same. We transform others through giving, beneficial conduct, loving speech and working together. This is also very important. Isn’t this what we need to practice? Isn’t this Dharma? So, giving, beneficial conduct, loving speech and working together are all to be practiced in our daily lives. It is just that we neglect them most of the time. We think that the Dharma is so profound, but actually, [learning] the Dharma is just a matter of earnestly disciplining our minds and bodies in our daily living. We need to have restraint in body and mind. This is what is most important.

So, we must “exercise loving-kindness and wisdom.” The Buddha taught us that we must exercise and uphold loving-kindness and compassion. Living in this world, the best is to bring happiness and peace to others. [To bring] peace and happiness, [we must give] sentient beings what they need. Serving others in this way is exercising loving-kindness. In order to bring everyone peace, happiness, joy and ease of mind, we must apply our wisdom. So, we must exercise loving-kindness and wisdom. As Buddhist practitioners, aren’t we constantly practicing to draw near the Buddha’s wisdom? That is right, we must draw near the Buddha’s wisdom. If we can do this in our daily living, then everyone will be happy and at peace. Wouldn’t this bring us peace and happiness too?

With the four elements out of balance, can sentient beings be at peace? There are so many disasters occurring! We must put an end to disasters before everyone can live in peace and happiness. We must make an effort [to enable] everyone to share this compassionate mindset. It is not enough for a small number of people to have compassion; we must exhort a majority of people to widely practice compassion. [We need] everyone to spread this compassion, exercise loving-kindness and uphold the Buddha’s teachings. If we wish for everyone in the world to live in peace and happiness and exercise the Buddha’s compassion, we must apply our wisdom to going among people and widely transforming sentient beings.

I saw a story about a child in South Africa. In South Africa, there is already the second and third generation of Tzu Chi volunteers. When the first generation of volunteers started, they had moved from Taiwan to South Africa to establish businesses. They began doing Tzu Chi’s work. Their children attended school there and became Tzu Chi youth volunteers. After they married, there is now a third generation. This [grandchild] grew up in a Tzu Chi family. She is now ten years old.

One day, she learned where oil comes from, that people need to drill into the ground to extract oil, and how this pollutes the air. This was what she learned. She also watched [news] about a United Nations conference regarding how the changes in our climate are caused by pollution of the earth and sky. She learned that to reduce the earth’s temperature we must adopt vegetarian diet. She saw how, at the United Nations summit, the Tzu Chi volunteers there advocated at the meetings for. January 11 to be a worldwide vegetarian day. [They hoped] the world would join “1/11” [and abstain from meat] on January 11.

When this child saw this, she understood why all families need to adopt a vegetarian diet. It is because this is very important for environmental protection, because it is very important for the earth. When she saw these things, she made up her mind and told her mother that she wanted to do something to help the earth. Her mother thought this was just child’s talk. She was only 10 years old, so what could she possibly do to help the planet? Of course, her mother encouraged her, “You can do anything you want to do!”

But what did she want to do? Her mother, Yachi Yuan, is a Tzu Chi commissioner, a second generation commissioner. She said, “Go ahead and do what you want to do.” So, this child started by asking her father, “Before you come home today, can you cut a piece of wood for me?” Her father wondered what she was going to do with it. But he took a piece of wood and brought it home. His daughter began by taking pen and paper and write out her plan of action for how to promote vegetarianism and how to guide people to become vegetarian. She prepared this very mindfully.

This ten year old girl has a nickname. Her parents call her “Little Ant.” She is like an ant who wants to climb Mt. Sumeru. With her aspiration, she began to write down her plan for how she would promote this in the Chinese district. She wrote out a plan to call on everyone to join “1/11” and abstain from meat on January 11. She very mindfully wrote down some slogans. Sometimes she would get very frustrated when she wrote a character wrong. She wanted to write in both Chinese and English, and she wanted to write something very moving to inspire people to become vegetarians. Sometimes, she had trouble writing, so she kept writing until she was in tears. Her mother and father did not intervene; instead, they encouraged her from the side. So she kept on writing like this.

After writing for several days, Little Ant wondered just how long she should continue writing. She needed both pictures and words, so she invited her cousin over. Her cousin was the same age as her, so she asked her to join in. Thus, they began [working]. These two children had the same interest, so they slowly and carefully wrote and cut out [fliers]. After several weeks, they had finally made over sixty fliers with hand-written slogans. When they were done with the preparations, that day, she said to her parents, “We are ready now.” She got up early to prepare some snacks and tea to go out and promote vegetarianism in her community. They thought, “The neighborhood is so big, how long will it take for us to walk?”

The two children then had an idea. They each put on a roller skate on one foot. In this way, they skated with one foot in order to move faster. They set out like this and began to go around their neighborhood. They were very brave. At the first home, they knocked on the door and eloquently spoke about these great principles. “The earth is our home. Only with a healthy planet can we be blessed. Right now, Earth is running a fever. We need everyone to help rescue our planet! The way to save the planet is very simple; we just need to eat vegetarian. Please remember, on January 11, we are encouraging people around the world to adopt a vegetarian diet for one day.” This was how they started. The girls thought to themselves, “The best would be to eat vegetarian every day, but if they cannot do it every day, at least they can start with that one day.”

Like this, they knocked on everyone’s door. When people opened their doors, they would tell them this. For those who agreed to sign up, they would take down their name and address. Their signature meant that they would participate on that day. So, they were very brave. Some people thought, “These children are so young, but they still know how important it is to treasure the earth.” [The girls] were so dedicated, so the adults signed up for their sake. [Some asked,] “Why do I need to sign? Do I need to write my address?” The children would tell them, “It is because between now and January 11, there is still a lot of time. We are afraid you might forget so we will come see you again.”

You see, these children, [did this] for an entire day! Going around like this on their roller skates, they asked many families [to do this]. However, while the two children altogether had over 20 people sign up on that day, the majority of people still refused them and gave them unfriendly looks. One even said to them, “I cannot go even a single day without fish!” So he did not respond to their appeal and instead shut his door. The children felt very hurt from this.

They made one round like this, and at noon, they found a place to rest and and had a bit to eat and drink. They felt very discouraged, but Little Ant said, “This is not bad, we have more than 10 responses.” They counted their successes and realized they had more than 10 families. “Let’s go! We still have half a day left.” With half a day to spare, they went around again and collected more than 20 [signatures] in total.

Look, how adorable they are!

Really, this child is so young, but her parents and grandparents have taught her by their own example and had a big influence on her. Her family have always been vegetarian; her father is a Faith Corps member and her mother is a Tzu Chi commissioner. Her grandparents are also [Tzu Chi volunteers]. Last year (2015), I kept calling on all little ants to climb Mt. Sumeru. Because she was so little, her mother called her “Little Ant.” Although she was little, her ambition was great, so she would not forget [her aspiration]. She was very dedicated.

You see, such a young child is capable of doing something like that. What about us adults? We must not only “exhort others and practice all good deeds,” we must also “guide people to enter the right path.” This is truly not an easy thing. [These girls] exercised such great compassion in cherishing the earth. Only like this can everyone live in peace.

These children’s vow was one of compassion, and they put their wisdom to use. Even though they are so young, to accomplish what they wanted they spent so many weekends preparing, writing out their plans and [creating] their slogans. In this way, these two children were able to carry out such an ambitious project. Thus, “exercising loving-kindness and wisdom” is something even young children can do. They can go among people and knock on doors, whether they know the people or not. They knocked on everyone’s doors to promote vegetarianism. This is not an easy thing. We must “go among and widely transform people.” No matter how may people were moved by them, the girls wanted to continue [their promotion].

So, “We must rely on our power of patience to exhort and encourage those who promote this sutra in the era of Dharma-degeneration.” You see, these children were able to do this. The Buddha had compassion and loving-kindness for the future world of turbidities in the era of Dharma-degeneration. He hoped that everyone could take up this heavy burden and promote the perfect teachings. This is not difficult; we all must just put them into practice in our daily living. Whether adults or children, we all need to do this. This is truly bringing purity to peoples’ hearts. For this, we must have the power of patience. We must wear the clothing of patience. Great kindness and compassion are the room, gentleness and patience are the clothing; having the power of patience is very important.

So, we must urge everyone to be earnestly diligent. [We are in] the era of Dharma-degeneration. This sutra [is intended] for this era of Dharma-degeneration, for this age in the world of turbidities. We must exhort everyone to spread this sutra, to advance this sutra’s teachings. This is not asking people to give Dharma talks. It is about putting the teachings of this sutra into practice in our daily living. There needs to be people who spread the Dharma.

In places like [the girls’] large neighborhood, there needs to be families like these. There needs to be families who are willing to serve others like this, like these commissioners and Faith Corps members, and there needs to be children with this kind of education who are exercising both compassion and wisdom. They responded [to the call] and took action, going to every household in their neighborhood to exhort everyone to eat vegetarian.

When I see this, it makes me think that we truly, no matter what, must make good use of our karmic conditions. We must leverage them, leverage our causes and utilize our conditions, the causes and conditions for us to practice loving-kindness, compassion, joy and equanimity. We must uphold the Six Perfections in all actions and devise ways to be of service to others, to lead everyone to understand how, in life, we can move in the correct direction. So, “advancing diligently and guiding people to enter the right path” is something we can all do; it is not difficult.

So “In exhorting and admonishing others we must know the sutras and the vinaya.” We must thoroughly [know] the sutras, vinaya and abhidharma. In order to teach the contents of the sutras, after we listen to the sutras, we ourselves must quickly draw near the Buddha-mind to turn from the ordinary toward the noble. To do this, we need the sutras to help us uphold the precepts in our lives. The rules we live by must be correct. It is not only [monastic] practitioners that need precepts to live by, lay practitioners also need ethical and moral guidelines. So, “the vinaya” refers to the rules and precepts. It [compiles] what the sutras teach us about what we should and should not do.

The Dharma taught by the Buddha is inseparable from the two doors, the door of admonishment and the door of exhortation. The door of admonishment is “refraining from all that is evil.” We must not do unwholesome things. I constantly warn everyone not to do evil deeds, not even commit the slightest wrong. This is called the door of admonishment. “Practice all that is good” is called the door of exhortation.

The Buddha’s teachings are inseparable from the two doors of exhortation and admonishment: Refraining from all evil is known as the door of admonishment. Practicing all that is good is known as the door of exhortation.

The Buddha’s teachings are all for the sake of opening these two doors. They are inseparable from the principles of “refraining from all that is evil” and “practicing all that is good.” We must truly accept and uphold these at all times. It is the same for lay practitioners and monastics. To accept and uphold the sutras and the vinaya, we must be [aware of] all kinds of teachings. It is easy to uphold minor [principles], but what about when we encounter major difficulties? When that happens, we must patiently endure.

As for interpersonal relationships, sentient beings are stubborn and hard to transform. But are we to abandon them? We must still wait for their capacities [to mature]. We must still show our care and wait patiently for them to change with time. We must wait for the right time, for the right causes and conditions. This is like [the woman] the Buddha could not deliver, who Ananda had to deliver! This is why we must uphold [the teachings]. We cannot bear for sentient beings to not receive the teachings, to not have the guidelines of this discipline. So, we must mindfully exhorted them.

There are many [precepts], some minor, relating to our daily living. Others are major, [to be used] when we encounter serious obstacles. We must still patiently endure and continue on. Right now, we must act urgently. Time is running out. We cannot just sit idly by and do nothing. It is just like those two girls said, “We must quickly do something to help the earth.” Yes, this was their vow. For the sake of sentient beings and the earth, we must do something; we must not wait. We must engage in spiritual practice.

“In exhorting and admonishing others we must know the sutras and the vinaya and take practicing patience as a priority.” That is right, we must practice and uphold this. As we just said, the Buddha’s teachings are inseparable from the two doors, the door of exhortation and the door of admonishment. “Refrain from all that is evil” and “Practice all that is good. Refraining from all evil is known as the door of admonishment. Practicing all that is good is known as the door of exhortation.” I hope that everyone can do this; it is very simple. So, we must all be mindful. We must not wait; time is running out.

Continuing on, the previous sutra passage says,

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

We should all be very familiar with this. We should take these verses to heart until we can recite them fluently. We must understand their meaning very clearly.

So, “When they teach this sutra….” The following passage says,

“When they teach this sutra, if people denounce them with harsh words and attack with knives, sticks, bricks or stones, they will bear the Buddha in mind and will thus patiently endure. In trillions of lands, I manifest my pure, solid and strong body. For countless billions of kalpas, I expound the Dharma for sentient beings.”

[When it says] “When they teach this sutra,” it refers to when someone forms the aspiration to expound the Lotus Sutra.

When they teach this sutra: When they repeat the teachings of this wondrous Lotus Sutra…. This is to advise people who spread the sutra out of compassion for [people in] the future. They must use their power of patience to earnestly encourage others. To promote this sutra in the period of Dharma-degeneration they must take patience as a priority.

This is when the Buddha begins to urge everyone to engage in spiritual practice. Not only must we practice, we must also accept and uphold the Lotus Sutra. This is what this passage says. So, we must “spread the sutra out of compassion for [people in] the future.” In addition to exercising compassion and wisdom, we must also awaken our loving-kindness. We must awaken compassion in our hearts as we think of people in the future. This is just the future as seen from the Buddha but also the future as seen from our present time. The Buddha’s future is our present, but there are many more eras ahead of us. Take for example our young children of today. In the future as seen from their future, I hope that everyone will be able to encounter this sutra, form vows and go out to spread it. This is spreading the sutra for the future.

“They must use their power of patience to earnestly encourage others.” We must also encourage others. We must be very diligent and form great vows ourselves. This is like these children who went to encourage others; after encouraging them, they also took down their names and addresses. The girls said, “It is a long time away, so we will be back!” Think about it, isn’t this the power of patience? In order to spread and promote vegetarianism, the two girls persisted without giving up. Promoting the sutra like this is also a matter of having a great vow. It is exhorting and admonishing people to refrain from evil, to refrain from taking life by eating the flesh of sentient beings. I believe these children will continue. Maybe they will not have to wait until “1/11.” Maybe these people will change more quickly and become vegetarians already now. It is possible! In addition to the environmental benefits, the children can also tell them about the health benefits of vegetarianism. They can also tell them that killing living things is not right. In this way, they can slowly advise and guide them. Isn’t this promoting the sutras? “Refrain from all that is evil and practice all that is good.” This is having compassion. These children have compassion.

The Buddha’s compassion must be passed down to later generations. Thus, we need the power of patience. Will we be able to continue to pass it down? We hope that the children will continue to do so, but what expectations do we have for ourselves? We must be earnest and encourage others. We must awaken and benefit ourselves and others; we must promote this sutra in this period of Dharma-degenerations and take patience as a priority. We must persevere in our patience and constantly maintain this state of mind. We must be mindful.

“If people denounce them with harsh words and attack with knives, sticks, bricks or stones.”

If people denounce them with harsh words and attack with knives, sticks, bricks or stones: If people come before them and denounce them with harsh and vulgar language and moreover hit them with knives, sticks, bricks or stones….

Some people, if we try to teach or exhort them, will scowl at us, and many might even curse at us. This is because they refuse to listen, and because what we say seems to go against their beliefs. They know that meat comes from living beings, but now there is a group of people exhorting them not to kill living beings or eat their meat. So after hearing us promote vegetarianism, not only will they be unable to accept this, they will also start to slander us. When we call on them to do good deeds, not only will they be unable to do them, they will also slander us. So, to practice good deeds and to spread the Dharma both require patience. “If people denounce [us] with harsh words….” These people exist; we hear this often, “I advised someone to do something and they cursed at me.” We often hear these things.

Purna Maitrayaniputra said, “If people merely denounce me with harsh words, I am grateful they did not beat me with sticks or killed me with knives. I am very grateful to them.” Yes, we must be grateful. What if they do use a knife, a stick or club? Or throw rocks at our heads? What do we do? We must have Purna’s spirit of gratitude and. Never-Slighting Bodhisattva’s earnestness. We must still never dare to slight others. We must still respect them. This is the mindset we must apply. So when people denounce us with harsh words, when people use impolite, filthy words to curse us we must remain patient all the same. Even if they attack us with knives, sticks, bricks or stones, we must still be patient. Even if they injure our bodies, we must patiently endure. We must take the Buddha-mind as our own. How did the Buddha engage in spiritual practice? We have now just started to learn from the Buddha. [We must] learn from the Buddha and bear Him in mind. This means we must be patient.

They will bear the Buddha in mind, and will thus patiently endure: When things go against their wishes, when afflictions arise and challenging conditions appear, because they bear the Buddha in mind, they will patiently endure all evils of the world.

This speaks of when people go against our wishes. This is how things are in the world; things do not go our way nine times out of ten. So, “When things go against their wishes, when afflictions arise” [refers to] when others go against our wishes or when, exhorting someone, we go against their wishes. Then we have gone against each other. When we exhort others to do good deeds, we may go against them. They may not like hearing they must do good things; this may go against their wishes. So when this happens, we might not be able to persuade them. They might not comply with our wishes. This is what happened to those two girls who promoted vegetarianism. Some people said, “I can’t live without meat” and closed their door in rejection. But they still felt things were going well; they got 10 or 20 positive responses that day. There were likely more than 10 or 20 refusals, but [the girls] could be understanding and joyful. This is the same idea.

So when challenging conditions appear, we must quickly call to mind that we are spiritual practitioners. [We take] the Buddha’s mind as our own; we must accommodate even the most stubborn sentient beings and wait for opportunities to teach and transform them. This is what it means to “patiently endure all evils of the world.” Sentient beings are stubborn by nature. No matter how negatively they [act toward us], we must patiently endure, endure these “adverse conditions without giving rise to anger.” We must not give rise to anger or hatred. This must be our aspiration at all times; we must be willing to give of ourselves to help others.

So, we must be patient and “abide peacefully in the principles with unwavering minds.”

They patiently endure adverse conditions without giving rise to anger. They peacefully endure, abiding peacefully in the principles with unwavering minds. With wisdom, they peacefully abide in the empty nature of the ultimate reality of all phenomena. This is known as “patience.”

We must peacefully endure. “The emptiness of all phenomena is the seat.” How does it matter how people sound or look? “The emptiness of all phenomena is the seat.” When we serve, it should be without expectations. As long as we abide peacefully in the principles with unwavering minds, this is “peacefully abiding with wisdom.” With wisdom, we peacefully abide in the Dharma. Thus, external conditions will not affect our state of mind. [This is] “the ultimate reality of all phenomena. This is known as patience.” Actually, if we understand the principles of all phenomena, these various shapes and forms, what is there to take issue with? There is no need; we simply endure them patiently. These are the Three Directives for those who uphold the sutras.

Thus [it says], “In trillions of lands, I manifest my pure, solid and strong body.” The Buddha said [this]. If there are people who spread this sutra in the future, the Buddha Himself said that, in trillions of lands, He “manifests [His] pure, solid and strong body.”

In trillions of lands, I manifest my pure, solid and strong body: How does one bear the Buddha in mind? One must contemplate how the Tathagata in the past, in infinite trillions of lands, manifested His pure body. This body is capable of enduring all evils, It is so solid and so strong that neither praise nor slander can move it. Like the roots and trunk of a tree, it is said to be solid and cannot be uprooted. Anything that does not change its form when influenced by other things is said to be strong. This means the mind is unchanging and unwavering.

This is the Buddha-mind. If we are able to take His mind into ours, then the Buddha will abide forever within our minds. It is everywhere. As long as the Lotus Sutra is present somewhere, the Buddhas’ entire body is there. When we hear the sutra, do we remember it all? This is the Buddha’s entire body. Thus, the Buddha says, “In trillions of lands, I manifest my pure, solid and strong body.” When trillions of people have the Dharma at heart, they have the Buddha’s entire body. Moreover, His body is pure, solid and strong. This pure, solid and strong Buddha-body is the Dharmakaya. When we take the Dharmakaya into our minds, we return to our nature of True Suchness, which is pure and undefiled. This is what it means to “bear the Buddha in mind. One must contemplate how the Tathagata, in the past, in infinite trillions of lands, manifested His pure body.” We must contemplate how the Buddhas of the past, the Buddhas of the present and the Buddhas of the future forever abide in these trillions of lands. Thus, what They reveal are Their pure bodies.

So, “This body is capable of enduring all evils. It is so solid and strong that neither praise nor slander can move it.” No matter if people slander or praise us, it makes no difference to those who uphold the sutra. When others praise us, we must not give rise to arrogance; that would be wrong. When others slander us, our heart must remain unshaken. In this way, we are “so solid and strong that neither praise nor slander can move [us].” This describes the Buddha’s pure body. We all innately have this pure body of the Buddha. What the Buddha has [learned] through countless kalpas of spiritual practice, He teaches us, enabling us all to take His mind as our own.

So, “Like the roots and trunk of a tree, it is said to be solid and cannot be uprooted.” This is like a great, thousand year-old tree. Its roots run so deep and so long that even if people try to uproot it, they cannot do it. This means it is very solid. So “Anything that does not change its form when influenced by other things is said to be strong.” The form of this tree is unchanging. It puts forth the same flowers and gives rise to the same fruits. From its roots all the way to its fruits, it is all part of the tree’s original form. This tree creates the same kind of causes and the same kind of effects. “This means the mind is unchanging and unwavering.”

Thus, “For countless billions of kalpas, I expound the Dharma for sentient beings.” For countless billions of kalpas, He expounds the Dharma for sentient beings.

For countless billions of kalpas, I expound the Dharma for sentient beings: This is like Never-Slighting Bodhisattva from the teaching on the intrinsic. When he manifests, he has to expound the Dharma. When he expounds the Dharma, he has to manifest. The dual benefits of form and voice reach far and wide.

This is the Buddha’s dedication. For such a long time, lifetime after lifetime, He came to teach the Dharma. This is like Never-Slighting Bodhisattva from the teaching on the intrinsic. Also Never-Slighting Bodhisattva did this lifetime after lifetime. He did not fear people’s slander or cursing. He still treated all sentient beings with respect.

In this way, “When he manifests, he has to expound the Dharma.” When a Bodhisattva manifests in this world, his aspiration will always be to expound the Dharma. What form does he take to expound the Dharma? “When he manifests, he has to expound the Dharma. When he expounds the Dharma, he has to manifest.” Teaching and doing are one and the same. We must say what we do and do what we say. Thus, our form and voice both benefit [others]. Expounding the Dharma, we have to manifest. [These are] “the dual benefits of form and voice.” Even our form, our actions and so on [can teach]. Simply by seeing us, others will give rise to joy and give rise to the will to practice. Or perhaps they will resonate with the Dharma we teach and will be able to accept it. This is all beneficial for them. Whether it is seeing His body or listening to His teachings, these can both benefit sentient beings.

We must be mindful. Buddhist practice is always a matter of the mind. We must return to the spirit of the Buddha. We must take the Buddha’s spirit and His Dharma into our minds. Our minds must become one with the Buddha’s. In forming aspirations, we are like small ants climbing Mt. Sumeru. Young children can form aspirations and vows; so what about us? So, let us always be mindful.

Episode 1247 – Understanding the Three Directives

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>> “We must understand the Three Directives. Compassion gives rise to all goodness. Gentleness shields us from all evil. The emptiness of phenomena brings tranquility to all appearances. We must go among people with no fear in our hearts expound it for all, teaching individually.”

>> We must understand the Three Directives. Compassion gives rise to all goodness. Gentleness shields us from all evil. We must realize the emptiness in all appearances. We must go among people with no fear in our hearts, and expound it for all, teaching individually.

>> Medicine King, you must know that people like these who have not heard the Lotus Sutra are still far from the Buddha’s wisdom. If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers. It is the king of all sutras. Once they have heard its truth and contemplated it, you must know that these people are near to the Buddha’s wisdom.

>> “Those who teach this sutra must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. They must go among people without fear and teach it for all individually.” 

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

>> Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat; being here, they expounds the Dharma: Only those who enter the room, wear the clothing, and sit on the seat to expound [the Dharma] are said to be in accord with the Dharma.

>> Compassion gives rise to all good. Gentleness shields us from all evil. The phenomena that arise through emptiness and causes and conditions are ultimately without substance and are said to be empty and still.

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“We must understand the Three Directives.
Compassion gives rise to all goodness.
Gentleness shields us from all evil.
The emptiness of phenomena brings tranquility to all appearances.
We must go among people with no fear in our hearts
expound it for all, teaching individually.”

We must mindfully seek to understand this. [The Buddha] has always hoped that everyone would have deep faith in and comprehend the true principles of the perfect teaching. In the Lotus Sutra’s Chapter on Dharma Teachers, the Buddha put His heartfelt effort into how, after He entered Parinirvana, the Dharma would be passed down in the future, and furthermore what was most important was the spirit and ideals of the Lotus teachings. This was in regard to the future. In the Buddha’s lifetime, the future era He worried about most was the era we are living in now. He worried about this evil world of the Five Turbidities. What teachings could be used to treat it? Only the perfect teachings. These perfect and harmonious teachings adapt to the world’s turbidities, ignorance and afflictions. What is needed is teachings like the Lotus Sutra to treat this present era. So, He put much effort into transmitting this sutra’s teachings. He constantly expressed. His one great cause for coming to this world. He opened and revealed these teachings in hopes that sentient beings could all return to their nature of True Suchness, be equal to the Buddha and have the same awakening as He did. That nature of wisdom pervades the universe; it is one with the universe. This is the Buddha’s greatest hope, that everyone can comprehend the Dharma.

However, sentient beings are covered by ignorance. Layer upon layer, we have continuously and repeatedly covered our intrinsic nature of True Suchness. With this thick layer of ignorance, what is the method that we can apply to touch our nature of True Suchness so that our intrinsic nature can converge with the world, the universe and the true principles of the Dharma? It is because we are covered by layer after layer of ignorance; otherwise, our minds could become one with the universe. Why is it that our lives are so complicated? Originally, they were very simple, but then out of ignorance, we created many complications. So, we are constantly troubled.

The Buddha has already taught the Four Noble Truths. [Life is] suffering! However, we continue giving rise to complications, giving rise to ignorance and giving rise to afflictions. We continuously give rise to and reproduce them. So, our thoughts become more complicated, and we add suffering to our existing suffering. In this present world, is there anyone who is very happy, at ease and at peace? We all have deep, serious afflictions. This is despite the fact that every morning, we all studiously pay respect to the Buddha. We recite the Sutra of Infinite Meanings over and over again or do the bowing ceremony for the Lotus Sutra. We show reverence for every verse and allow every single word to penetrate our hearts so we can be one with all Buddhas and Bodhisattvas. However, bowing to the sutras is just bowing, and reciting the sutras is just reciting. We also have the chance to sit and listen to the teachings, but listening to teachings is just listening, too. This can just be living according to routine. If so, that would be such a pity!

Our routines in life become very natural to us, and we do not take them seriously. For example, every day as part of our living, it is natural for us to go sleep, natural for us to wake up. When we get out of bed, it is very natural for our bodies to do everything to start our day and walk out of our dorm rooms. These actions are all part of our daily routine. We do not know to be grateful we can do all this. Every day, we can go about our routine without being aware of it. Everything is so simple, yet we do not know to feel grateful. If one day we cannot fall asleep when we want to, or cannot get out of bed when we wake up, that is when things will become troublesome. Our minds and bodies will not be in harmony; this is called falling ill.

We are blessed to be in good health. However, we may completely neglect our health. We do not know to cherish it, and we do not know to be grateful for it. Those who know to cherish it continue to live simple, regular lives. If we can do this, we should also seize the chance to, while living this simple life, put extra effort into listening to the Dharma. We can apply it in our daily living. When we make use of it in life, and it resonates with our Dharma-nature, we [apply] the teachings we heard in the morning, like what it means to have “great compassion as the room.” When we have great compassion as the room, when we see a person with a heavy load, we should immediately lend a hand and help carry it. When we give him some help, this is to have “great compassion as the room.”

This is such an easy thing to do. We cannot bear for people to overexert themselves. If we can give him a part of our strength, as we work together he will feel at ease, and we will feel happy. This is how we interact with people. Together we all go into this room of great compassion. We give all we can to do the things we ought to do. We give our strength to lighten their burden and suffering. This is great compassion. This home of the mind is the room of our heart. We can express empathy. Isn’t this easy for us to do? We can do it. Of course, if we can start by being mindful of even the smallest gestures, then our living will come together with the Dharma. We need to take care of each other. When someone is physically unwell, when they are ill, we have to put effort into caring for them. We accompany them, care for them and understand how they are doing physically and the kind of treatment they need. We must accompany them, care for them and watch over them. This is an even deeper level of loving-kindness and compassion.

With this love, we delve deeper layer by layer and expand it bit by bit. We can “transform others who we live with.” As we live together and practice together, we care for one another at the same time and mutually awaken the love in each other. What is so difficult about this? It is not difficult. We just go from the shallow and to the deep, expand from the small to the big, extending even to people we do not know. With unconditional loving-kindness, we exercise universal compassion. This is also how our charity work began. It is the hope that everyone, all living beings, can have peace and joy. That is great loving-kindness. “We feel others’ pain and suffering as our own.” That is universal compassion. When we have unconditional loving-kindness and universal compassion, we will have no regrets or resentment in life. This is how we practice together, live together and transform each other.

Even with people who have no connection with us, it is the same. “Bodhisattvas arise because of suffering beings.” Thus, our loving-kindness and compassion expand to include those who have no connection with us. We cherish and love these people in the same way. This is what “great compassion as the room” means. This is the first of the Three Directives. “Compassion gives rise to all goodness.” This is what we must cultivate all the time. This is very simple. It is something we can accomplish.

So, “Gentleness shields us from all evil.” Indeed, we need to be more accommodating. “Our heart can encompass the universe and embrace the boundless worlds within it.” We must open up and broaden our minds. Mount Jiuhua is Earth Treasury Bodhisattva’s place of practice. A manifestation of Earth Treasury Bodhisattva was born in Korea. In the past, when I taught the Earth Treasury Sutra, I told this story. There was once a prince in Korea who delighted in the Buddha-Dharma. He yearned to go to China, where the Dharma was flourishing. So, he left Korea, abandoning his glory and wealth and his life as a member of the royal family. He was alone, with only a dog by his side.

He traveled by boat, a simple canoe. It was just a plain wooden boat. The boat drifted with the wind to Anhui Province in China, where he walked following the road. When he saw the magnificence of this mountain, he was so happy. He walked on the trail along the mountain, following it until he found a cave in the mountain. In the cave, he began to engage in spiritual practice. He dedicated himself in his practice and calmed his mind. He lived in nature, and all the land was his storehouse of food. he could sustain himself by picking wild plants.

Every day, he sat in meditation. There was a group of poets who loved to hike and recite poems, write couplets and search for inspiration there. One day, they saw this spiritual practitioner. He was so dignified and at peace. Every time they came, they saw how simply he lived and how he calmly engaged in spiritual practice. They were very moved, so they requested teachings from him and learned his life story. Later, when they learned he came from Korea and was a prince of the palace, these poets admired him even more. So, they spread the news.

After the lord of the mountain learned of this, he came to see for himself. Sure enough, this young, dignified spiritual practitioner had actually been here for such a long time. “I am the lord of this mountain, yet I didn’t know about this. I haven’t fulfilled my duty as a host to look after him.” So, from then on, he and his son came every day. Once they came, they would request teachings and happily listen to the Dharma. Then they saw that many people came here out of their admiration for the Dharma. So, the lord of the mountain himself and his son took refuge under the practitioner.

He said to the spiritual practitioner, “It seems like you came to this place to understand the Dharma, and now you are already very clear on it. Everyone comes to seek the Dharma from you. You should have a place for that. Think about it, on this piece of land, where do you think would be a good place for our spiritual practice center? Master, please point out a place for our spiritual practice center so that everyone who comes to seek the Dharma will have a place to go.” Then, this spiritual practitioner said, “If this is the case, I don’t know how much land we need or where it should be. How about I throw my robe in the air, and wherever its shadow extends, the area under its shade, will be my spiritual practice center?” delighted.

The lord of the mountain said, “Your robe is so small. How is it big enough for a practice center?” The spiritual practitioner said, “It will be enough!” So, he took his robe and threw it up into the air. Just as he threw his robe into the air, a cloud happened to block the sun, so the entirety of Jiuhua Mountain was covered in shadow.

The lord of the mountain was so happy. “It turns out that this land belongs to Master. This place can be the spiritual practice center where you transmit the Dharma forever.” This mountain was of a particular shape. It had peak after peak, resembling nine lotus flowers. From then on, it was called “Jiuhua (nine flowers) Mountain.” Jiuhua Mountain in Anhui Province is Earth Treasury Bodhisattva’s place of practice. This is having “gentleness and patience as clothing.” Those who intend to engage in spiritual practice form great aspirations to seek the Dharma and to transmit the Dharma, and thus begin to spread the Dharma.

People also say that that Earth Treasury Bodhisattva did not only “transform the living,” but also wanted to “transform the dead.” This was because Earth Treasury Bodhisattva could not bear to see people commit evil in this world and fall into hell in the future. So, he made this vow to not only transform all sentient beings, but to not attain Buddhahood until hell was empty. This is Earth Treasury Bodhisattva’s great vow. Just think; isn’t this the room of great loving-kindness and compassion and the clothing of gentleness and patience? With gentleness, he stops all sentient beings from committing evil. Even if they commit evil and fall into hell, he will go to hell to save and transform them.

His vow was the same as the Buddha’s. He accepted the Buddha’s teachings. The Buddha also made the same vow. The Jataka Sutra says. He began to form aspirations in hell. He could not bear to let the beings there suffer. He saw that sentient beings ended up in hell because they committed evil in the human realm. For this reason, He came to the human world life after life, all for this one great cause, to transform all sentient beings, to teach them to guard against wrongdoing and stop evil. This requires using the clothing of gentleness and patience shield against and prevent evil from arising again.

The emptiness of all phenomena is the seat. “We must realize the emptiness in all appearances.” This means that our minds must be very pure. We transform all sentient beings, but without any sense of an. “I” who transforms them in some way. We just put all our efforts into transforming them. When they are happy, we experience Dharma-joy. By taking joy in other’s merits, we eliminate our greed, anger, ignorance, arrogance and doubt. The Five Aggregates are all empty, so we completely empty ourselves of the afflictions of our bodies and minds. With minds tranquil and clear our vows are simply as vast as the void. Our hearts can encompasses the universe. This is such a broad, open state of mind. “We must realize the emptiness in all appearances.” It is completely empty.

We go among people with no fear in our heart. Since we are not greedy for fame or wealth, when we teach the Dharma, among sentient beings, what is there to be afraid of? We are not doing it for personal gain, but for the benefit of all sentient beings, for the sake of transforming all beings. Therefore, we have no fear in our hearts. So, we must “expound it for all, teaching individually.” It is not for us. We are teaching for the sake of all beings. This is not for recognition, not for wealth, but for everyone to comprehend the principles of the Dharma, for everyone to accept them and put them into practice in their daily living. This is such a simple and free way to live. This is our only purpose.

As we walk the Bodhisattva-path, there will be no interpersonal conflicts; all people return to being one with the universe. This is universal compassion. This is the Three Directives the Buddha taught us.

We must understand the Three Directives. Compassion gives rise to all goodness. Gentleness shields us from all evil. We must realize the emptiness in all appearances. We must go among people with no fear in our hearts, and expound it for all, teaching individually.

This passage is very important. I hope that everyone will deeply engrave it in their hearts.

The previous sutra passage likewise said, “[Those] who have not heard the Lotus Sutra are still far from the Buddha’s wisdom.”

Medicine King, you must know that people like these who have not heard the Lotus Sutra are still far from the Buddha’s wisdom. If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers. It is the king of all sutras. Once they have heard its truth and contemplated it, you must know that these people are near to the Buddha’s wisdom.

The Lotus Sutra is what the Buddha constantly wanted to pass down to future generations. He went among people to see if its teachings could be heard more widely. If people have not heard the Lotus Sutra, “[they] are still far from the Buddha’s wisdom.” They are very far from the Buddha-wisdom. So, “If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers.” If we can hear this sutra, we can ultimately understand that the teachings for Hearers are not the ultimate. So, we must immediately enter the perfect and abundant great teachings, the True Dharma of the One Vehicle. We must enter it immediately.

Thus, we need to know that this sutra is “the king of all sutras.” The Buddha was quick to shift and release the Hearers’ and Solitary Realizers; Small Vehicle attachments. He quickly opened up the perfect and harmonious true teachings, which are the Lotus Sutra. The Lotus Sutra contains both Great and Small Vehicle teachings. So, it is the king of all sutras. “Once they heard its truth and contemplated it,” after everyone had listened, they had to put effort into being mindful. In our daily living, after we listen to the Dharma, do we bring the Dharma into our interactions with people and matters? We must mindfully contemplate this. Do we take small and simple actions with empathy? We must earnestly contemplate this. Do we have the room of great compassion? Are we wearing the clothing of gentleness and patience? Have we emptied ourselves of all afflictions, ignorance and attachment? We must earnestly contemplate this. “We must know that these people are close to the Buddha’s wisdom.” These people are already very close. If they, after listening to the sutra, can earnestly contemplate [the teachings] and actualize them in their daily living, we will know that these people have gradually drawn near the Buddha’s wisdom.

“Those who teach this sutra must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. They must go among people without fear and teach it for all individually.”

These are people who have understood and contemplated [the teachings]. Their life is one with the Dharma; they are very diligent. They uphold the sutras, accept and teach the Dharma. People like this have already entered the Tathagata’s room, put on the Tathagata’s clothing and sat on the Tathagata’s seat. When practitioners like this are among the people, they should be able to lead them without fear and teach them the Dharma. This sutra passage is very important.

The next sutra passage continues with,

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

What we know and understand now is to have “Great compassion as the room, gentleness and patience as the clothing and the emptiness of all phenomena as the seat.” If we can peacefully abide in the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat, then starting now, we must expound the Dharma. Expounding the Dharma is more than just talking. It is putting it into action with body and mind. Every move we make, every word we say, is to expound the Dharma for sentient beings. This is what we do in our daily living. This is how we “enter the room, wear the clothing and sit on the seat to expound [the Dharma].” This is being in accord with the Dharma. This is more than just talking all day long; it is making the Dharma a regular part of our daily living. With every action we take and every word we speak, we are able to influence people.

Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat; being here, they expounds the Dharma: Only those who enter the room, wear the clothing, and sit on the seat to expound [the Dharma] are said to be in accord with the Dharma.

So, “Compassion gives rise to all goodness.” We must cultivate our compassion. With compassion in our actions, naturally we can give rise to all that is good. This is not just about being good as individuals. Our goodness can influence others to be good. This is how we guide people. With a heart of reverence, we can be beneficial friends to each other, be good friends to each other, be spiritual friends to each other. This is compassion. This is giving rise to all goodness.

“Gentleness shields us from all evil.” We must use a gentle and open heart to be accommodating to others and earnestly guide them to understand. If they have mistaken thoughts and actions, if we are good friends with them, when they have erroneous thoughts, we can promptly correct them. When they go astray in their actions, we can promptly approach and counsel them. By treating them gently and going along with them, we can “shield them from all evil.” This is to guard against wrongs and stop evil. This requires the practice of gentleness.

Then there is “the phenomena that arise through emptiness and causes and conditions.” We can comprehend the emptiness of all phenomena. This is because after we understand the Dharma, we recognize that everything is empty. The Five Aggregates are all empty. What are the Five Aggregates? Everyone already knows. Because we listen to the Dharma, we understand the Five Aggregates, which are form, feeling, perception, action and consciousness. These are the Five Aggregates. In the world, we see things of all shapes and colors and hear [all kinds] of sounds. Will the world’s sounds and forms delude our minds? They will! We are all deluded by these sounds and forms. Thus, we a consciousness of greed, anger, ignorance, arrogance and doubt arises.

In their daily living, this is what ordinary beings are like. They are confused by forms. Because we are confused by forms, we end up feeling great discomfort. So, we have afflictions. “I can’t get what I want. So, I experience the feeling of suffering.” Because of external forms, we take action. We act the way we want to act, creating all kinds of karma that is then stored in our consciousness. Whether [through the workings of] the sixth, the seventh or the eighth consciousness, it is stored in the consciousnesses of afflictions. The eighth consciousness is full of afflictions. This is due to the Five Aggregates. If we can listen to and understand the Dharma, we know the Five Aggregates are completely empty. This is because the Five Aggregates arise through the accumulation of causes and conditions. If there is no cause, conditions will not form.

The world is becoming more and more complicated. It used to be so simple and pure and people could earnestly engage in practice. However, the world became increasingly complicated. As we absorb more knowledge, we become more clever. This causes our minds to be entangled by the phenomena of causes and conditions. This is the state of ordinary beings. The causes and conditions of the Five Aggregates entangle them, bind them. So, after we understand the Dharma, we will know that all phenomena are empty, and we will no longer allow these phenomena to entangle us and bind us. We can attain liberation. If we can understand that all phenomena are empty, we can return to a very simple way of life. All the world’s complications and ignorance are manmade; as they are manmade, we must return to nature. It is that simple.

We can follow the movements [of nature]. The earth is very simple; it revolves around the sun. There is a distinction between day and night, which comes from the orderly rotation [of Earth]. We live on this planet, and we should follow nature in our living. Originally, everything was very simple, but then humans created complications as they followed these causes and conditions, This resulted in much afflictions and ignorance. This comes from not understanding the Dharma. If everyone can understand the Dharma, we will understand that [all phenomena] “are ultimately without true substance.” If we delve into the Five Aggregates, we will find that nothing has true substance. Would we say that “form” is true substance? Isn’t the convergence of many causes and conditions required for each thing to come into being? Is there anything that easily comes into being?

Even a blade of grass or a drop of dew requires the convergence of causes and conditions. For there to be grass there has to be seeds, soil, moisture and air. To have moisture we need vapor. The heat of the sun creates vapor in the air. At night, the warm air turns into dew and settles on the ground. Many things need to come together for there to be a blade of grass or a drop of dew. This is the cycle between the grass and dew. The dew can nourish the grass, because the dew returns to the earth. This is the workings of the principles of nature. Unfortunately, we humans create much ignorance. So, we must understand that all things return to emptiness. This is how what we call dew is formed but dew returns to the earth. This is a cycle of nature. Unfortunately, we become so attached to it. If we delve deeply into it, we realize there is no true substance. Things are empty and still. Everything is fundamentally so spacious and empty. It is that simple. So, we must mindfully enter the Dharma.

Compassion gives rise to all good. Gentleness shields us from all evil. The phenomena that arise through emptiness and causes and conditions are ultimately without substance and are said to be empty and still.

Our life is naturally bountiful. This is because, we understand the Dharma of all things in the world and their principles. The principles are empty and still, but they are very wonderful. If we can truly become one with the Dharma, the happiness in our hearts is Dharma-joy. With the Dharma in our hearts, that sense of happiness will give us a sense of abundance. Why pursue all kinds of things and produce ignorance, afflictions and complications that fill our world with suffering? Complications are ultimately suffering. The source of suffering, its causation, is accumulated in this way.

All things are inherently empty. But within that emptiness is an abundance of wonderful Dharma. Everything on earth is beautiful. In the mountains, the rivers and the land, in all these cycles, the principles inside are all so plentiful. They are pure. They are natural. They are very abundant. In our state of confusion, we do not try to understand this. We just cling to the people, matters and objects right before our eyes and are entangled by them. The more entangled we are, the more complicated things become. So many things look and sound like they are principles. But when we delve deeper, we realize that they are ignorance. From this state of ignorance, we analyze them and return to a tranquil and clear state. There is such clarity! Most importantly, we must have vows as vast as the universe. With “vows as vast as the universe,” our minds must “remain unwavering.” Emptying ourselves of everything brings ultimate clarity. This is what it means to be pure and undefiled.

When we think about it, life is just this simple. Amid complications, we must always find a way to realize that ultimately all substance is empty. This requires mindful dedication. When we have ignorance, it is from the convergence of causes and conditions. In fact, these are layers and layers of karmic consciousnesses that continuously extend our causes and conditions across lifetimes. Amidst the Five Aggregates, we create karma. When we do not understand principles, we continuously create karma. Then it returns to our sixth consciousness, our seventh consciousness and our eighth consciousnesses. These consciousness of afflictions and ignorance are beyond our control and will extend across all our lifetimes. This is not the ultimate state. So, we must go and seek out the true appearance, substance and nature of the truth. That is the ultimate. The ultimate realization is that there is no true substance.

Principles have no inherent substance; they are completely tranquil and clear. To achieve this tranquility and clarity, we must make vows as vast as the universe, stabilize our minds and have deep faith. Our minds must remain unwavering. This is the only way for us to completely experience and understand the perfection of the Three Directives. We cannot grasp them with a complicated mind. To sum it up, we need simplicity. Simplicity is the True Dharma. So, we must clearly understand the Three Directives. It is that simple; there are just three, a heart of compassion, clothing of gentleness and the emptiness of all phenomena. It is this simple. What is there we cannot accomplish? We make them part of our daily living. So, we must always be mindful.

Episode 1246 – The Sutra Encompasses the Five Teachings

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>> This sutra “records in entirety the Three Vehicles and encompasses the five teachings. It exposes and ultimately clarifies that the practices of the Hearers are far from the path to Buddhahood. So, it reveals the Buddha’s views and understanding, directly entering into the Buddha-wisdom.”

>> Regarding all sutras taught by the Tathagata, in terms of their meaning and direction, they differ in being shallow or profound. To give sentient beings an orderly course of spiritual practice, He established the five teachings.

>> The Five Teachings: 1. The Small Vehicle teachings 2. The initial teachings of the Great Vehicle 3. The ultimate teachings of the Great Vehicle 4. The immediate teachings 5. The perfect teachings.

>> “At that time, the World-Honored One, wishing to restate His meaning spoke in verse.” The previous sutra passage says, “Those who wish to abandon indolence must listen to this sutra. It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it.”

>> “It is like a thirsty person in need of water who digs into a high plateau. All he sees is dry earth, and he knows that the water is still far away. As he gradually sees the moist earth and mud, he is certain that the water must be close.”

>> Medicine King, you must know that people like these: The Buddha called compassionately to Medicine King. People like these are all the newly-inspired Bodhisattvas.

>> “Medicine King, you must know that people like these who have not heard the Lotus Sutra are still far from the Buddha-wisdom. If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers. It is the king of all sutras. Once they have heard its truth and contemplated it, you must know that these people are near to the Buddha-wisdom.” 

>> If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers. It is the king of all sutras.” If people can hear this profound sutra, which is the king of all sutras.

>> This sutra records in entirety the Three Vehicles and encompasses the five teachings: Thus, it says “it ultimately clarifies teachings for the Hearers.” It reveals the Buddha’s views and understanding and directly enters the Buddha-wisdom.

>> Once they have heard its truth and contemplated it, you must know that these people are near to the Buddha’s wisdom: Having heard this teaching, they truly and mindfully contemplate it. Having heard it, they can contemplate it; having contemplated it, they can practice it. You must know that these people are near to the Buddha-wisdom.

>> “Those who teach this sutra must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. They must go among people without fear to teach them all individually.”  

>> Those who teach this sutra must enter the Tathagata’s room: If again there are people who wish to teach this sutra, they should give rise to great compassion to enter the Tathagata’s room.

>> The Buddha revealed to Medicine King Bodhisattva the Three Directives for Promoting this Sutra. These are the three guidelines for spreading the wondrous sutra during the era of Dharma-decay. Furthermore, the Three Directives are the Dharma-door to our true nature.

>> Those who aspire to promote this sutra must possess great loving-kindness and compassion to cover and protect all sentient beings. Through great loving-kindness, they can give sentient beings happiness. Through great compassion, they can relieve sentient beings of suffering. Covering beings in kindness and compassion is a metaphor for entering the Tathagata’s room.

>> “Putting on the Tathagata’s clothing” means that those who the spread the sutras, who promote this particular sutra, “should practice patience” and protect all sentient beings from evil obstructions and unwholesomeness such as afflictions. This is a metaphor for using the clothing of gentleness and patience.

>> Sit on the Tathagata’s seat: People who promote this sutra sit on the seat of the emptiness of all phenomena. Only when our minds abide peacefully in emptiness can we bring peace to ourselves and others. Also, there is no self who can teach. This is likened to sitting on the seat of the emptiness of phenomena.

>> They must go among people without fear to teach them all individually: When they go among people, they are without fear. They expound it for all, teaching individually.

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The sound of rain outside is so loud. It rained all through the night. Truly, the four elements are out of balance. While some places hardly get any rain, other places have too much, causing disasters or many other inconveniences. This is how it is in our current era. There are so many imbalances. To [restore balance], everyone must be sincere and maintain constant vigilance in our lives. How should we live our lives? We need to live with our minds at peace. We need to live in harmony with others. If we can bring balance to our minds, if people can live harmoniously, if everyone orients their minds toward kindness, then through the balance in people’s minds, the whole world and the climate will also come into balance. This is because, as the Buddha said, “All things are created by the mind.” Indeed! All things in this world depend upon a single thought within people’s minds. With a single thought of working diligently toward goodness, everyone has this same thought of goodness, so naturally, we can avert disasters and be at peace.

I am going to share a story with everyone of how, with our minds in harmony, we can avert disasters. In 2008, in January, the first month of the year, a car accident occurred in Taipei city. This car crash was truly a traffic accident that happened in the blink of an eye.

There was a small pickup truck stopped alongside the road. Everyone surrounded it and saw a person underneath the truck. There was a pool of fluid, a pool of bright red fluid. Everyone thought that it was blood. They all said, “There is no way that this person under the truck can survive. What about the driver? Where did the driver go?” Some people said, “The driver was very nervous when he came out. He immediately called 119 for an ambulance. Then he disappeared. We don’t know where he went.” Everybody was standing there, talking about this incident, unable to find the driver.

The ambulance quickly arrived. As soon as it came, the person beneath the vehicle crawled out. When he came out, his entire body was red. Everyone said, “Oh my! This person is covered in blood, yet he was still able to crawl out by himself.” The ambulance had arrived, as well as the police. They examined him and [found that] he was safe and sound. There was nothing wrong with him. Nothing wrong? What had just happened? How did his body get all red like this? It turns out that it was [chili] sauce.

He was a farmer riding a bike, carrying chili sauce to deliver to his customers. When he came across this pickup truck, he was careless and his bike careened to the side, so he was hit by the truck. The farmer bent over to get under the vehicle and see how much [sauce] he had lost. He crawled under the vehicle to check. When the driver came out, he thought he had run this person over, so the driver panicked and immediately called [for an ambulance].

But where did the driver go? The ambulance was there. The doctor was there. The police were there. Everyone watched this farmer come out and the doctor did not find anything wrong with him. Everyone was amazed. Suddenly, they heard that someone had jumped off the fourth floor. The police immediately turned around to look. At a construction site behind them, sure enough, someone had jumped from the building. They saw the driver on the ground, but there was another person lying there too. That person was an elderly man. He was a construction worker. He was a bit old. While he was making his rounds at the construction site, he saw [the driver] about to jump out off of the building. There was not enough time for him to call anyone for help. So, he immediately ran over, catching him with both arms. He was able to catch the person. So, the driver was fine. The doctor checked on the elderly man, and two of his ribs were broken. So, they immediately sent this elderly man to the hospital.

The driver was fine. The farmer under the truck was also fine. The construction worker was sent to the hospital. On the morning of the next day, the driver went to visit this elderly man. The elderly gentleman said, “I am fine. I only broke two ribs.” People asked the driver, “Why did you jump off the building?” It turned out that the driver was very poor. His entire family depended on him to survive. He worked as a driver to make money to support his family. He thought that for this accident, he would have to compensate the victim. He had no money for that, so he got the idea to kill himself.

People asked him, “Since you had decided to die, why did you even call 119?” He said, “What if that person could be saved? I had to call someone to come save him.” The old construction worker heard him and said, “You have no money, and you are working to feed your family. I can understand how hard it is to support your family. Please not worry. I am fine and will be discharged. You do not have to pay for my medical expenses. I can be discharged. I just have two broken ribs. Don’t worry about money.”

Though the farmer had suffered significant losses, losing a large bucket of chili sauce in this car accident, when he heard how the driver had to support his family, and that because of what had happened he wanted to die as he would not have money for compensation, the farmer could not bear to ask the driver to compensate his losses.

[The farmer] said, “You don’t have to worry about me. I also escaped a brush with a fate. If I had worse luck, I might have been hit by a bigger truck. If I were hit by a [bigger] truck, I would have probably been killed. So, I have to thank you for letting me escape that fate. I apologize for causing an accident that almost [made you take your life]. I need to thank you!”

As for the elderly gentleman, the old construction worker, somebody asked him, “You were injured while saving someone’s life. Were you scared? Do you have any regrets?” He replied, “It is our responsibility as humans to save others. If we see someone who is about to die and do not save them, can we be called human beings? If he wanted to jump again, out of this building right now, I would still try to catch him.” He did not have regrets.

This is human nature; these three people all have good consciences. If everyone in this world were like this, if everyone had a good conscience and showed understanding and forgiveness to one another, wouldn’t the world be a very happy place? Although this is just a simple story, it shows the beauty of humanity. All humans intrinsically have Buddha-nature. Therefore, we must mindfully seek to comprehend this world; the intrinsic nature of human beings is actually very beautiful.

It seems that the rain has just about stopped, so let us hurry up and look at the passage.

This sutra “records in entirety the Three Vehicles and encompasses the five teachings. It exposes and ultimately clarifies that the practices of the Hearers are far from the path to Buddhahood. So, it reveals the Buddha’s views and understanding, directly entering into the Buddha-wisdom.”

This passage tells us that this sutra, the Wondrous Dharma Lotus Flower Sutra, comprises the teachings of the Three Vehicles as well as the five teachings. It encompasses the principles of the Three Vehicles and the five teachings. Thus, the Three Vehicles and the five teachings are all included in this sutra. It also “exposes”; it has opened the door of the perfect teachings, leading us to a clear understanding. The Buddha decisively and clearly told us that those who practice as Hearers practice the Small Vehicle Dharma, the Four Noble Truths and the Twelve Links of Cyclic Existence.

During the Agama period, these were the Buddha’s teachings. He only guided everyone to enter the Buddha’s door. He inspired kindness within everyone and helped everyone understand that the world is full of suffering, that we all intrinsically have Buddha-nature and that human nature is inherently good. He taught many principles about the world and society to bring out teachings of the Buddha-Dharma, the Three Vehicles and the five teachings. The Small Vehicle merely guides everyone to gain clear understanding of the suffering in this world and the karmic law of cause and effect. However, the practice of the Hearers was still far away from the Path to Buddhahood. The Hearers understood that the world’s suffering comes from the continuous reproduction of ignorance and afflictions, such that we create many karmic causes and effects. They understood these things very clearly. Therefore, they were determined to eliminate their afflictions. They also decided to isolate themselves from others, to no longer create affinities with anyone. Because of this, they were still far away from the Path to Buddhahood.

They had merely entered the door to the Buddha’s teachings, which enabled them to understand the appearances of the world. The appearances of the world were like this, filled with suffering, ignorance and afflictions, which were constantly being reproduced. [The Buddha] led them to understand this. However, for the Buddha, the most important thing was for Him to guide us to return to Our intrinsic nature of True Suchness is one with the universe. However, the Hearers were still far away from the principle that would allow them to discover their intrinsic nature and be one with the universe. So, this is why “They are far from the path to Buddhahood.”

“So, it reveals the Buddha’s views and understanding, directly entering into the Buddha-wisdom.” Now, the Buddha had exposed and explained this. He opened up the past doors of skillful means to help everyone gain a clear understanding. Furthermore, He now introduced the perfect teachings of the One Vehicle to help everyone clearly understand that if they only remained at the [stage of] Hearers or Solitary Realizers, they were still far away [from the path]. Therefore, everyone needed to continue to advance diligently toward the True Dharma of the One Vehicle. The Buddha directly revealed. His views and understanding [to sentient beings]. This path is the Bodhi-path to enlightenment. He guided everyone to directly enter the Buddha’s wisdom. This is [what He explained] “regarding all sutras taught by the Tathagata, in terms of their meaning and direction.” This means that He wanted us to clearly understand the meaning of the teachings as well as their direction, whether they are shallow or profound, near or far. The teachings of the Hearers guided them to enter the door.

Regarding all sutras taught by the Tathagata, in terms of their meaning and direction, they differ in being shallow or profound. To give sentient beings an orderly course of spiritual practice, He established the five teachings.

For Hearers and Solitary Realizers, the meaning and direction of their teachings was a shallower one. They had just entered the Dharma-door and had only begun to understand the Buddha-Dharma of the world. The Buddha-Dharma in the world is there to help us clearly understand that the world is full of so many conflicts, that the world is full of so much suffering and so many afflictions. This is only the beginning; we have just begun to understand. We have just entered the Buddha’s door, so the meaning and direction are shallower.

There are also more profound teachings. Profound teachings enter directly into the Buddha’ understanding and views. These are the profound teachings. These profound teachings include the principles of all people, matters and things in the world. Body, mind and the principles converge; becoming one with the universe like this is very profound, extremely profound. These are extremely profound and true principles. Don’t all of you constantly read the Sutra of Infinite Meanings? Yes! It is extremely profound. This is the Buddha’s understanding and views. So, shallow and profound teachings are different. The Buddha wanted us to understand this, so He clearly revealed these principles to us.

When the Buddha began to teach the Lotus Sutra, He clearly revealed these principles for everyone to understand that they should not linger in the past, in the Agama period, or remain at the Vaipulya or Prajna periods. We should advance one teaching after the other. This was to “give sentient beings an orderly course of spiritual practice.” This was the sequence that the Buddha used in order to guide sentient beings. So, the Buddha established the five teachings. The order of the five teachings is the following.

The Five Teachings: 1. The Small Vehicle teachings 2. The initial teachings of the Great Vehicle 3. The ultimate teachings of the Great Vehicle 4. The immediate teachings 5. The perfect teachings.

The Small Vehicle teachings are like the Agama. It took 12 years to teach the Agama teachings. These teachings are meant to help ordinary people understand the Buddha-Dharma in the world. They help us clearly understand suffering, causation, cessation and the Path. It also lets us know that everything in the world is a result of the accumulation of afflictions and the law of karmic cause and effect. [The Buddha] spent 12 years teaching the Small Vehicle teachings. After that, He taught the Vaipulya and Prajna. The Vaipulya is the Great Vehicle. The Vaipulya and Prajna are the initial teachings of the Great Vehicle. They begin to guide everybody into the Great Vehicle.

In the Agama teachings, He taught the Dharma of existence. After that, He led us to understand that we must not become attached [since] as we analyze it, everything returns to emptiness. There is birth, aging, illness and death. Eventually, everyone returns to “emptiness.” Everyone is the same. Everything has a beginning and an end. Once it reaches the end, there is nothing left. This is called the initial teaching of the Great Vehicle. As they analyze them, all things that exist are ultimately empty. This is the Dharma of emptiness. The Vaipulya and Prajna are the initial teachings of the Great Vehicle. We must not be attached to “existence.” We need to regard “existence” as “emptiness” and let everything go. However, if this is all we do, we will be biased toward emptiness. The Buddha had yet to expound the great Dharma of the One Vehicle. This was the ultimate teaching of the Great Vehicle. At the end came the perfect teachings of the Lotus Sutra. It encompasses the previously mentioned. Small Vehicle and Great Vehicle. From existence to emptiness, He brought us back to the perfect teachings.

Within the five teachings, there are also the immediate teachings and perfect teachings. The immediate teachings were for those with sharp capabilities, For those with great capacities, He could directly expound the Great Vehicle Dharma. Once He let them hear it, they would comprehend it immediately. As soon as they heard it, they could awaken; this is called the immediate teaching. This was for people with sharp capabilities. For people with these capabilities, the Buddha did not need to start with the limited teachings. He could directly expound the Great Vehicle teachings to them. These are the immediate teachings. He also needed to teach universally according to with people’s capabilities. He had to patiently guide them from the very beginning. If they received immediate teachings, this meant that their capabilities were sharp, and they would accept them very quickly. However, they might lack patience, for forming aspirations is easy, but perseverance is difficult. Ultimately, they would still end up with the perfect teaching. The perfect teaching is the Lotus Sutra. It encompasses the Small Vehicle teachings, the initial teachings of the Great Vehicle, the ultimate teachings of the Great Vehicle, the immediate teachings and the perfect teachings. [This sutra] perfectly encompasses all of them. These are called the five teachings. [The Lotus Sutra] contains the Three Directives and the five teachings. The Three Directives are “entering the Tathagata’s room, wearing the Tathagata’s clothing and sitting on the Tathagata’s seat.” These are the Three Directives.

Starting from limited teachings, level by level, time after time, people can build a stable foundation. Then the teachings will be complete. Everyone will be able to accept the teachings will have no doubts and be determined, With Samadhi and perseverance, they will be willing to go among people and shoulder the responsibilities of the world without ever losing their spiritual aspirations. This is a perfect teaching. They will not retreat on the Bodhisattva-path. This is what we have said before; they will be very close to the state of noble beings and Buddhas. They will almost at the state of Buddhahood.

Let us listen to the previous sutra passage.

“At that time, the World-Honored One, wishing to restate His meaning spoke in verse.” The previous sutra passage says, “Those who wish to abandon indolence must listen to this sutra. It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it.”

If we truly want to abandon our indolence, we must listen to this sutra. It is rare to hear this sutra. However, to have faith in it and accept it, to be able to form aspirations to put it into practice is truly not a simple matter.

So, the following sutra passage continues to say,

“It is like a thirsty person in need of water who digs into a high plateau. All he sees is dry earth, and he knows that the water is still far away. As he gradually sees the moist earth and mud, he is certain that the water must be close.”

This person has already put in a lot of effort. Starting from dry earth, he has been working hard. He has been continuously digging, continuously looking for the source of the water. Dry soil means the water is still far away. After he sees the moist earth, he knows he is close to the water. This is an analogy for carrying our afflictions as we engage in spiritual practice. If our afflictions are still there, if we have yet to eliminate our afflictions and ignorance and want to engage in spiritual practice, we still remain within the ground of dry wisdom. [The ground] is still dry, and we have yet to discover the water of the principles. The water of Dharma has yet to nourish the field of our minds. Therefore, we should be very mindful. We need to abandon indolence; we must not be indolent. Only then will we “gradually see the moist earth and mud” and “be certain that the water must be close.” The water is already very close to us.

So, [He says,] “Medicine King, you must know that people like these….” 

Medicine King, you must know that people like these: The Buddha called compassionately to Medicine King. People like these are all the newly-inspired Bodhisattvas.

Out of compassion, the Buddha worried that everyone might be tired after having listened to the teachings for such a long time. So, He called again, “Medicine King.” This was to tell everyone, “Don’t fall asleep! Come, pay more attention and listen carefully.” It is the same principle. So, the Buddha, out of His compassion and because this is very important, always reminds us to heighten our awareness and earnestly listen to the teachings. Therefore, He called to. Medicine King Bodhisattva once again. Out of compassion, the Buddha, called Medicine King saying, “People like these are all the newly-inspired Bodhisattvas. You must know” [means]. Medicine King must know that these people are newly-inspired Bodhisattvas.

“Medicine King, you must know that people like these who have not heard the Lotus Sutra are still far from the Buddha-wisdom. If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers. It is the king of all sutras. Once they have heard its truth and contemplated it, you must know that these people are near to the Buddha-wisdom.”

Medicine King! If these newly-inspired Bodhisattvas have not heard the Lotus Sutra, they are “far from the Buddha-wisdom.” They are still very far away from the Buddha-wisdom. For example, when these Hearers listened to the sutras, they listened to the Agama, Vaipulya and Prajna. If they did not proceed to listen to the Lotus Sutra, [their practice] would still not be very complete. So, they were far away from the Buddha’s wisdom because they had not yet been able to hear [this sutra]. Because they had yet to hear “this wondrous Lotus Sutra,” they were still far away from the Buddha’s wisdom.

“If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers. It is the king of all sutras.” If people can hear this profound sutra, which is the king of all sutras,

after they hear this sutra, they themselves can know, can ultimately understand that the teachings for the Hearers, is far away from this sutra. So, “If people are able to hear this profound sutra” [refers to] the Wondrous Dharma Lotus Flower Sutra, the king of all sutras. [The Buddha] emphasized this here once again. The Hearers need to earnestly seek to comprehend this; this sutra is the king of all sutras.

This sutra records in entirety the Three Vehicles and encompasses the five teachings: Thus, it says “it ultimately clarifies teachings for the Hearers.” It reveals the Buddha’s views and understanding and directly enters the Buddha-wisdom.

[This sutra] “records in entirety the Three Vehicles.” From the beginning to end, it combines all three teachings from the Agama, Vaipulya and Prajna, combining them all together to enter into the perfect teachings. Thus, it “encompasses the five teachings.” It combines the Three Vehicles and the five teachings all together. Thus it “ultimately clarifies the teachings for the Hearers.” Now there are no longer any distinctions between. Small and Middle Vehicles. Now, the Small and Middle Vehicles have all been merged together as the perfect teaching of the Great Vehicle. So, “It reveals the Buddha’s views and understanding and directly enters into the Buddha-wisdom.” Now the Buddha has begun to lead everyone to understand the Buddha’s understanding and views and the Buddha’s wisdom. This Dharma and the principles of all things in the universe are all already encompassed within our enlightened nature of True Suchness, which is pure and undefiled. The Buddha’s understanding and views are all encompassed within [our intrinsic nature]. This very sutra is meant to help us to realize this.

“Once they have heard its truth and contemplated it, you must know that these people are near to the Buddha-wisdom.”

Everyone needs to have patience, mindfulness and deep faith to comprehend these principles. “Truly” refers to genuine and sincere principles. This is the essence of the Dharma. We need to truly comprehend and embrace the essence of the Dharma. We need to contemplate it mindfully. We must earnestly contemplate. We must cultivate still contemplation. We need to earnestly contemplate. People like this are very mindful with respect to the Dharma and the Dharma-essence. People like this are near to Buddha’s wisdom. When we listen to this kind of teaching, we need to contemplate it mindfully.

Our minds are inseparable from the Dharma. The Dharma is in our lives. The Dharma exists within our daily living. The Dharma exists in our every word. Whether tangible or intangible, all things contain the Dharma. We need to be mindful as we contemplate its essence. “Having heard it, they can contemplate it; having contemplated it, they can practice it.” We need to be able to listen to, contemplate and practice the Dharma like this. We need to put effort into comprehending and understanding [the Dharma]. “You must know that these people are near to the Buddha-wisdom.” They are already close to the Buddha’s wisdom.

The following sutra passage continues.

“Those who teach this sutra must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. They must go among people without fear to teach them all individually.”

This sutra passage continues, “Those who teach this sutra must enter the Tathagata’s room.” If there are people in the future who are born after the time of the Buddha “who wish to teach this sutra, they should give rise to great compassion and enter the Tathagata’s room.”

Those who teach this sutra must enter the Tathagata’s room: If again there are people who wish to teach this sutra, they should give rise to great compassion to enter the Tathagata’s room.

Our heart needs to hold a vast, infinite amount of great compassion. We must accumulate a great amount [of compassion] so that we can enter the Tathagata’s room, naturally. A heart of great compassion is the Buddha’s heart; with it we naturally, we will have begun to enter the Tathagata’s room and take the Buddha’s heart as our own. The Buddha’s heart encompasses the universe. The open and spacious Buddha-mind is one of great compassion.

The Buddha revealed to Medicine King Bodhisattva the Three Directives for Promoting this Sutra. He used “entering the Tathagata’s room, wearing the Tathagata’s clothing and sitting on the Tathagata’s seat” to explain this to Medicine King Bodhisattva.

The Buddha revealed to Medicine King Bodhisattva the Three Directives for Promoting this Sutra. These are the three guidelines for spreading the wondrous sutra during the era of Dharma-decay. Furthermore, the Three Directives are the Dharma-door to our true nature.

In order to promote the sutra, we need to uphold, read, recite, transcribe and expound the sutra. We must be replete with these Three Directives. “These are the Three Directives for spreading the wondrous sutra during the era of Dharma-decay.”

This is after the Buddha enters Parinirvana. He was very concerned about how, after this time, the sutra would continue to be passed down. Therefore, the Buddha emphasized in the Chapter on Dharma Masters, that in order to promote the sutra, we need to uphold, read, recite, write and expound the sutra constantly. However, in order to promote this sutra, we need to be replete with great compassion and great patience. We must empty ourselves of everything and transcend this world. However, we must understand the wondrous Dharma very well. These are the Three Directives. “Furthermore, the Three Directives are the Dharma-door to our true nature.” They are to let everyone [return to] our intrinsic nature of True Suchness. The Dharma-door of the Three Directives teaches us how we can return to our intrinsic nature of True Suchness, our original enlightened nature; it is a pure and undefiled Dharma-doors.

“Those who aspire to promote this sutra must possess great loving-kindness and compassion to cover and protect all sentient beings.”

Those who aspire to promote this sutra must possess great loving-kindness and compassion to cover and protect all sentient beings. Through great loving-kindness, they can give sentient beings happiness. Through great compassion, they can relieve sentient beings of suffering. Covering beings in kindness and compassion is a metaphor for entering the Tathagata’s room.

Those who aspire to read and promote this sutra should not just read, recite, write and expound this sutra. They need to be replete with great compassion and know how to help everyone understand and help everyone put the teachings into practice and walk the Bodhisattva-path to “cover and protect all sentient beings.” They must be able to comprehend the Bodhisattva-path and save people.

[Bodhisattvas] cannot bear for sentient beings to suffer. They cannot bear to let sentient beings suffer danger or hardship, and so they must constantly go to teach people and provide relief. To do this, they must go among people. So, we must “possess great loving-kindness and compassion to cover and protect all sentient beings.”

“Through great loving-kindness, they can give sentient beings happiness.” Through great loving-kindness, they can bring peace and happiness to sentient beings. The Sutra of Infinite Meanings says, “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” They lead sentient beings to reach a safe, stable and joyful refuge, a source of relief and protection. Isn’t this the essence of the Lotus Sutra? So, this is the meaning of great loving-kindness. “Through great compassion, they can relieve sentient beings of suffering.” When sentient beings are suffering, loving-kindness and compassion is like a covering that can protect sentient beings. The principle is the same.

So, those with great compassion are willing to give of themselves to help others and save and transform sentient beings, which is “covering them with clothing.” This is just like “covering beings in kindness and compassion. Beings” are living beings; they all need our protection. “Entering the Tathagata’s room” is a metaphor for having a heart of great compassion.

“Putting on the Tathagata’s clothing” means that those who the spread the sutras, who promote this particular sutra, “should practice patience” and protect all sentient beings from evil obstructions and unwholesomeness such as afflictions. This is a metaphor for using the clothing of gentleness and patience.

We can see that life is filled with turbidity. Can we see how ugly human beings really are? We look beautiful from the outside, but our minds are full of afflictions and ignorance. We are full of the. Five Turbidities and thoughts of the Five Poisons. This is the reality of our lives. Once these things flare up, they can truly cause many troubles in the world. Life is filled with suffering and hardship.

Therefore, we need to protect ourselves. We need to guard against wrongdoings and put an end to evil. These wrongdoings, things that are incorrect, need to be stopped from happening. When evil things are happening, we need to stop them immediately. This is what it means to “[cover] up the unwholesome obstructions of sentient beings, as well as their afflictions.” We need to stop these [evils] and help people change their states of mind, hoping they can transform their afflictions into thoughts of Bodhi. This is what it means to cover and protect. This is a metaphor for using the clothing of gentleness and patience. This means that this clothing can cover up and protect everything.

As for “Sit upon the Tathagata’s throne,” for those who promote this sutra in particular, “they need to sit on the seat of the emptiness of all phenomena.”

Sit on the Tathagata’s seat: People who promote this sutra sit on the seat of the emptiness of all phenomena. Only when our minds abide peacefully in emptiness can we bring peace to ourselves and others. Also, there is no self who can teach. This is likened to sitting on the seat of the emptiness of phenomena.

All phenomena are empty. There is nothing in this world that we should be hindered by. Once something is done, it is done. There is nothing for us to caught up in. We “sit on the seat of the emptiness of all phenomena. Only when our minds abide peacefully in emptiness can we bring peace to ourselves and others.” If our minds can abide peacefully in the emptiness of all phenomena, once we give of ourselves, we will not [be attached] to a self that can do so many things. So, we will not be arrogant. There is also no one whom we have helped who has become successful; there is no such person. As long as they are at peace, we rejoice with them. If they are [living a stable life], we should rejoice with them. So, “We bring peace to ourselves and others.” We do not take issue over it. If others have achieved success or stability, we should rejoice with them.

So, “Also, there is no self who can teach.” This is a metaphor for how. “There is no Dharma to speak of.” We teach the Dharma all day, yet do not see any Dharma to be taught. We transform people all day, yet do not meet any people to transform. Once we have taught it, that is all. Once it has passed, it is gone. We just hope everyone can accept the teachings. Actually, there is nothing worth being attached to. So, there is no self who can teach. There is nothing special about this. So, once we teach something, we just hope people can apply it. “This is a metaphor for sitting on the seat of the emptiness of phenomena.”

Thus, “They must go among people without fear to teach them all individually.”

They must go among people without fear to teach them all individually: When they go among people, they are without fear. They expound it for all, teaching individually.

While going among people, we must have no fear. This is how the Dharma is; no matter how it is expounded, we teach it with peace of mind. When everyone comes to listen, we will expound it for all, individually. In summary, we need to be mindful of the Dharma and calm our minds. We need to delve deeper into the Dharma, one teaching at a time, from the shallow to the profound. We need to thoroughly understand the principles of the Dharma. We must follow the Three Vehicles and the five teachings in sequence. As we are listening to the Dharma, we also need to put the teachings into practice. If we can do so, we can be peaceful and at ease.

Therefore, we must always be mindful.