TLS Chapter 10 – Page 6 – Dharma As Water

Ch10-ep1203

Posted on January 2, 2026March 5, 2026 by Rosalyn Leung

Episode 1203 – Taking the Vow of Promoting the Sutras

>> Awakened sentient beings practice earnestly, uphold the Great Vehicle Dharma and advance diligently. The sevenfold assembly takes refuge in the Tathagata, making offerings to, revering and regarding the sutras as the Buddha. This indicates that when Bodhisattvas aspire to fully attain Bodhi, they must take the vow of promoting the sutras.

>> The sevenfold assembly: This refers to the five monastic groups of bhiksus, bhiksunis, male novices, female novices, siksamanas as well as the two lay groups of upasakas and upasikas.

>> Medicine King, you should know that these people have made offerings to 10 trillion Buddhas and in the presence of those Buddhas fulfilled great vows. They had compassion for sentient beings, so they were born into the world.

>> Medicine King, if there are people asking what kinds of sentient beings in future lifetimes will attain Buddhahood, you should indicate that these people in future lifetimes will certainly attain Buddhahood.

>> With great compassionate vows, their thoughts were on people in suffering. With hearts of joy and equanimity, they had compassion for sentient beings. They originally lived in the Pure Land, but vowed to be born in this life in this evil world of Five Turbidities to expound this sutra.

>> These following passages again explain that those who accept, uphold and make offerings to this sutra, even one phrase, will attain Buddhahood in future lifetimes.

>> Medicine King, if there are people asking what kinds of sentient beings in their future lifetimes will attain Buddhahood: The Buddha told the Medicine King that if there were also people asking this.

>> You should indicate that these people in future lifetimes will certainly attain Buddhahood: You should indicate to them that such people who revere, believe, uphold, chant, transcribe and make offerings [to the sutra] will certainly attain Buddhahood in future lifetimes.

“Awakened sentient beings practice earnestly,
uphold the Great Vehicle Dharma and advance diligently.
The sevenfold assembly takes refuge in the Tathagata,
making offerings to, revering and regarding the sutras as the Buddha.
This indicates that when Bodhisattvas aspire to fully attain Bodhi,
they must take the vow of promoting the sutras.”

[To become] awakened sentient beings, we must be earnest and diligent! Upholding the Great Vehicle Dharma takes diligence. Actually, enlightened beings are Bodhisattvas. Bodhisattvas must form aspirations. Having formed aspirations, they must practice earnestly. They must continually seize the moment. They must practice earnestly every day and every moment. This earnest practice must be upheld lifetime after lifetime. Neither self-indulgence nor indolence will do! There is a verse we often [chant], especially during the evening recitation. “With each passing day we draw closer to death. Like fish in a dwindling pond, what joy have we?” We must have a sense of urgency, as if “seeking rescue when our head is on fire.” It is as if there were a fire burning in our hair or eyebrows, as if a fire were closing in on us. We need to act quickly! The fire has reached right before our eyes. If we do not hasten to extinguish it, we will truly be in danger of being burned. Truly, we need to act as if we were “seeking rescue when our head is on fire.” We must be earnest and diligent.

Our wisdom-life has, for a very long time, remained in the stage of unenlightened beings. This is due to a lack of diligent practice! If a thought goes astray, if we momentarily become lax, then we may waste precious time that we could have used for saving our wisdom-lives. So, having understood the Dharma, [we know that] the true principles, the Dharma, are found all around us as well as within us. Everyone intrinsically has Buddha-nature. When we expand [our view] of this Buddha-nature, it is one with the universe; bringing it back, it is the nature of True Suchness intrinsic to us all. When we have thoroughly come to understand these principles, then in every moment, we must never let the Dharma leave our actions, much less our thoughts.

In this way, we will be awakened sentient beings. We are presently living in the world, and we are learning the Bodhisattva-path. We have already listened to sutras for such a long time. The Buddha wanted us to break free from our previous concept of practicing just for our own benefit and encouraged everyone to form great aspirations to practice by eliminating our own afflictions while going among people to help and transform sentient beings. This is what the Buddha taught us, so now should be the time for us to be earnest and diligent.

Practitioners who form Bodhisattva-aspirations are awakened sentient beings; we must be earnest and put diligent effort into our spiritual practice. We must “uphold the Great Vehicle Dharma and advance diligently.” We need to be focused and not distracted, advance and not retreat. Since we have formed aspirations, we must not allow our minds to again become distracted. We need to focus wholeheartedly on our practice and keep moving forward. We must never become stuck, but always keep moving forward. Time does not wait for us; the minutes and seconds are constantly passing. In this world, there are so many instances of impermanence. Yesterday around noon, did you all feel it? There was a very strong earthquake. It had a magnitude of 7.2, equal in magnitude to the 921 earthquake.

Thinking about the 921 earthquake, how many years have now passed? What year was it? It was 1999, on September 21. It was before daybreak, very early in the morning when the earth started to shake. In central Taiwan, in the devastation caused in an instant, how many people were made to suffer? Homes were destroyed and people died; this all happened in an instant. The memory is still very vivid for me, but for many people, it has already faded. The earthquake yesterday at noon, (May 31, 2016,) took place to the northeast of Hualien. We were very lucky with this earthquake! I feel so grateful! It was at a depth of 200 kilometers. If it had occurred closer to the surface, [its consequences] would have been unimaginable.

So, we should always maintain a sense of gratitude and always be vigilant. We never know when impermanence will strike, so we should make use of these times of peace that give us the chance to engage in practice. At every moment, at every second, the principles of the Buddha-Dharma can help us to develop our wisdom-lives. How much longer will we have in life? Can we afford to keep hesitating and waiting? We need to [act] quickly. We have been born in the world and are able to listen to the Buddha-Dharma. At this time, we need to earnestly practice the principles of the Buddha-Dharma.

We also saw how in Canada, on May 1 (2016), a forest fire suddenly started. Ignited by a single spark, it kept burning and could not be contained. We are now already in the month of June, so it has been burning for more than an entire month. From the start, every day, forest fires broke out at least 15 times a day. They broke out one after the other and could not be extinguished. Every day, there were 15 or 20 fires. When they began to extinguish a fire in one place, another fire would break out in another place, so they would have to go to extinguish it there. They have been constantly busy! Like this, these fires have burned in succession for more than a month now, and they are still yet to be extinguished.

This [instant of] impermanence began with a single spark, but how much woodland has already burned down? There is not only woodland, but also people’s homes, their houses. Already, two to three thousand buildings have burned down; it was impossible to keep the flames from them. Now there are more than 2000 firefighters that are fighting these blazes every day. Also the US and South Africa have sent firefighters to help fight the fires. Every day, there are more than 2000 [firefighters]. Already, 50 to 60 thousand hectares of land have been destroyed by the fires. It is truly a great calamity which has been going on for a very long time. It is such a great disaster. It began with a single spark, but it became impossible to contain!

Life is impermanent! Although Canada is such a large country, they still suffer this kind of disaster. A few days ago, it rained, but though the rain was fairly heavy and moistened the land somewhat, the fire keeps on burning. Once these fires started, they truly got out of control. The only thing that brings some comfort is that the fires have been moving toward the northeast, so they fortunately did not head in the direction of the oil production areas. If the fires had moved into the oil production areas, the consequences would have been unimaginable. We can never really know when or where the impermanence of life will strike. When we live in peace, we must always be grateful!

Take for example yesterday’s earthquake. If it had been closer to the surface, how would we have been able to sit here peacefully talking about and listening to the Dharma right now? We need to always be grateful, always be vigilant and be earnest in our spiritual practice. Over 2000 years ago, the Buddha spoke of how the world in the future would become an evil world of Five Turbidities. Once this happened, danger to human life would lurk on every side. That evil world of Five Turbidities, that future world the Buddha told of, isn’t that our present world now?

The four elements are out of balance and disasters happen that we cannot control. There are both natural and manmade disasters. Can we really remain indolent and continue to bring this karma into our next life? Can we still continue to pass our days in confusion without being earnest and diligent, carrying these karmic forces of ignorance into our next lifetime without any awareness? We cannot! So, we should hasten to form great aspirations, Great Vehicle aspirations, and practice the Bodhisattva-path. To become awakened sentient beings, we must practice earnestly. We must “uphold the Great Vehicle Dharma and advance diligently.”

Speaking of the Great Vehicle Dharma, in this, the Chapter on Dharma Masters, the Buddha has already put great effort into encouraging us to uphold the sutras and accept the Dharma. We must earnestly and mindfully listen to the sutras, even if it is just one phrase or one verse of it. If it makes us feel joyful, we must not stop with just a phrase or a verse. We must not think, “The Buddha said that if, when we hear a phrase or verse, we give rise to joy, that results in merit and virtue. I have already listened for a while now, so shouldn’t I have accumulated many virtues?” We have indeed accumulated merit and virtue, but we have not yet rid ourselves of afflictions and ignorance. We have not eliminated afflictions and ignorance, have not formed good affinities with others and are unwilling to practice the Bodhisattva-path. When we have not opened our hearts wide enough to accommodate all the world’s sentient beings and we still have many habitual tendencies, then we really haven’t changed!

Hearing one phrase or one verse, as we have been saying the past few days, is merely planting a seed. If we do not cultivate the field of our mind, this seed will inevitably be choked out by weeds. The mind will be all rocks, rubble and weeds. There may be a seed, but if we are unwilling to cultivate ourselves, then what use is listening to a phrase or a verse? We may have buried a seed, but our minds are still full of ignorance. Time is continuously passing, so we should put our heart into being mindful. “Awakened sentient beings practice earnestly, uphold the Great Vehicle Dharma and advance diligently.” This way we will not let the Buddha down as he keeps coming to the world over and over to teach the Dharma according to our capabilities.

So, “The sevenfold assembly takes refuge in the Tathagata, making offerings to, revering and regarding the sutras as the Buddha.”

The sevenfold assembly: This refers to the five monastic groups of bhiksus, bhiksunis, male novices, female novices, siksamanas as well as the two lay groups of upasakas and upasikas.

The Buddha has seven groups of disciples. Of these seven groups, five are monastics and two are lay practitioners. The five monastic groups include the bhiksus and bhiksunis. They keep the full sets of Buddhist precepts. Then there are the male and female novices. They observe a limited set of precepts. There are also the siksamanas (female neophytes). These are the five [monastic] groups. There are also two groups of lay practitioners. These are the upasakas and upasikas. These are the Buddha’s seven groups of disciples.

So, the sevenfold assembly of disciples should make offerings to the Great Vehicle Dharma. Haven’t we spoken for the past few days of making offerings to the Dharma? We should uphold the Dharma and respect it. Wherever the Dharma is, it is as if the Buddha Himself was there. So, “The sevenfold assembly takes refuge in the Tathagata.” Beings disciples of the Buddha, we should respect the Dharma as if it were the Buddha Himself. Having gained a good teaching, we should sincerely accept it and take every phrase and verse to heart. We should quickly give rise to Dharma-joy, take joy in it. We should hasten to take the Dharma to heart, put it into practice, form great aspirations and make great vows. We need to earnestly practice and diligently advance like this, viewing the Dharma no differently from the Buddha. We must never become indolent. This tells us that as Bodhisattvas, if we wish to perfect and complete the Bodhi-path, we must “take the vow of promoting the sutras.”

When it comes to making vows, the aspirations we have formed and the vows we have made are the Four Great Vows and [the practices of] the Four Infinite Minds. The Four Great Vows are vowing to “deliver countless sentient beings” and so on. We must therefore eliminate our afflictions, practice the Buddha-Dharma and actualize the Six Paramitas in all actions by walking the Bodhi-path. We should moreover form great aspirations to practice the Four Infinite Minds, loving-kindness, compassion, joy and equanimity, as we go among people. This is being a true Buddhist practitioner. As Buddhist practitioners, we need to realize the Buddha-mind. The Buddha-mind is the true principles. The true principles pervade the universe and are absorbed into our nature of True Suchness. This means taking the Buddha’s heart as our own. So, we need to be earnest and diligent and never be wasteful with our time; that would truly be a pity. So, we must be mindful!

Let us now look at the previous sutra passage.

“Medicine King, you should know that these people have made offerings to 10 trillion Buddhas and in the presence of those Buddhas fulfilled great vows. They had compassion for sentient beings, so they were born into the world.”

Sakyamuni Buddha said to Medicine King, “You should know that of these 80,000 great beings, in this world, some may have heard just one phrase or verse [of the Dharma], yet they gave rise to joy. Those who have taken joy in the Dharma will also attain Buddhahood in the future.” Why can they attain Buddhahood? Because they have “made offerings to 10 trillion Buddhas and in the presence of those Buddhas fulfilled great vows. They had compassion for sentient beings, so they were born into the world.” Regarding the 2000 who received predictions, one must not think, “Why have these people received the Buddha’s predictions?” This was the case for [those 2000], and it is now the same for these 80,000. They had [practiced] for a very long time. In the era of Great Unhindered Buddha, at His place of practice, the 16 princes taught the Dharma for a very long time. By listening to the Lotus Sutra, these people had seeds planted in their minds. Great numbers of people did this. For such a long time, those people have practiced under [countless] Buddhas, formed aspirations and made offerings.

When we hear of the “countless Buddhas” that they have made offerings to, we should be thinking of the people around us, those whom we help. We must maintain a mindset of reverence. Everyone intrinsically has Buddha-nature; everyone is a future Buddha. People of the past, present and future are all people we should make offerings to. When we form great aspirations, make great vows and form more affinities with sentient they too will go on to form aspirations. They too will become Bodhisattvas, will practice the Bodhisattva-path and will be able to attain Buddhahood in the future. We help one another succeed and encourage one another. Sentient beings need Bodhisattvas, but Bodhisattvas need sentient beings even more. In this way, each helps to accomplish the other.

Next, let us continue. The next sutra passage says,

“Medicine King, if there are people asking what kinds of sentient beings in future lifetimes will attain Buddhahood, you should indicate that these people in future lifetimes will certainly attain Buddhahood.”

Medicine King, if anyone asks, What kinds of sentient beings will attain Buddhahood in the future, you can answer by telling them that people like these will become Buddhas in future lifetimes. Didn’t we just talk about this? Whoever forms the aspiration to help others and practices on the Bodhisattva-path, will also attain Buddhahood in the future. As long as we have the thought of continual willingness to keep giving while going among people, we pass on the Dharma to each other. Applying the Buddha-Dharma in the world, we can inspire love in everyone’s heart. Anyone who gives of himself among people should be able to attain Buddhahood.

This is how the Buddha encouraged us to make vows of great compassion and to inspire others to have great compassion and make great vows. So, we often say, “Witnessing suffering, we recognize our blessings.” If we do not go among people, then how can we understand the situations of people in suffering? There is great suffering! The Buddha told us of life’s impermanence. Those who are suffering may not necessarily always be other people. Something could happen at any moment so that we ourselves become the ones who suffer. We can never be sure.

Yesterday, there was a strong earthquake. We should be grateful; we were very lucky! The earthquake took place at sea, at a depth of 200 kilometers. Still, we could feel it here as quite strong shaking. It was very big! If it had been closer to the surface, the consequences would have been unimaginable. In an instant, it could have created a great disaster. Look at Ecuador. Right now, Tzu Chi volunteers are still in Ecuador. They have not yet left; they have not finished. Since the earthquake happened, it has already been more than a month. Tzu Chi volunteers are still there and are now engaged in mid-term planning as well as planning for the even longer term.

Our emergency disaster relief phase is about to come to an end. In the mid-term relief phase, we want to help them settle temporarily. For those suffering disaster survivors, we next need to find ways to give them a permanent place to settle down. This is what we are planning right now. We also need to quickly provide the children with a place to study. You see, that too was a very strong earthquake; it too had a magnitude of 7.2. This is truly frightening. So, as humans, we should always give rise to vows of great compassion. Our thoughts should always be on those who suffer. We must not think that they have nothing to do with us. They do! We all live under the same sky and on the same earth. How could we not be connected? We are closely connected to the Bodhisattvas and Buddhas.

The Buddha is guiding teacher of the Three Realms and kind father of the four kinds of beings. We are the Buddha’s disciples; we must take the Buddha’s heart as our own! The world is like a big house, and we are all one family. How could we say we are unrelated? So, we should look upon all sentient beings as part of a single family. Wherever there are disasters or people in suffering, we should go to help them. We also need to fulfill our own aspirations to practice on the great Bodhi-path. So, to realize our aspirations for Bodhi, we must walk this path. Thus, with great vows of compassion, our thoughts should be on those who suffer, and with joy and equanimity, we should have compassion for sentient beings. By doing this, we are practicing on the Bodhisattva-path.

With great compassionate vows, their thoughts were on people in suffering. With hearts of joy and equanimity, they had compassion for sentient beings. They originally lived in the Pure Land, but vowed to be born in this life in this evil world of Five Turbidities to expound this sutra.

Originally, we were no different from the Buddha. Dust-inked kalpas ago, at Great Unhindered Buddha’s Dharma-assembly, we already heard the Great Dharma. The minds of Bodhisattvas always abide in a pure land. Spiritual practice, forming Bodhisattva-aspirations and cultivating Bodhisattva-practices are all in a pure land. Small Vehicle practitioners think, “I practice only for my own self-awakening, so I am free of afflictions, free from worries about sentient beings. I just practice for my own benefit.” Is this right? No, it is not! We should make vows to be born in this world of turbidities. We are willing to be born in an evil world of turbidities. During the Buddha’s era, the Buddha encouraged us to form great aspirations and make great vows. This future world of Five Turbidities has an even greater need of people who form great aspirations and make great vows.

So, we must form aspirations. [We live] in this world in this present, evil world of turbidities so we should make vows to quickly pass this sutra on to everyone. We should all put our heart into taking the Great Vehicle Dharma into our hearts and putting the Great Vehicle Dharma into action to pave the road ahead. With compassion, joy and equanimity, we extend this love, spreading it little by little. Only when we extend this awakened, great love and continually pass down the Dharma will future generations have access to the Dharma. Only then can people’s mindsets be adjusted and the Dharma can flourish in the world. In this way, there will be hope.

With this last passage, [the Buddha] kept encouraging everyone to put their heart into forming great aspirations and making great vows. When we receive a teaching, we must have utmost sincerity. Hearing a phrase or a verse, we must be mindful and give rise to Dharma-joy, to a feeling of great joy. “How can I feel joy? I don’t understand it, so how can I rejoice?” Why is it that we do not understand? Its because we are not being mindful! We are not being earnest and diligent! If we can earnestly practice together with awakened sentient beings, naturally, when this Dharma enters our hearts, we will rejoice! We learn so much from going among people, and we mutually encourage one another. This Dharma is not just for us to apply ourselves. Others can come apply it together with us. This is why we need to accept and uphold [the teachings].

It explains that, “Those who accept, uphold and make offerings to this sutra, even to a single phrase, will attain Buddhahood in future lifetimes.” This is something certain; the Dharma, when truly taken to heart, really acts as a seed.

These following passages again explain that those who accept, uphold and make offerings to this sutra, even one phrase, will attain Buddhahood in future lifetimes.

If this seed enters our mind but the field of our mind is strewn with rock and rubble, then we must quickly cultivate this field. We must not let it become overgrown by weeds. If there are rocks and rubble, we must quickly clear them away. In the past, when we worked in the fields, and it is probably the same now, if there were rocks, we would pick them up and put them in a pile to clear the soil before we planted the vegetable seeds in the beds. Then, the vegetables could grow.

It is the same principle. It is the same with the ground of the mind. For the Dharma to enter, we need to clear the field of our mind. There cannot be weeds or rocks strewn about. If we clear it so that it is very clean, then naturally all the seeds we sow will sprout. They will all grow roots and become great trees bearing fruit. So, by listening to the Dharma, in the future we too can attain Buddhahood.

Thus, the Buddha said, “Medicine King, if anyone asks you if sentient beings in the future can attain Buddhahood, tell them that they can!” These sentient beings here are sure to become Buddhas in the future. If just a single phrase or verse causes joy to arise in their minds and they take this Dharma and listen to it, teach it, practice and transmit it, then in the future they will certainly attain Buddhahood. So, as we listen to the Dharma, we truly must be mindful. We should apply it in our daily living.

Thus, [the Buddha] said, “Medicine King, if there are people asking what kinds of sentient beings in future lifetimes will attain Buddhahood….” He addressed him like this, for the Buddha wanted Medicine King Bodhisattva to place great importance on this sutra. [In particular], the Chapter on Dharma Masters is something He wanted him to value highly. This was the Buddha’s mindfulness when addressing Medicine King Bodhisattva. He didn’t just say, “Medicine King! You must diligently advance!” No, [He said,]. “Medicine King Bodhisattva, do you see all these people? Medicine King Bodhisattva, if these people can take even a single phrase or verse [to heart] and accept and uphold that teaching, the merit and virtue will be great.”

Medicine King, if there are people asking what kinds of sentient beings in their future lifetimes will attain Buddhahood: The Buddha told the Medicine King that if there were also people asking this….

When He called Medicine King Bodhisattva’s name and spoke about these others, the Buddha was actually encouraging. Medicine King Bodhisattva himself. This was the Buddha’s mindfulness. He additionally told Medicine King Bodhisattva, “If anyone should ask you this, you should answer by telling them that those people will definitely attain Buddhahood in the future.” He was telling Medicine King Bodhisattva, “You should have faith that, when it comes to this sutra, if anyone hears this sutra, accepts and upholds this sutra, you must answer them with great confidence, ‘Yes, they will definitely attain Buddhahood in the future.’ This is because they have listened to and taken this sutra to heart, and not only taken it to heart, but have taken joy in it. This is the merits and virtues from joy; they will all have these merits and virtues. If they rejoice in it, they will continually share it with others.”

This was like how 50 years ago, when we first established Tzu Chi, everyone rejoiced and spread the news. Because everyone was joyful and spread the news, everybody heard about it and took joy in it. After taking joy in it, they accepted and upheld it, and donating members became commissioners. This has continued until now, until Tzu Chi is found all over the world. It is the same principle. We need to feel joy. After listening, we joyfully take it to heart, then we pass it on to others. So, He called upon Medicine King Bodhisattva. “Indicate to them” means he should very confidently tell everyone that. “Such people who revere, believe, uphold, chant, transcribe and make offerings [to the sutra]….” He should tell them very confidently that as long as they were reverent, as long as they had faith, if they could accept and uphold this sutra, read and recite it, write and copy it, and make offerings to it, then these people would “certainly attain Buddhahood in future lifetimes.”

You should indicate that these people in future lifetimes will certainly attain Buddhahood: “You should indicate to them that such people who revere, believe, uphold, chant, transcribe and make offerings [to the sutra] will certainly attain Buddhahood in future lifetimes.”

So, when I read this section, I too rejoice and feel very confident. When I was living in the small wooden cabin, wasn’t it just like this? Laying eyes upon the Lotus Sutra, the joy I experienced was indescribable! I spent every day while I was there prostrating to this sutra. But how could I make offerings to it? Back then I was so poor, so what offerings could I make? I used my body as offering. I burned my arms with incense. At that time, on the 24th day of each lunar month, I used incense to burn my arms as an offering to the Buddha. I did this very reverently, filled with Dharma-joy; I felt very joyful. Like this, I burned my arm with incense as an offering to the Buddha.

Later, when the causes and conditions had ripened, when we had just started Tzu Chi, the first construction we did on Jing Si Abode was the small Great Hall that is outside. In that place, we held seven-day retreats and. I also gave Dharma talks there. We had no money to buy sutras, so using a metal pen on wax paper, I etched word by word on a metal plate. I finished the Sutra of Infinite Meanings. Then I taught and recited it.

I not only copied the Sutra of Infinite Meanings, but I then took the Lotus Sutra and copied its seven volumes in their entirety. Although I injured my hand doing this and it still hurts to this day, I was still very joyful. When I think back, I was filled with Dharma-joy! Even today I am filled with Dharma-joy. I am so fortunate that at that time. I formed such aspirations and did what I did, that I had the patience and used my time and effort to complete all eight volumes of the Sutra of Infinite Meanings and the Lotus Sutra. Whenever I think about this, it brings me great joy. Although it happened nearly 50 years ago, it still brings me joy.

While in the wooden cabin, I copied the sutras. Prostrating to and copying the sutras was the process I went through. So, when it speaks of “such people who revere, uphold, chant, transcribe and make offerings [to the sutra],” it brings me great joy. Although I did this at that time, after I started Tzu Chi, I had less and less time. I was constantly busy. Yet I am fortunate that I had that period of time. I am truly grateful for that!

Dear Bodhisattvas, with the passage of time it is worth looking back on the things we have done in the past. No matter how difficult it was, it has value. This is part of what gives life value. Because of that time, that sutra [that I copied], the Sutra of Infinite Meanings, is now being recreated using modern technology. After almost 50 years, the pages have yellowed, some are falling apart and the text has turned blurry. With today’s technology, the words are being made clear. It has been completely recreated. I hope this becomes a memento for my disciples, that when they see the text that I carved, they remember how, when I was most poor, in the early days of Tzu Chi, at that time I copied this sutra.

Even at my present age, the finger I used copying the sutra still hurts. Looking at this sutra, all those memories return. So, everyone, I feel joy in the midst of this pain. I am very happy and full of joy. Thus, we should truly be mindful. We need to remember to uphold and make offerings to this sutra, form vows of great compassion and keep those who are suffering in our thoughts. We must remember this. With hearts of joy and equanimity, we should feel for sentient beings. We must not practice merely for our own benefit but should make vows to enter the evil world of turbidities to keep transmitting this sutra. If we do this our merits and virtues will be boundless. We must always be mindful.

Ch10-ep1202

Posted on January 1, 2026March 5, 2026 by Rosalyn Leung

Wisdom at Dawn

Chapter 10

Episode 1202 – Deep Causes of Compassion from Past Lives

>> Their deep causes from past lifetimes were making offerings to countless Buddhas and having compassion for sentient beings with their circumstantial and direct retributions. In human form, they heard the Dharma, practiced respectfully and sincerely and reverently made offerings to all. They drew close to those above and felt for those below, loving them just as they revered the Buddha.

>> Furthermore, if there are people who accept and uphold, read and recite, explain and transcribe even one verse of the Wondrous Lotus Sutra, reverently viewing this sutra as the Buddha….

>> [They] make all kinds of offerings, flowers, perfumes, strings of jewels, scented powders, fragrant oils, incense, silken canopies, hanging banners, clothing and music or even putting their palms together in reverence.

>> Medicine King, you should know that these people have made offerings to 10 trillion Buddhas: Have reverent faith in that all those who make offerings to the sutras in past lifetimes have made offerings to countless Buddhas, World-Honored Ones. Made offerings to Buddhas: [They created] deep causes in past lifetimes.

>> This sutra describes the images in the Dharma realm. All sentient beings can realize Dharma-nature through this. Thus, making offerings to the wondrous Dharma of a verse is like making offerings to the Dharma-body of all Buddhas.

>> And in the presence of all Buddhas they have fulfilled their great vows: In the presence of all Buddhas, they have fulfilled their vast and great aspirations.

>> They had compassion for sentient beings, so they were born into this human world: Because they wanted to have compassion for all sentient beings, they were born into this human world they were born into this human world.

>> This refers to the right practices: The six kinds of Dharma masters accept and uphold, read and recite, chant, transcribe, explain and make offerings.

>> Since far-off kalpas, they have truly served all Buddhas and planted the roots of all virtues. However, they were not born in the Pure Land, nor did they live in the heavenly realms. The reason that they still remained in the defiled land of the human realm is in fact because they had compassion for and wanted to transform sentient beings. Thus, they manifested in this world.

Let us mindfully seek to comprehend this. All of us in this world come from different environments. In this world, some people are very blessed. They are born into wealthy families, and their parents are peaceful and wise, caring for their family and loving their children. All the siblings are able to receive a very good education. After they grow up with a good education, they each get married and start their careers, and they each have a good family life. This is a life of blessings. [In the past], they shared the affinities to create blessings, so they can now enjoy such a harmonious family life. This is something very precious.

However, some people are born into poor families, and their lives are difficult. Their parents do unskilled labor. For some, their fathers indulge in vices, while their mothers exhaust themselves to raise the children in any way they can. Their household is already poor, but the husband goes out to eat, drink and gamble, indulging in all sorts of bad habits. He comes back and asks his family for money, and when he does not get any, he gets furious. In families like these, children who want to receive a good education encounter many difficulties! Even for those who are very determined, their families still require them to work, to labor to help their mothers. There are many families like these. There are also those who experience accidents. There are too many cases to use as examples. In society and the world, there are so many different family situations and different family environments. There is truly unbearable suffering!

Why are some born to well-off families? Why are their entire lives so smooth? It must be due to deep causes in past lifetimes. Having planted seeds of good causes very deeply in previous lifetimes, they created powerful blessed conditions. This was in previous lifetimes; we must believe that in past lifetimes, they created blessings. With these blessed karmic conditions, they were born to such a complete family, in such a good household. This means their causes and conditions were very complete. Thus, their present circumstantial retributions enable them to enjoy good lives. This good karma from past lives is due to making offerings to Buddhas; they must have made offerings to countless Buddhas. These are causes and conditions of making offerings to Buddhas, going among people, helping other beings and creating good karma. Such causes and conditions are the most perfect of all.

Knowing to make offerings to the Buddha is due to an inherent understanding of principles. When we understand many principles, these principles that we understand [must have] entered our mind in a past life. With these seeds in our eight consciousness, our eighth consciousness will be completely full of this understanding of the Buddha’s principles. Thus we bring the Buddha’s principles along in coming to this world. At that time, we put the principles into action and by going among people stored many affinities in our consciousness. So, by following the rules and the principles and at the same time creating good affinities, we cultivated both blessings and wisdom, creating very complete blessed karmic affinities that we brought into this life.

This is why we have blessings. So, these blessings [show that] in previous lifetimes we had “compassion for sentient beings with their circumstantial and direct retributions. In human form, [we] heard the Dharma [and] practiced respectfully.” This is how we must have lived in previous lives. We might not know what our past lives were like, but if we feel satisfied in this lifetime, if we feel that we have a good family and an abundant life that leaves us satisfied and joyful, then in our past lives, besides making offerings to countless Buddhas, “we had compassion for sentient beings with their circumstantial and direct retributions.”

Everyone should know about circumstantial and direct retributions. In our past life, these people were born into that same lifetime, into certain environments. In the past, these might not have been very good environments, but their circumstantial [retributions] were to be born in those families. Or due to life’s impermanence, after they grew up, their family environment may have suddenly become unfavorable, and their lives changed. In that life, we felt for these people and went to their aid. [Encountering] sentient beings with such circumstantial and direct retributions, we could not bear it, so we helped them.

Right now, Tzu Chi volunteers around the world are helping people like this. Some are our long-term care recipients. When someone reports a case, after looking into it, we begin to take care of them, Even if it is a newly opened case, for each household, [we try to understand] why their lives are so tragic. We understand, from their own explanations and from descriptions by the people around them, what this household was like in the past and what kind of impermanence they encountered that caused them to end up like this.

These are the circumstantial and direct retributions of our aid recipients. The environment they were born in and the difficult environment they are in now are their circumstantial and direct retributions. Their circumstantial retributions led them to that time and that environment. As for their direct retributions, they will of course grow up and their parents will age, grow ill and die. This is the impermanence of life. On their own path through life, many things may not go their way. They have their families, but they are not happy in their family situations. Their wives and children leave them. When this happens, what will it be like in the end? It is different for many families. This kind of direct retribution is due to their own individual [karma].

What kinds of affinities will they encounter? If they encounter negative affinities, this is “the suffering of meeting those we hate.” Or their affinities might bring them together with people they love. Yet human relationships are temporary and lead to “suffering of parting from those we love.” Or perhaps there is much suffering of “not getting what we want.” When we get something we seek and then lose it, this too brings great worries. This too happens frequently in our society. When Tzu Chi volunteers receive a case, it could be a matter of emergency aid. Or it could be a case of short-term care or perhaps this family requires long-term care.

So, we must always go to assess [each case]. Is it an emergency case or a short-term case? How long a time we should provide aid? Perhaps it requires an intermediate time or perhaps a long period of care. For the people presently facing these circumstantial and direct retributions, how should we treat them? We have compassion for sentient beings, with their circumstantial retributions. How should we care for them? We should willingly give of ourselves. “[We have] compassion for sentient beings with their circumstantial and direct retributions.”

In this lifetime, we see among our group of Bodhisattvas so many people who do these kinds of things. Perhaps we say to ourselves, “Oh, I do this all the time. There are truly many families like this, and I frequently [go to help them].” If you are doing this, I say to you, “Congratulations!” You have already formed Great Vehicle aspirations and have compassion for sentient beings; you started taking the actions of a Bodhisattva, which makes you a Bodhisattva. If you are like this in this lifetime, then I believe you were also this way in previous lifetimes. That you can do it in this lifetime means that in your past lifetimes, you already formed these tendencies.

“In human form, they heard the Dharma [and] practiced respectfully.” People who do this, whether in a past lifetime or in this lifetime, are able to listen to the Dharma in this world and earnestly engage in spiritual practice while feeling compassion for sentient beings. They regard sentient beings as their own relatives. They treat elders like their own parents, and they treat all sentient beings as they would the Buddha, showing them respect and reverence. This act of “sincerely and reverently making offerings to all” means we are very sincere in showing our utmost respect.

We often see, not only in Taiwan but in many countries, group after group of Tzu Chi volunteers in their blue and white uniforms. In different countries and different provinces, we will often see these groups of. Tzu Chi volunteers as they are walking or even climbing mountains. Are they going sightseeing? No. They go up into the mountains where the roads are difficult to walk. The roads are so poor that they must climb. On shaky suspension bridges others dare not cross, they will hold onto each other’s hands and lead each other across, calling out as they go. Some chant the Buddha’s name, some call out, “Master!” and some shout, “Sister, hold on tight!”

Why do they go to such great efforts, forcing themselves to follow this path? It is because there are suffering people at the other end of the road, and they must go there to help them. This is why I always say that we must show them gratitude! We must show them respect! If this group of Bodhisattvas in the world, these Living Bodhisattvas, do not inspire respect and reverent love in us, then what kind of person do we respect and love?

So, we must be mindful to “sincerely and reverently make offerings to all.” For the sake of these suffering people, [our volunteers] are willing to be like “one who travels 1000 miles to find a teacher or who journeys 10,000 miles to learn a skill.” It is as if they are going to seek a teacher, a famous master. Visiting those families, they learn so much. They uphold this aspiration and walk the Bodhisattva-path; this is the meaning of learning from the Buddha. When we engage in this kind of practice, the reverent mindset with which we make offerings should let us “draw nearer to those above.” We should draw near those who are at a higher level than us, to those who serve as our role models. Then when sentient beings suffer, we must go out to help them. This is what we must learn. As Buddhist practitioners, this is what we must do.

We need to change our mindset. It is not enough that when we pay respect to the sutras, we are very sincere. “When I worship the Buddha, I am very sincere. I am reverent when I make offerings.” If you are truly reverent, what do you use to make offerings? What do we give as our offering to the Buddha? Sakyamuni Buddha is no longer here; He entered Parinirvana more than 2000 years ago. So, what should we give as our offering? Of course, we must use our reverence. With a sincere mindset, we must put the teachings into practice and use our conduct as offering. We must use the teachings given to us by all Buddhas and Bodhisattvas and practice according to the Dharma. This is the best offering we can make. The only offerings received by all Buddhas and Bodhisattvas are this kind, not whatever material offerings you make to them. Not at all!

So, when you donate money, what is it for? It provides relief. Why do you donate money? To help the poor, to help people overseas who are suffering, to help provide education, medicine and so on. All money donated goes to building communities, providing medicine and education, promoting humanistic culture and so on. These are offerings of conduct. Actually, the material goods we create go to benefitting others. Thus, if when we are among people we act with mutual respect and care for each other, then we create a harmonious society. So, toward people, we must “sincerely and reverently make offerings to all. [We] draw close to those above us and feel for those below, loving them just as we revere the Buddha.” This is what I have been telling you all along.

“[We] feel for those below, loving them just as we revere the Buddha.” We should not only give without expectations, we must also be sincere and reverent when we give. We must show that we have this attitude. When giving, we must be very joyful, as if we were receiving the Buddha’s teachings. Every person we encounter is a future Buddha. As long as we give each one of them a seed and they accept it from us, even if it is just one line or one verse, a good seed will be planted. Naturally, this cause will eventually sprout and grow into a big tree. It will then bear an abundance of fruits lifetime after lifetime.

Thus, our “deep causes [from] past lifetimes” are due to the offerings we made to the Buddha and to practicing according to the teachings. So, we have compassion for sentient beings, for the suffering they experience in this world due to their direct and circumstantial karmic retributions. Therefore, we go to help them. To make good use of this human form, we must both help people and listen to the Buddha-Dharma. Then, as we engage in spiritual practice, we should sincerely cultivate reverence, sincerity and a mindset of making offerings. We need to draw near to spiritual practitioners. As for those who are suffering, we must quickly care for and protect them as if we were respectfully guarding the Buddha. Are we really unable to do this? This is very simple; it can be done! We just need to give rise to thoughts of kindness.

Starting from the things we encounter every day, we can listen carefully to the stories we hear. As we frequently watch and listen [to what happens in the world], we just need to make this change in mindset. This is something we can all do. Engaging in spiritual practice is as easy as changing a thought in our minds. So, we must simply be mindful.

The previous sutra passage states,

“Furthermore, if there are people who accept and uphold, read and recite, explain and transcribe even one verse of the Wondrous Lotus Sutra, reverently viewing this sutra as the Buddha….”

If aside from listening to a single line or verse we can also accept and uphold it, feel joyful when hearing it and take it to heart, then, some day in the future, an environment will appear before us which demonstrates the principles of this line. With a joyful mind, we will begin to investigate the source of the principles. Thus, we should accept and uphold it. Whether it is just one short line or verse or we extensively read and recite sutras, we should be able to explain it afterwards. After explaining it, [we should] transcribe it. After reading, we might forget it, but what we write down will remain. When it comes to the Wondrous Lotus Sutra, we must willingly listen to it, recite it, explain it and reverently transcribe it. In this way, we treat the Wondrous Lotus Sutra with the respect fitting for a Buddha. The reverence we display for this sutra should be the same as if we were seeing the Buddha. Wherever the sutra is present, so is the Dharma, which means the Buddha is present as well. This is the reverence [we must show it].

“[They] make all kinds of offerings, flowers, perfumes, strings of jewels, scented powders, fragrant oils, incense, silken canopies, hanging banners, clothing and music or even putting their palms together in reverence.”

These are the kinds of things that they will use as offerings to dignify a place of practice. When the Buddha is no longer in the world, people of later generations dignify their places of practice by arranging flowers there. They come to create a certain spirit there, to create an atmosphere [of reverence], so they make flower arrangements. They also decorate it with all kinds of material goods or even use scents so that when people enter it they smell a fresh fragrance. All of this gladdens the heart; as soon as people enter this place of practice, they feel joy arise within.

There are scented powders and oils which, when lit, give off a fragrance. There are also fragrant oils that can be spread and applied in that place. Or they may use incense. Nowadays there are also diffusers for scented water vapor. These all serve the same purpose, making people feel the place is fresh and fragrant and helping them feel carefree and at ease. There are also things we can see, [such as] “silken canopies.” In front of the Buddha’s image, we decorate a bit with banners, silken canopies and so on. As for [offerings to] the Sangha, these can be clothing, music etc. This means that in a place of practice, they make it feel very joyous and decorated. Thus, when people enter, they feel reverence, the atmosphere of a spiritual training ground.

The following sutra passage states,

“Medicine King, you should know that these people have made offerings to 10 trillion Buddhas and in the presence of those Buddhas fulfilled great vows. They had compassion for sentient beings, so they were born into the world.”

He said, “Medicine King!” The Buddha again mindfully called. Medicine King Bodhisattva. “You should know that these people have already, in past lifetimes, made offerings to 10 trillion Buddhas.” I have been sharing these numbers with everyone these past few days. I feel that all people are Buddhas, so we must make offerings to everyone. I also make offerings to everyone; teaching the Dharma is my offering. When everyone makes offerings to each other, we can quickly reach 10 trillion Buddhas.

In our interactions with others in this lifetime, no matter sentient beings’ karmic retributions, we can always help them, for we have the karmic conditions to hear the Dharma. In fact, the reason we can draw near the Three Treasures is that in past lifetimes we obtained the Dharma. We listened to it and truly made offerings to 10 trillion Buddhas. “Have made” means that in the past we made offerings like this.

Medicine King, you should know that these people have made offerings to 10 trillion Buddhas: Have reverent faith in that all those who make offerings to the sutras in past lifetimes have made offerings to countless Buddhas, World-Honored Ones. Made offerings to Buddhas: [They created] deep causes in past lifetimes.

“Have reverent faith that all those who make offerings to the sutras.” These people all have very deep karmic conditions with this sutra. In the past, they have read, listened, transcribed and taught this sutra etc. These causes and conditions come from making offerings. In past lives, they had these blessed [conditions]. “In past lifetimes, [they] made offerings to all Buddhas, World-Honored Ones.” When we make offerings to a sutra, we are making offerings to the Buddha. When we can put its principles into practice, we are also making offerings to the Buddha. By practicing according to teachings, we are putting the Great Vehicle teachings into action in this world. This is how we make offerings to all Buddhas, the World-Honored Ones.

So, “made offerings to Buddhas” is to say, “Medicine King, you should know that in past lifetimes, these people made offerings to many Buddhas, to 10 trillion Buddhas.” Because they place great importance on this sutra and listen to it [intently], from hearing a single line or verse, their reverence is inspired, so they read, recite accept, uphold, copy and teach it. Thus, they constantly advance. This is upholding the Buddha’s Dharmakaya and making offerings to the Buddha’s Dharmakaya. They have been doing this for a long time.

So, this sutra describes the images in the Dharma realm.

This sutra describes the images in the Dharma realm. All sentient beings can realize Dharma-nature through this. Thus, making offerings to the wondrous Dharma of a verse is like making offerings to the Dharma-body of all Buddhas.

All sutra passages contain principles within them. When put into words, these principles are intangible, but they contain very rich imageries. For example, in the Jataka Sutra, about the time before the Buddha came to the world, He constantly spoke of past causes and conditions, made analogies and so on. Likewise, we can also take the things we see, what we hear and what moves us, and tell others about it. When someone talks to us, the imagery [they speak of] will appear in our minds. Among [the descriptions of] the principles, there are countless such images. Though we just listen to their descriptions, we can actually see [these things] in our minds.

Let me tell you that in Canada, at this time, there are still forest fires burning. A group of Tzu Chi volunteers is there. Mr. Gary Ho, his wife and a group of volunteers have traveled there. When I speak of this person, many of you will be able to picture him. When I say that. Mr. Miao and Mr. Chuang also went, their images will also surface in your minds. Yes, they are in that place, finding ways to provide comfort.

There are some people who have not been able to return home for more than a month. They have no belongings and cannot go home, so they are very distraught. What can be done? [Our volunteers] said they made the local officials and emergency relief personnel aware that. Tzu Chi volunteers are at this booth. When someone is emotionally unstable, they bring them over to this booth and seek out the Tzu Chi volunteers. When [the volunteers] told me about this, they described it, while I [took in their words] by listening. After hearing it, I retained these images in my head, how many Tzu Chi volunteers there were, how many Faith Corps members and how many commissioners there were, surrounding these distraught survivors. Some [survivors] have become depressed, while others suffer bipolar disorder. [They described] how they comfort [these people].

Yesterday, they also told us that there is a woman who is a terminal cancer patient. She saw everyone receiving blankets and heard how Tzu Chi volunteers comforted people, so she also wanted to become a volunteer. Wearing the volunteer vest, she spent a few days with the Tzu Chi volunteers. During that time, she heard everyone praising these blankets. Our volunteers saw that the fire still was not extinguished after such a long time, so they exercised their wisdom and called on everyone to reverently pray.

They asked the people there to reverently pray. We are followers of Buddhism, but there were people of many faiths on site. With humility and respect, [they asked,]. “Is there a priest present? Is there a pastor present? Is there a nun present? Come, let us all pray together.” There was none, so the Tzu Chi volunteers led everyone in prayer. They reverently prayed for the weather to become more humid so it could rain. Since people could not extinguish the fire, they asked the heavens to help extinguish it. Everyone [prayed] very sincerely!

They shared with everyone the content of the prayers. This woman with terminal cancer, who came to be a volunteer, looked very apologetic. I saw the photo of her. She said, “Although I am not a disaster survivor, I have seen the blankets [you’ve handed out]. Could you give one to me?” They all knew she had terminal cancer because she had told them. Our Tzu Chi volunteers were a bit hesitant. “Since she is not a disaster survivor, how can we give her a blanket?” However, considering her terminal cancer and that this was her wish, [they felt], “It’s ok, let us give her one to fulfill her wish.” She hugged this blanket to her chest as if she was praying, looking very reverent. Carrying this blanket with her, she went to visit someone with the same illness as her. This person was a child; a child who also had terminal cancer.

When she went to his home, the child with cancer happened to be in pain. He was stirring restlessly, crying out in pain. She saw his parents standing by his side, unable to do anything to help. She stood there, holding the blanket in her hands. Then she thought of something. She used this blanket she was holding to cover the child, comforting him as she learned from our volunteers. To her surprise, the child who had been stirring restlessly gradually began to calm down. After he settled down, a smile appeared on his face. Then, after a while, the child passed away.

She used her blanket to cover this child’s body. She thought, “Should I send this blanket with him, or should I take it back? I should send it with him!” The child’s parents were very touched that she came at the right time and put this blanket on his body, in this way, in the very end, eliminating his pain. The child gave a smile, and then, shortly after, passed away. She sent this blanket with the child, and he was buried with it.

She brought this story back [to the volunteers]. The next day, she told it to the Tzu Chi volunteers. She said, “It was so miraculous, I could not believe it. I gave my blanket away to this child.” Our Tzu Chi volunteers thought, “This is inconceivable!” She had given someone else what they gave her. “Would you like us to give you another one?” This woman, clutching her hands as if holding a blanket, said to them, “What you gave me is already in my heart; it will always be in my heart. Although I gave [the blanket] to this child, it will always remain in my heart.”

You see, this happened in our world. This kind of imagery, although it happened in Canada a few days ago, through writing or video conferencing, was reported to the Department of Religious Affairs. Staff from the Department of Religious Affairs then told me this story yesterday and this story, this imagery, has been turning over in my mind. I believe that, as I have told it to you now, if you have all mindfully listened, this image should be in everyone else’s minds too.

So, it mentions “describing.” Even in a sutra, when something is clearly described, [the image] will appear. By writing it down, it will be clear. Whether this sutra or these stories, we can describe them and bring them out. They all contain principles of people and matters. They bring together principles, people and matters. The actual [event] happened there; once that image is gone and the event has passed, it becomes like an illusion or a dream, but its impression will still remain. It is the same idea.

So, “All sentient beings can realize Dharma-nature through this.” If we are mindful, then we can apply this Dharma among people. That group [of survivors] in Canada has no relationship with us. Yet in practicing according to the teachings, we took the Buddha’s teachings to heart and applied the Dharma in a distant place. We applied it to help others with whom we have no relation. Now [this story] has become a memory; when we think of it, this imagery is conjured up in our minds.

We can then take this image, and describe it again continuously passing it on. Teaching and transmitting the Dharma is also done like this. This is “realizing Dharma-nature.” This is what the Dharma is like, and this is what our nature is like; once we take it to heart, we can then tell it [to others]. We depend on the description of this image to express it in a very vivid way. So, “Thus, making offerings to the wondrous Dharma of a verse is like making offerings to the Dharma-body of all Buddhas.” It is like making offerings to the Buddha’s Dharma-body.

So, “In the presence of those Buddhas [they] fulfilled their great vows.” We all should place great importance on this sutra, Even if it is just a single line or verse, we must cherish it all. So, “In the presence of all Buddhas [they] fulfilled their great vows.” We must form aspirations and make vows. During the Buddha’s lifetime, we formed Great Vehicle aspirations, so now we must also form. Great Vehicle aspirations and likewise go among people to transform sentient beings. So, “In the presence of all Buddhas, they have fulfilled their vast aspirations.”

And in the presence of all Buddhas they have fulfilled their great vows: In the presence of all Buddhas, they have fulfilled their vast and great aspirations.

Both when the Buddha was in the world and in past dust-inked kalpas before, we continually formed vows like this.

So, “They had compassion for sentient beings, so they were born into the world.” Because they wanted to have compassion for all sentient beings, they were born into this human world.

They had compassion for sentient beings, so they were born into this human world: Because they wanted to have compassion for all sentient beings, they were born into this human world they were born into this human world.

This means that the reason we were able to be born in this world was that we all listened to the Dharma.

So, this refers to the six kinds of Dharma masters. The six kinds of Dharma masters, as we said yesterday, accept and uphold the sutra, read and recite, chant, transcribe, expound and make offerings.

This refers to the right practices: The six kinds of Dharma masters accept and uphold, read and recite, chant, transcribe, explain and make offerings.

With these six kinds [of practice], if we are able to earnestly carry out the Dharma, then we are like the six kinds of Dharma masters.

“Since far-off kalpas, they have truly served all Buddhas and planted the roots of all virtues.”

Since far-off kalpas, they have truly served all Buddhas and planted the roots of all virtues. However, they were not born in the Pure Land, nor did they live in the heavenly realms. The reason that they still remained in the defiled land of the human realm is in fact because they had compassion for and wanted to transform sentient beings. Thus, they manifested in this world.

Since far-off kalpas, we have been like this; we already practiced according to the teachings and “served all Buddhas.” We practiced according to the teachings and followed what the Buddha taught. We already had these good causes from past lifetimes, so we took every line and verse to heart and put them into practice. “However, they were not born in the Pure Land, nor did they live in the heavenly realms.” They were still in the defiled land of the human realm following their affinities. This was actually because they had compassion for sentient beings, so in order to transform sentient beings, they manifested here.

Everyone, in the past, we engaged in spiritual practice. Some people may feel, “I have practiced in this way in the past, so why did I have to be born into this world?” We did not have to be born in the human realm; it was that we were willing to come here. We came here journeying on our vows. Coming to this world, we fulfilled these causes and conditions. We must bring purity to people’s hearts. We do not seek to be reborn in the Pure Land, but we hope to return to this Saha world to keep bringing purity to it. We must make this vow. This is the Buddha’s greatest expectation of us; He hopes that we will all always be mindful.

Wisdom at Dawn

Chapter 10

Ch10-ep1201

Posted on June 23, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 10

Episode 1201 – Making Offerings and Spreading the Lotus Sutra

>> All Bodhisattvas make offerings not just to one Buddha or one land but to Buddhas as numerous as dust particles with their body, life, wealth and all kinds of items of offering.

>> The Buddha told Medicine King, “After the Tathagata enters Parinirvana, if there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy, I also bestow on them predictions of Anuttara-samyak-sambodhi.”

>> Furthermore, if there are people who accept and uphold, read and recite, explain and transcribe even one verse of the Wondrous Lotus Sutra, reverently viewing this sutra as the Buddha….

>> Furthermore, if there are people who accept and uphold, read and recite [and] explain [this sutra]: With faith, they accept and uphold the teachings. If they have the sutra, they open it and read it. Without the sutra, they recite it in their minds. They explain the sutra according to its meaning.

>> Transcribe even one verse of the. Wondrous Lotus Sutra and reverently view this sutra as the Buddha: This is transcribing this wondrous sutra on paper. Even if it is only a single verse, they revere the sutra highly, regarding it as the Buddha Himself.

>> This first explains that they accept, uphold and make offerings to this sutra, if even a single verse of it, due to compassionate vows in past lives. Accept and uphold: This means that with faith they accept and uphold the meaning of this sutra in their hearts and never forget or lose it.

>> After the Buddha enters Parinirvana, people who properly engage in these six kinds of practice are called Dharma masters. Six kinds of practice” refers to “accepting and upholding, reading and reciting, chanting, explaining, transcribing and making offerings.” These are the six kinds of practice.

>> Reading and reciting: Reading this sutra aloud. Chanting: Reciting it and taking it to heart. Explaining: Elucidating and expounding it. Transcribing: Copying, inscribing, printing and circulating the sutra and so on.

>> Making offerings in many different ways. What should we use to make an offering? We use “flowers, perfumes strings of jewels, scented powders, fragrant oils, incense, silken canopies, hanging banners, clothing and music or even putting our palms together in reverence.”

>> There are five ways to teach the Dharma. The first is accepting and upholding the sutra. The second is reading the sutra. The third is reciting the sutra. The fourth is explaining the sutra. The fifth is transcribing the sutra. These are the five was to teach the Dharma. These five represent ways that we can advance the Lotus Dharma. They are all ways to teach the Dharma.

“All Bodhisattvas make offerings
not just to one Buddha or one land
but to Buddhas as numerous as dust particles
with their body, life, wealth and all kinds of items of offering.”

This is discussing the offerings made by all Bodhisattvas. Beginningless kalpas in the past, they formed vows and aspirations to serve sentient beings, to seek the path to Buddhahood and transform sentient beings. They make offerings to all Buddhas, infinite numbers [of Buddhas]. “Making offerings” refers to practicing giving, forming vows and aspirations and serving others. In spiritual practice, we must give of ourselves, complete dedicating our bodies and life. The body is a vessel for spiritual cultivation. Lifetime after lifetime, since we have this body, we should completely dedicate our bodies and lives to constantly seeking the Buddha-Dharma and the true principles and to constantly serving sentient beings. This is “making offerings”; it is the practice of giving.

This practice of giving is not temporary; it is not just for one lifetime, but something we must do for countless lifetimes. So, it is “not just to one Buddha or one land” but to countless worlds and countless Buddhas. For the 2000 disciples, when the Buddha bestowed predictions on them, He used the number of dust particles from 50 worlds being ground to dust, with each particle corresponding to one land, to indicate the great number of. Buddhas they will need to make offerings to. So, there are not just one Buddha and one land. There are countless Buddhas who appear in the world. Over infinite lifetimes, [the disciples] must put the teachings into action by practicing giving and making offerings, seeking the path to Buddhahood, practicing the Buddha-Dharma and serving sentient beings. This is what it means to be a Bodhisattva.

Life after life, Bodhisattvas keep returning to this world to use all their strength in serving others. So those who can “make offerings to Buddhas as numerous as dust particles” are Bodhisattvas. It is not just to one Buddha in one land; they must make offerings to. Buddhas as numerous as dust particles. Each speck of dust corresponds to a land, and each land has a Buddha. If we count them like this, we will see what the Bodhisattvas must do.

So, “with their body, life and wealth….” They completely devote their bodies and lives. They are willing to offer their lives, so what about material things? These too are offered; they give them freely. The sutras, the Jataka Sutra or the sutra about the karmic conditions of the Buddha and His disciples, all these sutras contain many stories of causes and conditions. This shows that spiritual practice requires a very long time. We must realize that when we completely devote our bodies and lives in giving to others and walk the Bodhisattva-path life after life, this process will ultimately lead to Buddhahood. Yet, this will take a very long time. So, walking the Bodhisattva-path is very important.

Every day, [we can look back] at history. On this day in past years, what were we doing then? Let us take a look. On May 30 in the year 2000, on this day [in history], a hospital in Ethiopia that we helped [renovate] and expand started operations. This was the Debre Birhan Hospital in Ethiopia, which had been built in 1935.

This country was extremely impoverished due to constant civil war. The people had no livelihood, so their lives were very hard. The provincial government was building a hospital since many years, but they would keep interrupting the construction due to lack of funds. This continued until Tzu Chi, working with Medecins Du Monde from France, helped them finish the hospital construction. It was completed on May 30, 2000.

When we saw them at the opening ceremony, everyone was very joyous. Everything we helped them construct was what they needed the most, an operating room, a maternity ward, a blood bank, an examination room, hospital beds etc. This provincial hospital was servicing 180,000 people in the surrounding area, and yet the hospital only had 70 beds. Its construction had been ongoing for many years, but it had never been completed. So, Tzu Chi helped them finish it. This happened on this day in history. When they opened the hospital, it was very bright and beautiful and everyone was very happy. This happened in Ethiopia. It was a big event, which brought much joy to the people there.

Also in Turkey, [an important event] happened on this day. It was last year, in 2015. We went to Turkey to help them set up a school for Syrian refugee children so that they would be able to attend school. Tzu Chi volunteers went from Taiwan to Turkey. They saw the schools there, the schools we provided, and how these children were able to happily go there to study. With sincerity, integrity, faith and steadfastness. Tzu Chi volunteers with their genuine love very naturally brought this love into [this community]. Whether facing adults or children, refugees or locals, they are always very warm and friendly. With this sincerity, they made both Turkish people and refugees, families who had fled disaster to come to Turkey feel a deep-seated sense of trust and gratitude. In their interactions, everyone was very joyful.

From that point on, we began to understand these refugees’ situation. Their suffering is truly unbearable. The [Turkish] people are very sincere; they are willing to take in these refugees and give of themselves for their sake. So, they knew that they must not only help these children go to school, they also felt that for these people, getting sick was their most grievous hardship. If they needed to see a doctor, they had no money. Even when a doctor would see them for free, there was still a language barrier. And even if they did manage to communicate, after seeing a doctor, they still needed money to buy medicine. Of course, they had no money for medicine. The government was at a loss. How were they to look after the health of these refugees?

The mayor proposed a program. He was willing to help them and hoped that Tzu Chi could assist. He said that he wanted to help, and that he had found a space for us. It was a house that belonged to a friend of his who was willing to rent it out to Tzu Chi for just a symbolic amount. He was also willing to remodel this building so it could be used as a clinic. So he started discussing with us and provided us with this news.

We too felt that, indeed, there is no suffering in life worse than illness. These refugees had already suffered enough in fleeing [the civil war], and on top of that they suffered from illness without access to medical care. What could we do? Upon receiving the mayor’s proposal, Mr. Faisal Hu passed his message along to us. We were very happy to hear this. We were willing to help them provide medical treatment there, but when it came to doctors, we had to ask them for help to find some. In the end, this was not difficult. Actually, as it turned out, in this refugee camp, there were many doctors who were also refugees. Some were professors of medicine and some were superintendents of hospitals. Some doctors were even in charge of running networks of hospitals. They had all become refugees. When they heard we wanted to provide medical care and were hiring doctors to care for these patients, many doctors suddenly emerged. They were willing to accept. Tzu Chi’s offer of employment.

Although their salary was minimal, they were willing to accept it. They said that taking care of their compatriots was what made them most happy. They too had fallen into hardship. Being refugees in a foreign country, they too experienced great difficulties. So, they were willing to accept this [job]. So now, in May [of 2016], the clinic in Turkey has already opened for operation. A few days ago, we saw the doctors smiling as they donned their white doctor’s coats again and picked up their stethoscopes to see the patients. The patients were grateful, and the doctors were very happy. This was another international event in May, which we can add to this month’s rich history.

This is why we say, “Every month contains the history of the world; every day contains the history of Tzu Chi.” These people are Living Bodhisattvas. Wherever there is suffering, Bodhisattvas will promptly appear. There are such causes and conditions. Syrian refugees have had their fill of suffering, fleeing danger to come to Turkey. This country, Turkey, was able to open its heart wide and accept those who had the causes and conditions to arrive in this city of Sultangazi.

The person who gave Tzu Chi this opportunity was Mr. Faisal Hu. He is a Muslim, but he has these causes and conditions to have formed a deep affinity with Buddhism. For many years, He has been serving people in Turkey. This time, with these unfortunate Syrian refugees coming to that place, he saw a great opportunity. We were able to help thousands of people. It must be over 2,000 families and children that we were able to serve. Now, we again had this opportunity. This mayor is very compassionate. Although he follows a different religion, he is also an awakened sentient being who was able to open his heart. People with wisdom will exercise their compassion; Regardless of religion, they are willing to work together with us and provide resources to help the refugees. Indeed, this is what marks a Living Bodhisattva.

Our karmic conditions are different, with different circumstantial and direct retributions, but our causes and conditions could converge in the time and space of this world, enabling us to help each other. Actually, this is not a simple matter. This is due to the power of love. This is what it means to be a Bodhisattva, to be an awakened sentient being. When we help others, [we know that] everyone possesses Buddha-nature. Regardless of our ethnicity, we all have a nature of True Suchness. In this life, someone may be a Syrian, but in a future lifetime, he might be Taiwanese. In the cycle of life and death, we are reincarnated according to our circumstantial retributions. So, we must all help one another. This is what it means to be a Bodhisattva. This is what it means to make offerings.

In their current situation, they are in need. They will also be Buddhas one day, so whatever their need now, we must quickly go help them. This is practicing giving. Practicing giving is also called making offerings. Making offerings to Buddhas is done by seeking the Dharma. We must be respectful and make offerings with utmost reverence, make offerings in accordance with the teachings. We need to transform sentient beings. Sentient beings intrinsically have Buddha-nature. It is just that due to karmic retributions, they fall into places of suffering. Bodhisattvas must quickly give of themselves to help these future Buddhas, these sentient beings who are suffering right now. These are the offerings that Bodhisattvas make. We must not stop at one Buddha or one land. It is not only for one Buddha or for beings of a single country; [our offerings] must reach a vast number.

Ten or twenty years ago, we went to Ethiopia. The hospital I just spoke about was the second project we worked together on. We completely rebuilt that provincial hospital. The previous time, we likewise went to a very desolate area, a very rural area, to help them build health centers and health clinics. We likewise went there to serve. In addition to building two health centers, we also helped them train their nurses in how to prescribe and apply medicine. We also built 15 health clinics for them. That was in 1993. It was the first time we collaborated with Medecins Du Monde.

And it was the first time we went to Ethiopia. We helped them by building two health centers as well as 15 health clinics. In this way, since early on, we have been serving [there]. This is making offerings by helping others; we serve them by relieving their hardships. At that same time, in many villages, we built water stations. They had no potable water, so we helped them build water stations. What they needed, what they lacked, we helped provide to them.

Whatever hardship they were suffering, we always helped them. This is not just in one country; in many countries, when people are suffering, we can go there to serve, to help them. Thus, we can “make offerings to Buddhas as numerous as dust particles.” There are so many people we have helped. There is no way to count them all or to divide them by ethnicity or religion. They are all people. They are all future Buddhas.

Everything we are able to give to others is considered offerings. It is not just about prostrating to the Buddha and making offerings [to Him]. “I engage in spiritual practice before the Buddha and respectfully give [to Him]. This is making offerings.” That is not it. There are always many opportunities to give of ourselves, and there are so many things we can do. So, as long as we are willing to put [the teachings] into practice, we will be able to reach any place, no matter how far away. Then, our footprints will be preserved in history.

For example, on the screen we saw Mr. Andy Hsu. He also went [to Ethiopia]. Mr. Xie Jinggui also went there, as did Mr. Xu Xiangming. We could name many others who have left their footprints in history out of willingness to serve. So long as we are willing to serve others and take action by going to these places, isn’t this dedicating our bodies and lives? They dedicate themselves and even pay themselves as they keep going back and forth to these very distant places. They go not once, but many times over. Thus, [they make offerings] “with their body, life, wealth and all kinds of items of offering.”

Some people hear this [and think] that being a Bodhisattva means sacrificing one’s life. Really, to dedicate one’s life is very simple. When we make use of this life to turn our bodies into vessels for spiritual cultivation and use our strength in the service of others, this is dedicating our lives! This is very simple. Willingness to make use of our physical abilities and to go out to help others is what makes someone a Bodhisattva. And so, if people help us with something, we will say, “Bodhisattva, thank you!” Aren’t they making an offering of their energy? They are using their vitality to help us in this way. Indeed, [they are Bodhisattvas].

Yesterday, the Bodhisattvas from Hualien all gathered together here. In this place, they shared everything that they have accomplished of late. I was so happy listening to them; I reveled in this [atmosphere] of Bodhisattvas. Every one of them is a Bodhisattva who uses their sincerity to help those in suffering. They go three times a week to the prison in Hualien to teach the Dharma and help [the inmates]. They also go to juvenile detention centers to aid [the youth] and keep them company. In the remote countryside, they find ways to look after the seniors etc. There is nowhere they will not go. So much love of this world is found in these Tzu Chi volunteers’ every action. They give of their time and give of the power of their love. By serving others like this for such a long time, they are accumulating countless [merits].

Aren’t they “as numerous as dust particles”? “As numerous as dust particles” means that if we tried to count every instance one by one, if we wanted to say, “I have formed affinities with this many people” or “This is how many people I have helped,” the number would be impossible to calculate. We [have helped so many in this life], not to mention life after life; isn’t that making offerings as numerous as dust particles? There is no falsehood in this; it is the truth. If in this way we tried to count [the good deeds] done in just a single day by all Tzu Chi volunteers around the world, how many have they accomplished? It is incalculable!

All at the same time, we are working on earthquake relief in Ecuador, while in Sri Lanka, we are launching [flood relief] efforts. Moreover, in Canada, we are still engaged in [wildfire relief]. Isn’t this a great number of people engaged in helping others? In a few days, we will begin large-scale relief for [the drought] in Vietnam. We are making preparations right now. In a few more days, [our volunteers] will set out to go to Vietnam. There are so many different countries where we have already accomplished a great deal. In the present, we are continuing our work. In the future, we will continue without rest. We must prepare to set out on new journeys.

You see, in this space, at this time and in our interactions with others, we are constantly making the offerings of Bodhisattvas. If we look at things from this perspective, as we listen to the Dharma, we can attain a very clear understanding. Otherwise, as we listen to the Dharma, it will go in one ear and out the other. [When we hear things like] “numberless dust-inked kalpas of time, Buddhas as numberless as dust particles” or “dust-inked kalpas of lands,” are these things real or are they false? If we seize the present moment and, based on the present, contemplate past, present and future, we find there is never a “present.” What we call the present has already passed; the present is [already] the future. We must utilize all these countless moments to give of ourselves and accomplish [our practice]. Think about it, aren’t they like dust particles? With time as dust particles, can’t we second by second accomplish [offerings to] countless people and matters? So, we must have faith [in the sutras].

The previous sutra states,

“The Buddha told Medicine King, ‘After the Tathagata enters Parinirvana, if there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy, I also bestow on them predictions of Anuttara-samyak-sambodhi.'”

Here, Sakyamuni Buddha is explaining to Medicine King Bodhisattva what will happen when the Tathagata enters Parinirvana. Before, He talked about when He was in the world. As long as people are willing to form aspirations, with this thought, there is a seed. This thought of joy when we hear even a single line or verse, whether we wish to uphold it or rejoice in it, it all becomes seeds. Those who do this will have the karmic conditions to gradually come to know the Dharma, enter into it and put it into practice among people. Because they will have this opportunity, the Buddha bestowed predictions on them.

It will be the same in the future. For one who hears a sentence or a verse and gives rise to a thought of joy, the Buddha also bestowed predictions of Buddhahood upon such future sentient beings. Thus, more than 2000 years ago, the Buddha already bestowed predictions upon us. See, we are now also listening to the Lotus Sutra. We have not merely heard one sentence of it; we have already gone through ten chapters. Who knows how many lines we have heard. Whether prose or verse, we have heard them all.

Does this bring joy to our hearts? We should be very joyful. I myself am very joyful. I trust that more than 2000 years ago, I also received the Buddha’s predictions for the future, which is now the present. We should have faith in this. This is what the Buddha said in this sutra passage. If future sentient beings are able to listen to the Lotus Sutra, even one sentence or one verse and give rise to a single thought of joy, for people like that, He also bestowed predictions. This confirms for us that we have already received predictions of Buddhahood. So, we must be even more earnest and have even stronger faith.

Next, [the sutra] continues,

“Furthermore, if there are people who accept and uphold, read and recite, explain and transcribe even one verse of the Wondrous Lotus Sutra, reverently viewing this sutra as the Buddha….”

It further speaks of people who in the future accept and uphold, read and recite and explain [this sutra]. This demonstrates their faith. After listening to this sutra, they give rise to faith and understanding. In their hearts, they have faith, so they are willing to accept and uphold it. If they have the sutra in front of them, they open it and read it, or else they recite it from memory.

Furthermore, if there are people who accept and uphold, read and recite [and] explain [this sutra]: With faith, they accept and uphold the teachings. If they have the sutra, they open it and read it. Without the sutra, they recite it in their minds. They explain the sutra according to its meaning.

Each day, as part of our morning lecture, everyone is already engaging in recitation. Whether chanting mantras or reciting sutras, many people come to know them by heart.

If we are less familiar with them, we need the sutra text to read until we know it very well. This is learning by heart and reciting in our minds. We always hold them in our hearts. If I ask you about the Heart Sutra, could you recite it from memory? Of course! It is only [260] characters long. How could we not be able to recite it? If you have not recited it aloud yet, you recite it in your mind and contemplate it inwardly. This is what it means to recite in our minds. Reciting it oneself, so no one can hear, that is reciting in one’s mind. “They explain the sutra according to its meaning.” [This means] they understand it. “I am very familiar with this sutra. I can read it, recite it and explain it.” They can explain the sutra according to its meaning.

Moreover, they “transcribe even one verse of the Wondrous Lotus Sutra, reverently viewing this sutra as the Buddha.” Not only must we accept, uphold, read and recite, we must also earnestly transcribe this sutra. This is how we reverently view this sutra as the Buddha.

Transcribe even one verse of the Wondrous Lotus Sutra and reverently view this sutra as the Buddha: This is transcribing this wondrous sutra on paper. Even if it is only a single verse, they revere the sutra highly, regarding it as the Buddha Himself.

When we transcribe it, as we form each character, we do so with reverence from our hearts. As we copy each word, we learn it by heart. As we write it, we come to understand it. So, as we transcribe the Wondrous Lotus Sutra, in addition to helping our memory, other people will see us as we write it, which allows us to transmit it.

So, using a clean piece of paper to write on, we copy down this sutra. Even if we copy down just one verse, meaning four lines, as we write each verse down, we must be very reverent. When the ancients copied the sutras, they were extremely reverent. They would sometimes even pierce themselves and use their blood as ink to write down the sutras. Thus, they literally dedicated their body to ensuring that this sutra could be transmitted. This was the reverence with which they transcribed the sutras. We must write each line with deep reverence. We must respect this sutra. We must be as reverent as if the Buddha Himself were before us. This Dharma is the Buddha’s Dharmakaya, so we must treat the sutras as if the Buddha is present within them. Wherever the Dharma is, the Buddha is there also, so we must be filled with reverence.

“This first explains that they accept, uphold and make offerings to this sutra, if even a single verse of it.” This is due to “compassionate vows in past lives.”

This first explains that they accept, uphold and make offerings to this sutra, if even a single verse of it, due to compassionate vows in past lives. Accept and uphold: This means that with faith they accept and uphold the meaning of this sutra in their hearts and never forget or lose it.

We must be willing to mindfully accept and uphold this sutra. We must earnestly protect this sutra. We must not only preserve it but also mindfully and reverently transcribe it. In our past lives, we made these vows and formed aspirations to spread this sutra.

So, to “accept and uphold” means to faithfully accept and uphold the meaning of this sutra in our hearts. We have already vowed to accept and uphold it for lifetime after lifetime. Our wish is that in the course of our lives, we will not forget this sutra. This is not just in this life; [we hope that] in our future lives, we will also have the conditions to encounter this sutra. When we see this sutra, we become especially joyous. We want to have it, understand it and explain it. This means that in our lives it has made a deep impression, not just in this life but in our future lifetimes also. In our past lives, we formed a lasting affinity with this sutra.

Since dust-inked kalpas ago, since the 16 princes’ Dharma-assembly, we have this enduring affinity. This is why, in this present time and place, we can expound and listen to the Lotus Sutra. Simultaneously, in different countries, we are all listening to the Lotus Sutra. This is all due to our karmic affinities.

And so “After the Buddha enters Parinirvana, people who properly engage in these six kinds of practice are called Dharma masters. Six kinds of practice” refers to “accepting and upholding, reading and reciting, chanting, explaining, transcribing and making offerings.” These are the six kinds of practice.

After the Buddha enters Parinirvana, people who properly engage in these six kinds of practice are called Dharma masters. Six kinds of practice” refers to “accepting and upholding, reading and reciting, chanting, explaining, transcribing and making offerings.” These are the six kinds of practice.

We accept and uphold, read and recite [it]. “Chanting” refers to singing [the text], singing it in a loud voice. Then there is explaining, transcribing and making offerings. These are the six kinds of practice.

Thus, we do not stray from this Dharma. Whether we are accepting and upholding it or reading and reciting it, it is all effective. When we chant it loudly, the sound of it fills the air. At the beginning of the “Chapter on Dharma Masters,” [it mentions] 80,000 Bodhisattvas, including the eight classes of Dharma-protectors. If we chant each line loudly and clearly, the eight classes of Dharma-protectors will hear, and this will bring them great joy. Each line and each verse brings its own merits and virtues. So, when we chant them, our voices should be loud and clear. This also brings merits and virtues. This is [how to treat] the Dharma. One who is replete with the six kinds of practice is what we call a Dharma Master. Chanting in a loud voice as if teaching to the Dharma-protectors is something that brings merit and virtue.

Once again, when we read and recite, we must do so with a resounding voice.

Reading and reciting: Reading this sutra aloud. Chanting: Reciting it and taking it to heart. Explaining: Elucidating and expounding it. Transcribing: Copying, inscribing, printing and circulating the sutra and so on.

When some people read the sutra, they do not wish to read it aloud. But actually, when we read aloud it is like teaching the Dharma to the eight classes of Dharma-protectors. This is because while our minds are focused on reading out the sutra, they also clearly comprehend the Dharma in it. This is our state of mind as we teach the Dharma. We must “read this sutra aloud.”

There is also “chanting.” When we do not have the sutra text, we use our memory to chant it aloud in a resounding voice. Wherever we are, anywhere and everywhere, the eight classes of Dharma-protectors will hear us. We also do this for ourselves, so that we are able to take the Dharma to heart.

“Explaining” means elucidating the meaning of this sutra. When everyone is listening together like this, we must seize this opportunity to explain it. Then, there is “transcribing,” which is either writing, engraving or printing the sutra to circulate it. We need to be very dedicated in.

We must make offerings in many different ways. What should we use to make an offering? We use “flowers, perfumes strings of jewels, scented powders, fragrant oils, incense, silken canopies, hanging banners, clothing and music or even putting our palms together in reverence.” These are ways to make offerings.

Making offerings in many different ways. What should we use to make an offering? We use “flowers, perfumes strings of jewels, scented powders, fragrant oils, incense, silken canopies, hanging banners, clothing and music or even putting our palms together in reverence.”

As Buddhist practitioners, we can make offerings in many different ways to give with sincerity from our hearts. Even putting our palms together is a kind of offering. We make offerings, prostrate and so on, not to mention our daily morning recitation. So, when we are earnestly mindful, everything we do becomes an offering.

There are five ways to teach the Dharma. The first is accepting and upholding the sutra. The second is reading the sutra. The third is reciting the sutra. The fourth is explaining the sutra. The fifth is transcribing the sutra. These are the five was to teach the Dharma. These five represent ways that we can advance the Lotus Dharma. They are all ways to teach the Dharma.

There are five ways to teach the Dharma. The first is accepting and upholding the sutra. The second is reading the sutra. The third is reciting the sutra. The fourth is explaining the sutra. The fifth is transcribing the sutra. These are the five was to teach the Dharma. These five represent ways that we can advance the Lotus Dharma. They are all ways to teach the Dharma.

If no one accepts or upholds it, the Lotus Sutra will quickly disappear. If no one reads or recites it, there will be no way to understand the Dharma. We must read, recite, and explain the sutra so we can ensure that it is passed down. This is very important. These are the five ways to teach the Dharma and advance the Lotus Sutra. I hope that we can be mindful in doing this.

I hope that as Buddhist practitioners, we will have the mindset of making offerings in every situation. To make offerings is to practice giving, giving to others with utmost reverence. The Dharma the Buddha taught is for us to put into practice. It is not just for us to recite, to listen to or to seek. He gave us this Dharma for us to put it into practice and to give of ourselves for others in this world. We should seek the Buddha-Dharma and take it to heart; we should transform sentient beings, putting the teachings into practice. In this way, we will always be making offerings, to past Buddhas as well as future Buddhas. We should make offerings to the people right before our eyes, for they can all attain Buddhahood. In sum, when we [make offerings] everywhere, we easily reach “as numberless as dust particles.” This means to every day practice giving and be reverent. So, we must all always be mindful.

Ch10-ep1200

Posted on June 23, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 10

Episode 1200 – Past Affinities and Intrinsic Nature Always Exist

>> If we fasten a jewel to a conscious man, the man may hear [us fastening it] but not understand. If we fasten a jewel to a drunken man, he would still have difficulty making a living. Great Unhindered Buddha, dust-inked kalpas ago, promoted the Lotus teachings. These were given to the 16 princes to expound again and pass down. The Conjured City is an analogy for how past affinities have not fallen. Fastening a jewel indicates that the intrinsic nature always exists. This means that we all have great capacities, yet prefer to be people of limited wisdom.

>> Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra, if hearing one verse or phrase of it they give rise to a thought of joy, I bestow on all of them predictions of attaining Anuttara-samyak-sambodhi.

>> The Buddha told Medicine King, “After the Tathagata enters Parinirvana, if there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy, I also bestow on them predictions of Anuttara-samyak-sambodhi.”

>> After the Buddha entered Parinirvana, those who accept and uphold this wondrous sutra will be called Dharma masters. After the Buddha entered Parinirvana, there will be those who, hearing the Dharma, can instantly give rise to joy, accept, uphold and expound the teachings.

>> The Buddha told Medicine King, “After the Tathagata enters Parinirvana”: The above describes the time when the Buddha was in the world and after He entered Parinirvana.

>> If there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy: This refers to those who hear one verse or one phrase of this sutra and give rise to a thought of joy. A verse is composed of four lines. The power of one verse is as much as that of giving rise to a thought of joy.

>> I also bestow on them predictions of Anuttara-samyak-sambodhi: I also bestow on them predictions of attaining Buddhahood.

>> I will also bestow on them predictions: In the future, people will hear only few teachings. The Buddha also bestowed on them distant predictions.

>> This shows that for this sutra, whether during His manifestation or after His entering Parinirvana, once people are able to hear it, one verse will open their hearts and one phrase will illuminate their minds. If we give a jewel to a conscious man, the man may hear but not understand. Those who are unaware or have no faith are like a drunken man being given a jewel.

>> This is exactly like the 16 princes sitting in their places of practice as they expounded the Dharma again. Thus, the jewel attained today is the one the novices gave us in the past. The jewel being given today is the cause for the attainment of future disciples.

“If we fasten a jewel to a conscious man,
the man may hear [us fastening it] but not understand.
If we fasten a jewel to a drunken man,
he would still have difficulty making a living.
Great Unhindered Buddha, dust-inked kalpas ago,
promoted the Lotus teachings.
These were given to the 16 princes
to expound again and pass down.
The Conjured City is an analogy for how past affinities have not fallen.
Fastening a jewel indicates that the intrinsic nature always exists. This means that we all have great capacities,
yet prefer to be people of limited wisdom.”

This passage is to remind everyone about the Chapter on the Parable of the Conjured City, how everyone’s intrinsic nature has, since Beginningless Time, since dust-inked kalpas ago, continually and permanently existed. Our nature of True Suchness is intrinsic; it is beginningless and endless. In the Lotus Sutra, the Buddha compassionately continued to remind us that we all intrinsically have the Buddha-nature. He hopes that we all make good use of it.

“If we give a jewel to a conscious man” is like [saying] to a conscious man, “Come, I will give you a jewel. When you receive this jewel, you must earnestly seek to experience and understand it.”

We each have a jewel within us, our nature of True Suchness. But we are like this, covered by ignorance life after life. So, there is a jewel within us, but we do not know that the jewel is priceless, that it is very valuable; we only envy others for having a jewel. Actually, we have a jewel within us, but we do not know it.

This is similar to when we listen to the Dharma. We are willing to listen to the Dharma, yet we listen and do not seek to understand it. We are not willing to earnestly and mindfully seek to experience it. Why do we say that the Buddha-Dharma is inseparable from our daily living? We should ask ourselves, “In my daily living, how often in my mind does the thought, ‘This is in accord with the Dharma’ appear?” Actually, the way in which we live is inseparable from the Buddha-Dharma. It is inseparable from the Buddha-Dharma, yet when we listen to the Buddha-Dharma, we do not understand it in the context of our daily living. This is something we must mindfully reflect on. We must reflect on why, though we clearly know that the Buddha-Dharma is to be applied to and is inseparable from the human world and that all Buddhas attain Buddhahood in this world, though the Dharma is clearly in our lives, we still do not know or understand it. We listen but do not understand. Even if we are listening, [we say,]. “I know, I know, but I do not really understand.”

We all intrinsically have the nature of True Suchness, yet we do not know that this intrinsic nature of True Suchness has actually been following us life after life, without beginning or end; it never stops. However, unfortunately, in life, a single thought of ignorance stirs up afflictions, and it is due to these afflictions giving rise to our actions that we create the karmic causes and conditions. With the karmic causes and conditions, they lead us, so we do not have control. We transmigrate in the Four Forms of Birth and. Six Realms in this way; everything is beyond our control. This is what we unenlightened beings need to come to realize ourselves; we must reflect on ourselves.

We need to listen, contemplate and practice. Once we listen, we must contemplate mindfully. In our daily living, the mind is inseparable from the Dharma, and the Dharma is inseparable from the Buddha, so the Buddha-Dharma is intrinsically in our lives. If we can do this, then we have the Buddha in our minds, and there is a spiritual training ground in our actions. The training ground of the Buddha-Dharma is in our daily living. But we have not been mindful, or we listen, but do not understand.

It is as if “we fasten a jewel to a drunken man.” A drunken man is already intoxicated so when we put a jewel on him, he does not even know it. “He would still have difficulty making a living.” He has a priceless jewel and yet he continues to wander in destitution. His life truly remains one of poverty; he still has difficulty making a living.

This is about Great Unhindered Wisdom Superior Buddha. In the Parable of the Conjured City, [we learned] that Great Unhindered Buddha’s time was dust-inked kalpas before Sakyamuni Buddha’s. Sakyamuni Buddha talked about a time incalculably long ago, using dust-inked kalpas as an analogy. At the time, He “promoted the Lotus teachings.” Back then, Great Unhindered Buddha had begun to teach the Lotus Sutra. After teaching the Lotus Sutra, He entered the meditation room, and the 16 princes began to expound the Lotus Sutra again, passing down the One Vehicle Dharma, which is the Wondrous Dharma Lotus Flower Sutra.

The Wondrous Dharma Lotus Flower Sutra has been taught since dust-inked kalpas ago. It was not Sakyamuni Buddha who [first] taught the Lotus Sutra. Already, a very long time ago, the 16 princes had continuously transmitted the Dharma, passed down the teachings, so that everyone’s memories of it would be strong. That was the time told of in the Chapter on the Parable of the Conjured City. The Buddha brought up the long past by describing the time of Great Unhindered Wisdom Buddha. So, we know that already in ancient times, the Lotus Sutra was beginningless and endless, coexisting with our nature of True Suchness. It coexists with the true principle of all things in the world. This means we have been one with the universe, been present in the Lotus Period; it means our nature of True Suchness has been fully present, never damaged or lost. It is just that we do not understand.

The fastening of the jewel, the analogy of having a jewel on our persons, shows that our true nature always exists. The truth and everyone’s nature of True Suchness always exist. It is just that, despite all having great capacities and all being able to attain Buddhahood, we sentient beings are willing to let ourselves regress. We are unwilling to, after listening to the Dharma, quickly listen, contemplate and practice, to practice according to the Dharma. After listening, we must experience it and put it into action. Then we can inherit and transmit the Dharma, can go among people to teach and transform sentient beings. We are all able to do this; we all have this potential for goodness, all have this innate ability. We all have great capacities, but we are willing to just be people of limited wisdom.

Everyone just really wants to benefit themselves. They do not wish to have to face the Great Vehicle and walk the Bodhisattva-path of going among people. This is truly a pity! People fundamentally have this intrinsic nature, this innate ability, but we are unwilling to accept [the teachings]. As long as we have deep faith and understanding, there is nothing we cannot do. We should earnestly believe this; this is what the Buddha’s teachings tell us. If we could eliminate our doubts and grow very deep roots in our hearts, let those roots extend deeply downward, then we would naturally flourish upward; this is to “seek the Dharma and transform others.” On the Bodhisattva-path, we must seek the teachings, and at the same time, we must provide for others and be able to expound the teachings we understand, speak of the things we have done.

For instance, a few days ago, some of our Pure Practitioners participated in an [international Buddhist] conference. Everyone was speaking about theories, but we go by [the principle] “say what we do and do what we say.” We have practical evidence and proof of how we apply the Dharma among people. When people are suffering, we apply the Dharma to relieve sentient beings’ suffering. For those who are lost in life, we apply the Dharma to guide them to return to the Bodhisattva-path. We use the True Dharma to talk about what we have seen, what we have heard, what we have done and what we have said. They are thus backed with evidence and proof. These principles are not empty nor without substance or appearance. For that which is empty and has no substance or appearance, we can use all kinds of matters, things and people to serve as analogies for it.

So, the Buddha, in teaching the sutras, gave many analogies. He used these analogies to explain and used the law of karma to analyze things for us. This is because intangible principles require the use of tangible people, matters and things to be explained so that they are clear. This is how we can prove that the Dharma is for us to apply in this world. It helps us understand intangible principles in hope that when we go among people, we have abundant ways to transform sentient beings, “have the Dharma to transform sentient beings.” This is the principle.

For instance, in southern Taiwan there is a Mr. Wang Baoyu. He is still young. He originally was only a hotel employee, but he had a strong desire to advance, and the hotel chairman noticed the way he handled luggage in the hotel; when customers came, he helped them look after their luggage, and that was it. The chairman kept observing this young man, who was so diligent, honest, always smiling with an open heart, easy to get along with people and willing to work. So, the chairman found this talented man and kept him by his side, and he became the chairman’s executive assistant.

For a while, he was praised by everyone, but he still felt that a life of [working] in the hotel was not what he wanted ideally. He hoped to have the chance to be in contact with the general public and more people. So then, having a strong desire to advance, he took English lessons, becoming an English teacher.

Later, he felt that he could have even broader contact with people, so he left to become a radio station host. And so, he was at the radio station for nine years. This lasted until 2014. He was already a donating member at that time, but whenever someone invited him to volunteer with Tzu Chi, he always said, “OK! OK, when I find time.” So, time passed like this, until one year on Mother’s Day, in 2013. He could not go back to celebrate Mother’s Day with his mom. So, on the radio, he told his mom, “Today is Mother’s Day, but I am unable to go back and be with you. So, I will be here in this place, in the radio station, and let people [call in and] request songs to thank our mothers.” He gave a tribute to his mother in this way.

At the time, a taxi driver, who was a Tzu Chi volunteer, heard him. Listening to the broadcast on the radio station, the taxi driver heard him and began to feel that this radio host was very filial. We were about to have a Buddha Bathing Ceremony, so the driver, a Tzu Chi volunteer, called to contact him and said, “We are about to have a Buddha Bathing Ceremony. You miss your mom a lot, and Tzu Chi’s Buddha Bathing [Ceremony] is also a [Mother’s Day celebration]. [You can come] and pray for blessings for your mom. I would like to invite you to join the Buddha Bathing Ceremony.” This was how he began to participate.

When he entered the large venue of the Buddha Bathing Ceremony, he was deeply moved. Thus, he began to get involved with Tzu Chi. He began to form a resolve. In Tzu Chi, he felt he was doing good deeds among people. There were so many brothers and sisters, and what everyone did was for the world’s sake. There were many conditions, many opportunities, to come in contact with people, and he could form good affinities with others. So, he listened to the Dharma, went through introductory and then advanced volunteer training and became very diligent.

Later, he resigned from his job and wholeheartedly devoted himself to Tzu Chi. Over the course of volunteer training, six other [trainees] were his radio show listeners. Actually it should be eight, but there were six who truly became certified. This is going among people and transforming sentient beings. Now, whenever there is a big event, he is very lively and always comes forward to be the host. He truly puts his heart into it! He has always had great capacities. As long as he had the aspirations, he could go from the Small to the Great. His aspirations had always been great ones. He formed Great Vehicle aspirations; he wanted to go among people and form good affinities with others. So, he went from a Hearer to a Solitary Realizer, from the Small to the Great. He went from a bellman at a hotel, all the way to becoming an executive assistant to a chairman. Then he hoped to escape this kind of life working in the hotel and be able to freely form good affinities with more people. So, he was willing to take lessons to learn English, and he became a teacher. Later he served as a radio host.

In this way, he had many listeners. So, he began to advocate for a vegetarian diet. He had his radio show listeners all get together and started some kind of coffee meeting. In any case, this young man, who is only in his 40s, truly had a great mission in mind and made great vows, so naturally, it was not difficult for him to go among people and transform sentient beings. He said, “I just usually say what I do and do what I say. This was what Master said. Everywhere in our daily living is a spiritual training ground.” Indeed! We should take the Dharma and apply it, apply it in our living, apply it among people and use it to transform sentient beings. We have the Dharma to transform them; it is not impossible.

What sentient beings need now is for everyone to form great aspirations to bring purity to people’s hearts. It is a very pressing time now. The Buddha said that the Lotus Sutra was not taught first by Sakyamuni Buddha. It was taught dust-inked kalpas before, during. Great Unhindered Wisdom Superior Buddha’s time. All Buddhas share the same path. When a Buddha appears in the world, He must finish teaching the Lotus Sutra by the end [of His life], to let everyone know that they have a jewel on them. “When you listen to the Dharma, I let you know the jewel you were given.” We already have this jewel, but have we used it? If we do not use it, we will not understand. When we use it, this jewel can develop our wisdom-life, enrich our wisdom-life. But we have not used it, so we are like the man who laid down drunk; we are still not rich in our wisdom-life. So, we must be mindful. We all have an abundance of invaluable jewel. We must be mindful!

Come, let us look at the previous sutra passage.

“Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra, if hearing one verse or phrase of it they give rise to a thought of joy, I bestow on all of them predictions of attaining Anuttara-samyak-sambodhi.”

These were 80,000 great beings. “Medicine King! Do you see them? Do you understand? Although the 80,000 great beings do not frequently listen to the sutras, if they are able to listen, to hear in the presence of a Buddha a verse of Wondrous Dharma Lotus Flower Sutra,” with a verse being four lines, “or one phrase and from one phrase they have even one thought of joy arising in their minds, as they have this kind of affinities, as they have planted these affinities, I bestow predictions on them all.” This is a seed that has entered their minds. So, this is the Buddha’s compassion.

The following sutra passage says,

“The Buddha told Medicine King, ‘After the Tathagata enters Parinirvana, if there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy, I also bestow on them predictions of Anuttara-samyak-sambodhi.'”The Buddha told Medicine King, “After the Tathagata enters Parinirvana, if there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy, I also bestow on them predictions of Anuttara-samyak-sambodhi.”

He called again, “Medicine King! During my time, if they hear one phrase or one verse and give rise to a thought of joy, I bestow predictions on them. If after I enter Parinirvana, someone hears the Wondrous Lotus Sutra, even one phrase or one verse, and gives rise to a thought of joy, I likewise bestow predictions on them.” This is the Buddha [talking]. He is everlasting, neither arising nor ceasing, and His great enlightenment is always in the world. After the Buddha had entered Parinirvana, as in our time now, though His physical body entered Parinirvana, His great enlightenment and. His Dharmakaya are ever-abiding. We should now take the Buddha’s teachings and apply them [in our lives]. Whether it is one phrase or one verse, if we take joy in it and take it to heart, we can likewise receive the Buddha’s blessings. This represents the Three Treasures of our nature. “The mind, the Buddha and sentient beings are no different [in their nature].” Everyone intrinsically has an enlightened nature. [We must] accept the Dharma [and realize] the Buddha within us. This is what we must mindfully seek to experience.

So, “After the Buddha enters Parinirvana, those who accept and uphold this wondrous Dharma will be called Dharma masters.”

After the Buddha entered Parinirvana, those who accept and uphold this wondrous sutra will be called Dharma masters. After the Buddha entered Parinirvana, there will be those who, hearing the Dharma, can instantly give rise to joy, accept, uphold and expound the teachings.

The Buddha began to bestow predictions for the future. Regarding the future, the time after the Buddha entered Parinirvana, as Sakyamuni Buddha said, “After I enter Parinirvana, if someone is willing to accept and uphold the Wondrous Dharma Lotus Flower Sutra, they will be called a Dharma master, because they will, according to the Dharma, accept, uphold and expound it.” When one listens to the Dharma, takes it to heart, puts it into action, and expounds and transmits it, one is called a Dharma master. This means, after the Buddha enters Parinirvana, if someone, after hearing the Dharma, becomes joyful and is willing to accept and uphold this Dharma, the Wondrous Dharma Lotus Flower Sutra, then this person will take the Dharma and the precepts as his teacher. When one takes the Dharma as one’s teacher, one becomes a teacher for others, a teacher of those who practice the Dharma.

This is how we should transmit the Dharma. The Buddha bestowed predictions on us in this way, for a time in His future, which is our time now. If we can take the Dharma to heart, if we can learn extensively the Dharma and its essence, the Dharma’s essence can be applied to our daily living. We can apply it among the many sentient beings who are ignorant and afflicted to help them return to this path, to guide them in [their life’s] direction. In this way, we are also those who rely on, expound and transmit the Dharma. The Buddha bestowed predictions on us in this way, for our time now, after He entered Parinirvana. So, in the Chapter on Dharma Masters, this is the key point. He hoped that everyone values the Lotus Sutra. The Lotus Sutra is the path to Buddhahood. The Lotus Sutra is to help us understand that everyone can attain Buddhahood. It is a path that requires us to put the teachings into practice. It is a path we are able to walk.

So, “The Buddha told Medicine King, ‘After the Tathagata enters Parinirvana….'” This refers to the period after. Sakyamuni Buddha enters Parinirvana.

The Buddha told Medicine King, “After the Tathagata enters Parinirvana”: The above describes the time when the Buddha was in the world and after He entered Parinirvana.

This expresses how, during the Buddha’s time, He had already taught the Lotus Sutra. In the seven to eight years of [teaching] it, He was getting near the time when He was to enter Parinirvana, so He constantly intensified His tone. He kept on hoping that everyone would value the Lotus Sutra, value listening, contemplating and practicing. Everyone needs to put it into action on the Bodhisattva-path. So, from the time the Buddha was alive, until after He entered Parinirvana, He constantly hoped to quickly help everyone know the importance of this sutra, the key point of transmitting it in the world; He felt most urgent about this, because the Lotus Sutra [contains] the Buddha’s original intent. This Lotus Sutra [contains His intent], from when He attained Buddhahood until. He freely expressed it in the end. So, He repeatedly reminded us, hoping everyone would truly put it into action.

Thus, [it says,] “If there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy….” They were like this. When they listened to this sutra, to one verse or phrase, they would have a thought of joy; they would give rise to a thought of joy.

If there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy: This refers to those who hear one verse or one phrase of this sutra and give rise to a thought of joy. A verse is composed of four lines. The power of one verse is as much as that of giving rise to a thought of joy.

A verse is composed of four lines. We often pay respect and prostrate to the sutra. The verses we make prostrations to are four lines each. These are things we understand very well. Each verse contains a wondrously profound teachings, so we should be mindful. A verse composed of four lines has a complete teaching in it. If we can remember this verse in our hearts, in our daily living, with one phrase every day, or a verse every day, we can experience [the truth] in our lives. Among the Dharma and all true principles of the universe, we should be able to know everything. We should be able to comprehend how the Buddha put His heartfelt effort into this.

After the prose passages follow the verses that repeat [the teachings]. These help us remember. The same Dharma must be repeated like this, so that we are very familiar with it, so we can take the Dharma to heart and imprint it in our minds. Everything we do and everything we say, all of our actions, are all inseparable from the Dharma in our lives. This is the Buddha’s compassion and the Buddha’s teachings for us. Look at how long the Lotus Sutra is. The Buddha, with His compassion, worried that we would become indolent. He worried that with such a long sutra, we would not have the heart to recite and read it all the way through and understand it all, that we might not have the patience. So, the Buddha quickly told us, “You just need to listen right away. With even one phrase or one verse of four lines, what you hear can arouse your interest, and from what you hear you can realize and understand.” We can comprehend in our daily living that actually our lives are the Dharma in this four-line verse. He hoped everyone, with regard to this Dharma, would plant these seeds in the fields of our minds. As long as we plant the seeds, we will have the causes and conditions to encounter the Buddha-Dharma again.

This is like what we just said about the young Mr. Wang. He was already a Tzu Chi member and people had invited him [before]. When he became a Tzu Chi member, he already planted the seeds in his mind. So, he listened to the Dharma and knew “Doing good and being filial cannot wait.” He had to go among people and form good affinities. He knew all of this. But, once the causes and conditions matured, during Mother’s Day, as he was hosting the radio show, he asked people for songs thanking their moms. His missed his mom on Mother’s Day. These are causes and conditions! Our Tzu Chi volunteer just so happened to hear it. This Tzu Chi volunteer, a taxi driver, was himself undergoing dialysis. Afterwards, after they met, Mr. Wang was moved by [the taxi driver]. Mr. Wang felt that though the [taxi driver] was not healthy, the man wanted to be self-reliant, so the man drove a taxi and kept on sharing my teachings with his passengers. He was thus able to guide Mr. Wang to join Tzu Chi. Mr. Wang was moved by this man. This is what we call causes and conditions.

Each phrase, each verse are all seeds; they are all causes and conditions. So, “The power of one phrase and one verse is as much as that of giving rise to a thought of joy.” This is how it is; even with one phrase or one verse, when they hear it, they are happy. Whether we speak one phrase or one verse to others does not matter; once others hear it, they are happy; they take joy in it. This is also spreading seeds. Being a farmer of the minds of ordinary people is very good too. [We can] sow the seed of a single thought in people’s minds.

“I also bestow on them predictions of. Anuttara-samyak-sambodhi.”

I also bestow on them predictions of. Anuttara-samyak-sambodhi: I also bestow on them predictions of attaining Buddhahood.

As long as everyone can, in a single thought, accept this Dharma, even a short phrase, one verse or one phrase, this can awaken the joy people have toward the Dharma. For these kinds of people, the Buddha began to bestow upon them predictions for the future, which means that all of them could be called Dharma masters. So now, when we see a monastic, we will call him a Dharma master. Has he spread the seeds of the Dharma in sentient beings’ minds? People who renounce the lay life are referred to as Blessed-field Monastics. I hope we cultivate our own fields of blessings and eliminate our afflictions and ignorance. The Buddha said that those who eliminate afflictions and help sentient beings spread the seeds and plant a blessing are called Blessed-field monastics. Blessed-field Monastics must have the Dharma to share with people who give [them alms]. Thus, they cultivate in each other’s minds, the minds of sentient beings. Everyone should be a farmer of sentient beings’ minds, cultivating purity to people’s minds. The Buddha taught us in this way, hoping we all would take the Dharma to heart.

So, the Buddha said, “I also bestow on them predictions.” He also bestowed predictions, bestowed predictions for the future. Although they had not heard much of the Dharma, the Buddha bestowed distant predictions, predictions for a long time into the future.

I will also bestow on them predictions: In the future, people will hear only few teachings. The Buddha also bestowed on them distant predictions.

It is like those 2000 disciples. It could be that these 2000 disciples had not yet formed Great Vehicle aspirations, but the Buddha also bestowed predictions on them. At the start of the Chapter on Dharma Masters, He asked Medicine King Bodhisattva if he had seen the 80,000 great beings. “Have you seen the 80,000 great beings?” Where are these 80,000 great beings? [They were] the eight classes of Dharma-protectors and those in the world who sought to be Hearers and Pratyekabuddhas and those who sought the path to Buddhahood. For those who have the aspirations, the Buddha bestowed predictions on them all. Of course, for future sentient beings who would likewise accept this Dharma, the Buddha also bestowed distant predictions; He bestowed predictions for far in the future. Now, we can uphold the Lotus Sutra, which means we likewise can become Dharma masters. We can be teachers who uphold, expound and transmit the Dharma.

So, “This shows that for this sutra, whether during His manifestation or after His entering Parinirvana….”

This shows that for this sutra, whether during His manifestation or after His entering Parinirvana, once people are able to hear it, one verse will open their hearts and one phrase will illuminate their minds. If we give a jewel to a conscious man, the man may hear but not understand. Those who are unaware or have no faith are like a drunken man being given a jewel.

Whether in the present or the future, although the Buddha’s time has passed, this sutra will always be in the world, always helping people become Bodhisattvas. So, whether before, during His manifestation or after His entering Parinirvana, this sutra is always everlasting. “One verse will open their hearts.” One phrase can make people happy; one verse can let people rejoice and change their perspectives on life. We often hear about people turning their lives around, changing their perspectives and changing from the past confusion of their lives to being well-grounded now. There are many such stories! This is how “One verse will open their hearts.” As long as we listen and, after listening, implement it in our lives, we can use all kinds of analogies to share this with everyone.

So, “[with] one phrase,” our minds open up entirely. The meanings are so great; [Our minds] are like the sky, completely illuminated and bright.

Just now, everyone was diligently practicing in the morning recitation. When I came out, the sky was dark, but after I finish later, look to the front and you can see the sky is already bright. This means time had passed. Actually, when we listen and take the Dharma to heart, it is like the sky becoming illuminated; our minds become radiant. “If we give a jewel to a conscious man,” it is like saying to a clear-minded man, “Come, I will give you a jewel. Once you receive this jewel, you must earnestly comprehend and understand it.”

“The man may hear but not understand. Those who are unaware or have no faith are like a drunken man being given a jewel.” If we only listen to the Dharma and are unwilling to understand it, to believe in it, then we are like the drunken man. A jewel was put in his [clothes], but he did not know about it and remained very poor, wandering in the streets like that.

So, it is like 16 princes’ era, when they sat at the place of practice, repeating the Lotus Sutra.

This is exactly like the 16 princes sitting in their places of practice as they expounded the Dharma again. Thus, the jewel attained today is the one the novices gave us in the past. The jewel being given today is the cause for the attainment of future disciples.

So, we must know that beginningless kalpas ago, during the 16 princes’ time, we already listened to this sutra at the Buddha’s feet, but we did not apply it. Furthermore, we accumulated ignorance over lifetimes. Therefore, now, “We obtain the jewel today.” The causes and conditions have now matured in this life, and we listen to the sutra again. This is “the [jewel] the novices gave us in the past.” During the 16 princes’ time, we were in the same period as they were. We listened to the sutra the 16 princes taught, and they had already given us a jewel before. So, “The jewel being given today is the cause for the attainment of future disciples.” What we hear today will continue on in the future.

Dear Bodhisattvas, as Buddhist practitioners, we must be like this. We must understand that we have this jewel on us. From before Beginningless Time, we have already had it. This is just like now; when we listen to the Dharma every day, are we applying it in our daily living? If we are using it, if we make use of the jewel in our daily living, we should be able to spread seeds of goodness and thus continue on into the future. This is so as long as we are always mindful!

Ch10-ep1199

Posted on June 23, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 10

Episode 1199 – The Smallest Seed Leads to Buddhahood

>> Those taking joy in others’ merits will thus attain the fruit of Buddhahood. This is even more so for those who are replete in the teachings, who completely accept and uphold them and make offerings of the Threefold Karma. Those hearing the Dharma with little understanding will still receive predictions, which is to say nothing of those who safeguard the Dharma-treasury for dust-inked kalpas.

>> …of countless heavenly beings, dragon kings, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings as well as bhiksus, bhiksunis, upasakas, upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, those seeking the path to Buddhahood, these and other kinds of beings.

>> Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra, if hearing one verse or phrase of it they give rise to a thought of joy, I bestow on all of them predictions of attaining Anuttara-samyak-sambodhi.

>> Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra: 80,000 great noble beings were all present before the Buddha and able to listen to the wondrous Dharma. Upon all those present before the Buddha: This explains that they all encountered the Buddha teaching the Dharma at the same time.

>> If hearing one verse or phrase of it they give rise to a thought of joy: Refers to those who hear even one verse or phrase, who, upon hearing the sutra, give rise to joy in their hearts. This means that those who heard this sutra, even one verse or one phrase, would ultimately attain Buddhahood.

>> If people with scattered minds enter the stupas or temples, once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.

>> This even includes children at play who use grass, a tree branch, reeds or their fingernails to draw an image of the Buddha.

>> People like this will gradually accumulate merits and virtues and are replete with a heart of great compassion. They will already be on the path to Buddhahood.

>> This is to say nothing of those who encounter the Buddha now and faithfully accept this sutra, who cannot but give rise to faith and understanding. They put their understanding into practice and, through actions, fully realize the fruits. This sutra specifically reveals all kinds of the Tathagata’s teachings. Be they of the Small Vehicle or Great Dharma, they are all the Great Vehicle. This means they are all for the purpose of helping sentient beings gradually attain Buddhahood.

>> Taking joy in others’ merits: They experience joy at hearing the Dharma and rejoice along with others. This means they rejoice along with others but do not have the deep faith to accept and practice the teachings.

>> Those who take joy in others’ merits or even once thought to follow them will also receive the predictions of attaining Buddhahood in the future. Because their minds take joy in others, they do not reject others. With joy, they will be able to have faith. Faith is the source of the Way, mother of merits. This thought of faith and joy is the vajra for accepting and understanding the wondrous Dharma.>> I bestow on them all predictions that” “they will attain Anuttara-samyak-sambodhi”: The Buddha predicted that these people and so on would all attain enlightenment. The Buddha predicted that those people would all attain enlightenment. So, the Buddha gave predictions for those 2000. Regardless of whether their capabilities were deep or shallow, He still bestowed predictions upon them.

>> [The Buddha] established the Three Vehicles according to capabilities. They are each different but eventually return to one sutra, integrating the Buddha’s wondrous skillful teachings. From this, we know there is no Dharma that is taught for the Two Vehicle practitioners. Thus, for those in the presence of the Buddha who hear the Wondrous Lotus Sutra, the Buddha bestowed predictions upon them.

“Those taking joy in others’ merits will thus attain the fruit of Buddhahood.
This is even more so for those who are replete in the teachings,
who completely accept and uphold them
and make offerings of the Threefold Karma. Those hearing the Dharma with little understanding will still receive predictions,
which is to say nothing of those who safeguard the Dharma-treasury for dust-inked kalpas.”

Let us mindfully understand this! “Those taking joy in others’ merits will thus attain the fruit of Buddhahood. This is even more so for those who are replete [in the teachings].” This means that merit exists in taking joy in the merits of others. In the Chapter on 500 Disciples Receiving Predictions and the Chapter on Those at and beyond Learning, there were those who, due to their causes and conditions, found themselves there at that Dharma-assembly listening to the Buddha-Dharma, who listened to the Buddha there as He bestowed predictions upon His great disciples. They rejoiced and gave rise to thoughts of joy. They were able to receive predictions of Buddhahood. How much truer it is for those who are truly mindful, form great aspirations and make great vows and practice according to the teachings by going among the people. Whether they transformed sentient beings, used their wisdom, spiritual power and their virtue, they devoted their entire lives and dedicated themselves to the Buddha’s Sangha.

It took great causes, great conditions and great retribution to be there assisting the Buddha in His Dharma-assembly. The Buddha bestowed predictions upon each of them one by one. Even those who took joy in other’s merits and formed aspirations received predictions from the Buddha. “Those who took joy in others’ merits will thus attain the fruit of Buddhahood.” Just like that, for those who formed the aspiration to seek [the Dharma], the Buddha bestowed predictions upon them, telling them for how much longer in the future they must practice like this, making offerings to very many Buddhas, and they would all attain Buddhahood in the future. This is not to mention if we form great aspirations and make great vows? We have been mindful. In the past, we dedicated all our lives to accepting and upholding the Dharma and mindfully made offerings of our Threefold Karma of body, speech and mind. We accepted the Buddha’s teachings and put them into practice among the people. Of course, this way we too will receive the Buddha’s predictions.

This all helps us understand the merit from “faithfully accepting and practicing.” Even if we are only taking joy in others’ merits, when we take the Dharma to heart, we must be mindful and exercise a heart of joy and faith. Truly, even just a few words, or even a single phrase or verse, if we can absorb it, we can apply it. If it benefits others, we can go give of ourselves. This also brings merit. Having had the chance to listen, even a few words will be enough for us to accept and uphold through our entire lives.

This is like when I took refuge under my Master, Master [Yin Shun]; the teaching he gave me was short. It was only six words, [“For Buddha’s teachings,”] [“for sentient beings”]. Yet, I have devoted my entire life to it! Although I did not have much understanding, I was nevertheless determined to just do it. For the past 50 years, it has been the same for me every day; this is what I have been doing. I will do this not only in this lifetime, but in every lifetime to come. I will do this wherever I may be in the future. Though they are only six words, I dedicate my entire life to serving others, always willingly and joyfully. Since I do it willingly and joyfully, whatever the future may bring, wherever I may go in every lifetime to come, I will still do the same. I feel that I have not yet finished, that I must continue in whatever realm I may be in.

One time 20 or 30 years ago, there was a group of newly-inspired. Tzu Chi commissioners in Taipei. I was in Taipei. This group was very happy, and everyone gathered around me. There were three sisters, called “Eldest, Second Eldest and Third Eldest.” Although not sisters by blood, they were sworn sisters and were united by the same mission and path. From the beginning, they went around to different spiritual centers [together]. Wherever there was a Dharma-assembly, they would go and support that spiritual centers.

Later, through Jing Ming’s guidance, they all came into Tzu Chi. Whenever I was in Taipei, these three sisters would almost always be there by my side. They were very devoted to Tzu Chi, and they also brought in many members. They loved listening to the Buddha-Dharma, and they loved asking questions as well. One day, Second Eldest said to me, “Master, your formed such great aspirations to build the hospital. We are very grateful and joyful, for it allows us to form good affinities with others. Whether someone donates a single brick or bag of cement, when we think that these can build a hospital and save people, we rejoice! Master, your merits are boundless! But, Master, what about the future? In your next lifetime, where will you go?”

I looked at them and said, “Wherever I go next life, will you follow me?” One exclaimed, “Yes! Master, you have to let me follow you closely!” I sighed, then I asked them, “And should I choose to go to hell next lifetime?” At this, they were taken aback momentarily. They just kept looking at me. “You don’t dare to follow me, right?” After thinking for a moment, Eldest said, “I will go, Master!” Patting Second Eldest, she told her, “Silly child! If Master should go to hell, she is going there to transform people! Earth Treasury Bodhisattva [vowed], ‘Until hell is empty, ‘I will not attain Buddhahood.’ If Master goes to help transform others there, then how could we not follow her?” Third Eldest then said, “That’s right, we don’t need to be afraid. We just need to follow Master closely!”

When I think of this, I realize that taking joy in others’ merits also brings merits. Whatever the future may bring and whether it brings merit, we do not need to think that much about it. We just do it. We choose what is right, and then we just do it. We should listen to the Dharma, but what is the Dharma? Whatever my Master wanted me to do, I just did it. It was just six words, just two phrases. Was this actually the Dharma? I just did it. If I say I will go to hell, is this actually the Dharma? I told them [about going to hell], and they took joy in it. Everyone listened, and they were all very joyful. Everyone said, “That’s right! It was exhausting for Earth Treasury Bodhisattva to transform sentient beings in hell. Didn’t Master just mention this a few days ago? We must stand before the gates of hell. As humans, we should form more aspirations to help everyone to do more good deeds, so they naturally will not end up in hell. Just a few days ago when. Master was teaching the Medicine Buddha Sutra, wasn’t this what she was saying?” They thought about it again and said, “That’s right! We should do good deeds every day! We should just do it!”

So, taking joy in others’ merits also brings merits. The merit of taking joy in others’ merits is just as great of a merit. Why is it just as great? Because we can call many together to all form aspirations at the same time. Through the strength of numbers, we can naturally bring purity to the world. Many are needed at the same time if we are to bring purity to the world. It is possible to take joy in good, but it is also possible to take joy in evil. So, in rejoicing with others, we must be mindful in understanding just exactly what we are “taking joy” in.

In the past, when the Buddha was in the world, there lived a great elder in the city of Rajagrha. He was very wealthy and had a son about to marry. When his son was getting married, many relatives and friends came to wish them well. The wedding was very lavish and lively. After seven days, the newlyweds thought, “Why not go out for a stroll?” There was a beautiful back garden, so they said, “Come, let’s go for a stroll in the back garden!” And with that the young man invited his beautiful wife, and with hands held, they went to the back garden. Being very much in love, they enjoyed the spring day there. Spring had just begun, and though the trees were just starting to bud, some flowers were already blooming lushly.

Some were just then blooming, while others were already in full bloom. The young wife spotted a cluster of flowers, just then in full bloom. She became excited, and turning to her husband, she said, “Look at those flowers in full bloom! They are all so beautiful! Every branch is so lush!” The young wife became overjoyed. The husband looked at where she was pointing, and she said, “Look how pretty those flowers are!” The young man wanted to make his wife even happier, so he climbed up the tree to reach out and break off the branch with the flowers. As he tried to break the branch, he took another step. The branch he stood on was not thick enough, so it could not support him. The branch [he stepped on] broke; both he and the branch fell to the ground, and he died there on the spot.

This was a bolt from the blue for that family. How sad it was! They had only the one son, and his wedding had just taken place seven days earlier! How could such a thing happen? When word got out, all of those relatives who had come to celebrate seven days before, who came from afar for just a few days before returning, had only just returned home. And now they received this news, so friends and relatives from near and far again had to come back to this family. The wedding lanterns were still hanging in the family’s home. The servants had begun to take them down and began changing the wedding decorations into funeral decorations. Mournful weeping was nevertheless heard within, for family and friends kept arriving in groups.

During this time, everyone in the city talked about this every day, but several days later, it was time for the funeral. At this time, the Buddha just happened to be entering the city. He heard people discussing how that family was shrouded in a mist of sorrow and was suffering unbearably. As the Buddha walked around, He heard the story. During this time, someone brought news of the Buddha’s arrival to the family. One of the family’s relatives said to the elder, “Perhaps we can invite the Buddha to come here to speak to us. Why did such a thing happen to us? Why should such a thing happen to us? Shall I invite the Buddha to see if perhaps. He can explain this to us?” So, he quickly went into the city to invite the Buddha and His disciples to their home.

The Buddha’s magnificence and the demeanor of the disciples was such that when they entered the family’s home, the sorrowful atmosphere there totally lifted, like black clouds completely dispersing. Their melancholy lifted, their minds had calmed down and the sound of wailing was no longer heard. Being able to admire the Buddha’s dignified appearance, everyone was [filled with] Dharma-joy. Merely laying eyes upon the Buddha caused joy to arise in their hearts. The elder prostrated himself before the Buddha, all the family and relatives did the same, and the elder said to the Buddha, “Venerable Buddha! I had only the one son, and we had just celebrated his wedding when such a thing happened to him. What could possibly be the causes and conditions for such a thing to happen to us?”

The Buddha said, “Life has always been impermanent. Those flowers are blooming so lushly on that tree. In this season, those flowers are blooming lushly; but after the bloom, after the season has passed, what happens to the tree then?” Someone answered, “After the flowers bloom, some flowers bear fruit while other flowers just fall to the ground.” The Buddha replied, “Yes, some flowers just fall to the ground, while other flowers bear fruit. And what happens when the fruit ripens? If the fruit is not picked, what happens to it when it ripens?” Again, everyone answered, “If the fruit ripens without being picked, then it too will fall to the ground.” The Buddha told them, “Yes! Our lives as humans are just the same. When causes and conditions mature, we come to the world. When causes and conditions are exhausted, they follow the law of nature; when affinities have ended we then leave.”

But then another exclaimed, “Venerable Buddha! He was so very young! Why did something like this happen to someone so young?” The Buddha told them, “The present fruit is the result of a past cause.” Everyone drew nearer to hear what this past cause might have been. He said, “In the past there was a youth, a teenager; he was very young. He was fond of archery and liked shooting down birds. That was his life; he liked to hunt and shoot down birds. One day, he went out to play with three friends and brought his bow and his arrows with him. The youth who brought his bow and arrows then saw some birds in a tree, and said to his three friends, ‘Watch! I can shoot accurately Do you believe me?’ The three replied, ‘We believe you can shoot accurately!'”

But the one who wanted to shoot told them, “Look at those birds. Point to a bird for me. No matter which branch this bird is on, I will shoot him and bring him down.” One of them then pointed, “That bird, the one in that tree, sitting on the tip of the branch. Would you be able to hit him? Why wouldn’t I?” So, raising his bow and arrow, and taking his stance, he shot that arrow and the bird fell to the ground. The three clapped excitedly, praising him, saying, “You are amazing!”

The Buddha told the story up to here and said, “Did you know? The one who always carried the bow and arrow with him everywhere, the one who liked to hunt was your son. The two broken-hearted parents, the two of you, were the ones who were taking joy.”

So, when we speak of “taking joy,” it does not mean we simply take joy in whatever we may see others doing. In our society today, when it comes to mistakes, or things we do not understand, if we take joy in these, we can also create great karma. People today need to be even more mindful. Nevertheless, taking joy in others’ good deeds creates boundless merit! Look at the internet today. There are so many things on it that are untrue, yet people nevertheless support these falsehoods. “When one speaks a lie, thousands propagate it as the truth.” This too creates karma. Look at how calamities are created and how people became refugees. This is something we can all understand well.

In terms of the Buddha-Dharma we teach now, since over 2000 years ago the Buddha, wanted us to take joy in it, to rejoice in goodness when we see it and continually pass it on like this. [This is like] the three sisters who said, “Master, we are so grateful! Because you are building the hospital, for every single bag of cement or brick, we can put our hearts into getting to know so many other people, into guiding and transforming so many others.” This is taking joy in others’ merit. Even if it was a single brick or bag of cement, they could take joy in others’ merit, for it resulted in many people being saved. Moreover, those taking joy in the merits of others were all Tzu Chi commissioners. Who knows how many good affinities they have formed by going among people? Although time has passed and they too have gotten older in accordance with the laws of nature, even in this lifetime, they have already planted so many good causes. They paved a smooth Bodhi-path inch by inch with love.

There are many who say, “So-and-so brought me [into Tzu Chi]. Although he is no longer with us, we still miss him very much!” Those whom we miss may even now be among our many little Bodhisattvas. That might be the case. For dust-inked kalpas, they have been replete in the teachings, completely accepting and upholding them, making offerings of their Threefold Karma. This was how they listened to the Dharma. After hearing it, they put it into practice. After practicing it, they passed it down. We are quite certain that people like this right now are among our little Bodhisattvas. [There are also others] of “little understanding,” [who say] “I have heard it. OK! Out of joy I will donate.” Taking joy like this enables us to attain merit ourselves, as donation become drops in a vast ocean [of merits].

People will say, “I too donated money to help build this hospital! When so-and-so approached me for money, I never dreamed that one day my own life would be saved by this hospital!” It is true! This is the cycle of love, the cycle of goodness. It is like those 2000 who listened to the sutra; the Buddha bestowed predictions on them too. Some time in the very distant future, they too will attain Buddhahood, will all simultaneously attain Buddhahood and go and transform sentient beings. There were also many with deep affinities who have protected and upheld the Dharma-treasury for dust-inked kalpas. The Buddha specifically named them to bestow predictions on them and described their causes and conditions. Indeed! Some had deep affinities, while others had shallow ones, but all had begun by taking joy in the merit of others. Some had very mindfully gone and served others.

So, we must put effort into doing good deeds. It is not enough with a person’s two hands; thousands of hands are needed if we are going to change the world. This is why we often recite the name of Guanyin Bodhisattva; she has 1000 hands and 1000 eyes. The Sutra of Infinite Meanings [says], “One gives rise to infinity; infinity arises from one.” When everyone shares the joy, when everyone shares about the good deeds, then our society will be harmonious, and there will be many good deeds done!

Let us look at the previous sutra passage,

“…of countless heavenly beings, dragon kings, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings as well as bhiksus, bhiksunis, upasakas, upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, those seeking the path to Buddhahood, these and other kinds of beings.”

The World-Honored One asked Medicine King Bodhisattva, “Do you see that? There are 80,000 great beings.” These 80,000 great beings included the eight classes of Dharma-protectors and included humans. [Monastic] practitioners, [such as] bhiksus and bhiksunis, and lay practitioners, [such as] upasakas and upasikas, as well as Small Vehicle practitioners, Middle Vehicle practitioners and also those who sought the Great Vehicle Dharma are all included there. These were the ones who took joy in others’ merits. The eight classes of Dharma-protectors and humans are of a total of 80,000. The Buddha is asking Medicine King Bodhisattva, “Do you see them?”

Next it goes on to say,

Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra, if hearing one verse or phrase of it they give rise to a thought of joy, I bestow on all of them predictions of attaining Anuttara-samyak-sambodhi.

In other words, He referred to all 80,000 great beings there as “Bodhisattvas.” Those 80,000 sentient beings were “present before the Buddha.” All 80,000 were there before the Buddha, listening to the Wondrous Lotus Sutra. There were even associators who happened to be there listening. The eight classes of Dharma-protectors were all there listening, and there were also humans listening too. All the 80,000 great beings were there listening to the Dharma like this.

Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra: 80,000 great noble beings were all present before the Buddha and able to listen to the wondrous Dharma. Upon all those present before the Buddha: This explains that they all encountered the Buddha teaching the Dharma at the same time.

So, it says “at the same time.” All were there at the same time. Even if it was just for a short while, they were all born during the Buddha’s lifetime. Sakyamuni Buddha attained Buddhahood. At that time, besides humans, there were the eight classes of Dharma-protectors present at that same time. When the Buddha taught the Lotus Sutra, if they were able to stop for a while to listen to even “one verse or phrase of it they give rise to a thought of joy.” Upon hearing it, joy arose inside of them.

If hearing one verse or phrase of it they give rise to a thought of joy: Refers to those who hear even one verse or phrase, who, upon hearing the sutra, give rise to joy in their hearts. This means that those who heard this sutra, even one verse or one phrase, would ultimately attain Buddhahood.

This is saying joy arose in them just by hearing the Dharma. When they heard this sutra, even a single phrase or verse from it, would give rise to joy. Any sentient being like this, after listening to this sutra, “hearing one verse or phrase of it,” would ultimately be able to attain Buddhahood. If you listen to even a single verse or phrase of this sutra and take it to heart, it will become causes and conditions, it will become a seed. Even if you hear just a phrase once, a seed will have already entered your mind.

In the Lotus Sutra’s Chapter on Skillful Means, there is a sutra passage that says,

“If people with scattered minds enter the stupas or temples, Once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.”

Does everyone still remember this passage from reciting the Lotus Sutra?

Then it says, “This even includes children at play who use grass, a tree branch, reeds or their fingernails to draw an image of the Buddha.”

This even includes children at play who use grass, a tree branch, reeds or their fingernails to draw an image of the Buddha.
“Use grass, a tree branch, reeds” means using grass as a pen. “Or their fingernails” means one may even use the hands and nails to make a drawing, “to draw an image of the Buddha.” Even if a child, while playing, using a piece of grass, a tree branch, or a reed, like a stalk of grass, draws an image of the Buddha at will, “People like this will gradually accumulate merits.” Sine he is drawing an image of the Buddha, it means that the Buddha is in his heart. No matter how or what the conditions he is in is like, he just needs to have an image of the Buddha in his mind. “People like this will gradually accumulate merits and virtues.”

People like this will gradually accumulate merits and virtues and are replete with a heart of great compassion. They will already be on the path to Buddhahood.

When you draw an image of the Buddha, if you draw it joyfully, if the image is magnificent, then that image of the Buddha will gradually enter your mind, so that you become “replete with a heart of great compassion.” By taking that image to heart, our minds will naturally take the Buddha-mind as our own, and gradually we become replete with great compassion. We “will already be on the path to Buddhahood.” Most importantly, it is to have such a beginning, for the compassion then gradually accumulates. Even for a child at play, he may think, “I want to draw the Buddha.” Having drawn the Buddha, he then pays respect to the Buddha. This comes from already having good thoughts in his mind.

As he continues drawing magnificent images of the Buddha, it leaves an impression upon his mind. Naturally, in his own mind, he begins cultivating great compassion, wishing he could save sentient beings. Great compassion, “unconditional loving-kindness, universal compassion,” gradually accumulate in his mind. By putting this [compassion] into action, he is then able to save others. This way, he is walking the Bodhisattva-path, gradually on the path Buddhahood. This is a passage in the Chapter on Skillful Means.

So, “Hearing one verse or one phrase of it,” by hearing even a single verse or phrase and keeping it in mind, it is called a seed. When a child draws an image of the Buddha, it does not matter if he uses a stalk of grass, his fingernail or his hand to draw. When someone draws an image of the Buddha, or hears even a single verse, the seeds of drawing near the Buddha and seeds of the Dharma have been taken to heart.

So, “This is to say nothing of those who encounter the Buddha now and faithfully accept this sutra.”

This is to say nothing of those who encounter the Buddha now and faithfully accept this sutra, who cannot but give rise to faith and understanding. They put their understanding into practice and, through actions, fully realize the fruits. This sutra specifically reveals all kinds of the Tathagata’s teachings. Be they of the Small Vehicle or Great Dharma, they are all the Great Vehicle. This means they are all for the purpose of helping sentient beings gradually attain Buddhahood.

“Now” refers to the time of the Buddha, when there were 80,000 great noble beings, when the Buddha turned to Medicine King and said, “These 80,000 are all Bodhisattvas. Even if they only hear a single phrase or verse, they too will one day attain Buddhahood,” So, “they cannot but give rise to faith and understanding.” We must have faith. The Buddha spoke to Medicine King Bodhisattva about “faith.” When we listen to the Dharma, we must take it to heart and have faith; we must believe. Because if we believe, we will be able to understand. If we do not believe, then we will never understand. You have to believe, for only when you believe can you then realize, can you then understand. “Through actions, [they] fully realize the fruits.” Without faith and understanding, how can you practice it? If you do not practice it, how will you ever be able to realize the fruit? So, with faith, if we can have deep faith in a single phrase, we can naturally come to realize, come to comprehend the great path and naturally form supreme aspirations. This is how it has always been.

So, “This sutra specifically reveals all kinds of the Tathagata’s teachings. Be they of the Small Vehicle or Great Dharma, they are all the Great Vehicle.” All [teachings] come together as the Great Vehicle Dharma. In the Lotus Sutra, the Buddha returned the Three to the One. The Small Vehicle and Middle Vehicle had by then already been returned to the One. The Great and Small Vehicles had already been brought together. The Buddha-Dharma is universal. The few verses and phrases from the Small Vehicle are all part of the treasury of the Buddha-Dharma. He started with the Four Noble Truths and the Twelve Links of Cyclic Existence, which contain profound and mysterious Dharma. When we put effort into believing, understanding, cultivating and putting it into practice, we are always actualize the Six Paramitas in all of our actions. So, they are all the Great Vehicle, [meaning that they are] “all for the purpose of helping sentient beings.” According to their capabilities, it helps them gradually engage in spiritual practice, gradually accept the Dharma, practice it and attain Buddhahood. This is the function of the Lotus Sutra.

Taking joy in others’ merits means they experience joy upon hearing the Dharma and “rejoice along with others.”

Taking joy in others’ merits: They experience joy at hearing the Dharma and rejoice along with others. This means they rejoice along with others but do not have the deep faith to accept and practice the teachings.

When they first hear of how everyone is listening to the Dharma, how everyone is listening so intently, they also listen to it. Even by just listening once, hearing only one phrase, or hearing only one verse, a seed has been planted inside them.

“Seeing everyone so joyful in such a magnificent Dharma-assembly and listening to the Dharma, it makes joy arise in me too!” So, we rejoice along with others. This is “rejoicing along with others.” They may still not have the deep faith to accept and practice it; they are merely taking joy in others’ merits. Some people say, “Since you have asked me for a donation, I will donate for just this once.” Even once is fine. They still gain great merit from this.

Even if you say, “I will come today, but not tomorrow,” this is fine too! You came today, so we have one more person at the spiritual center. The more who come, the more magnificent the spiritual center. This is also taking joy in others’ merits.

For “those who take joy in others’ merits or even once thought to follow them,” it will be the same; they “will also receive the predictions of attaining Buddhahood in the future.” It is like the 2000 there at the training ground. They never dared think, “Will we receive the Buddha’s predictions?” They never imagined the Buddha would bestow predictions on them all. It is the same principle.

Those who take joy in others’ merits or even once thought to follow them will also receive the predictions of attaining Buddhahood in the future. Because their minds take joy in others, they do not reject others. With joy, they will be able to have faith. Faith is the source of the Way, mother of merits. This thought of faith and joy is the vajra for accepting and understanding the wondrous Dharma.

So, “Because their minds are supple and joyful, they do not reject others.” As long as they take joy in listening to the Dharma,

“With joy, they will be able to have faith.” By rejoicing with the others, they had gained faith. Even if it is a small amount of faith, “Faith is the source of the Way, mother of merits.” It starts with “one thought of faith and joy.” Once you begin to believe, then joy arises. This then becomes “acceptance and understanding.” One can then take this Dharma and become willing to accept it. Even if it is small amount, just a little, there is still some faith there. If even a single thought of joy arises from listening to the Dharma, then this becomes the diamond seed for accepting and understanding the wondrous Dharma.

Once the Dharma is in the mind it never disappears. It remains there forever. Dust-inked kalpas ago, this seed was there. Even if we multiplied our ignorance over the course of many lifetimes, that seed from dust-inked kalpas ago still remains. This is because we all intrinsically have intrinsic Buddha-nature; our minds are intrinsically good. “Human nature is inherently good.” It is always there. So, as soon as we hear the Dharma, we have the ability to take it to heart. The seed is still there, so we in the future too will have the causes and conditions to receive predictions.

So, the Buddha said, “I bestow on all of them predictions that they will attain Anuttara-samyak-sambodhi.” For people like these, their seeds will very gradually come to ripen in the future, so they too will in the end attain Buddhahood.

The Buddha bestowed predictions upon those 2000. Regardless of whether their capabilities were deep or shallow, He still bestowed predictions upon them.

So, “[The Buddha] established the Three Vehicles according to capabilities. They each are different but eventually return to one sutra, integrating the Buddha’s wondrous skillful teachings.”

[The Buddha] established the Three Vehicles according to capabilities. They are each different but eventually return to one sutra, integrating the Buddha’s wondrous skillful teachings. From this, we know there is no Dharma that is taught for the Two Vehicle practitioners. Thus, for those in the presence of the Buddha who hear the Wondrous Lotus Sutra, the Buddha bestowed predictions upon them.

So, we can understand why the Buddha established Three Vehicles. It was because sentient beings’ capabilities are all different. The Buddha’s compassion was such that. He could not bear to lose even a single sentient being, so He used wondrous skillful teachings. “We know that there was not just one Dharma that was taught to the Two Vehicle practitioners.” He taught every teaching for the Great Vehicle practitioners. He would never have finished at the Two Vehicles. He had the Small Vehicle and the Middle Vehicle, but the Buddha ultimately had to complete them with Great Vehicle teaching.

“Thus, for those in the presence of the Buddha who hear the wondrous Lotus Sutra, the Buddha bestowed predictions upon them.” When the Buddha began teaching the Lotus Sutra, this was considered the Great Vehicle Dharma. In the Lotus Sutra, even a short phrase is part of the Great Dharma, for it plants a seed of the Great Vehicle Dharma in the mind. So, the Buddha was certain to bestow predictions upon all [of those listening].

In summary, the seeds of the Great Vehicle teaching that enter our minds all are there to teach us. The smallest seed, the smallest goodness, whatever you give, will bring merit. Your thoughts of faith are the seeds of Bodhi in your mind. The Buddha had compassion such that. He taught us with skillful means. We should always be mindful!

Ch10-ep1198

Posted on June 23, 2024June 23, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 10

Episode 1198 – Diligently Protecting the Dharma

>> “He used the Medicine King’s burning of his arms as a cause to support the wide spread of this chapter on. Dharma Masters so that [people] can uphold [the teachings] and diligently advance. Moreover, He addressed the 80,000, entrusting this Dharma to those Bodhisattvas. Only the original disciples of the intrinsic could take on this responsibility. This showed that other people could not do so.”

>> “At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings ‘Medicine King, you can see this great assembly.'”

>> “…of countless heavenly beings, dragon kings, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings.”

>> The Eight Classes of Dharma-protectors: Heavenly beings, dragons, yaksas. Gandharvas: heavenly musician gods. Asuras: those lacking heavenly virtues. Garudas: golden-winged birds. Kinnaras: musician gods. Mahoragas: great python gods.

>> Human and non-human beings: First, this is another name for kinnaras, because kinnaras look like humans, yet are non-human. Second, this is a general term for the eight classes of Dharma-protectors.

>> As well as bhiksus, bhiksunis, upasakas, upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, those seeking the path to Buddhahood, these and other kinds of beings.

>> “Bhiksus” is a term everyone knows. “Those who have renounced the lay life and are replete in the precepts are called bhiksus. Men are called ‘bhiksus,’ while women are called ‘bhiksunis.'”

>> Upasakas: This means lay devotees, laymen, good householders and so on. These are laymen who draw near to, honor and serve the Three Treasures, as well as accept and uphold the five precepts. Upasikas: This means female lay devotees, women of pure faith, female disciples, laywomen and so on. These are laywomen who draw near to, honor and serve the Three Treasures, as well as accept and uphold the five precepts.

>> Those seeking to be Hearers: Those who seek the Four Noble Truths and the attainment of Arhatship. Pratyekabuddhas: Those who seek the Links of Cyclic Existence and see [the world] as illusory are called Realizers of Conditions or Solitary Realizers. >> Those seeking the Buddha-path: Those who seek the highest vehicle in hopes of attaining Buddhahood. And so on like this: The practitioners of the Three Vehicles.

>> Those who achieved wondrous awakening by listening to the Dharma before the Buddha, like the 5, the 500, the 2000 and so on, had all been bestowed predictions. Now, those chosen and distinguished were the. Dharma-protectors and the Fourfold Assembly, the newly-inspired Three Vehicle practitioners. So, it says “these and other kinds of beings.”

“He used the Medicine King’s
burning of his arms as a cause
to support the wide spread of this chapter on Dharma Masters
so that [people] can uphold [the teachings] and diligently advance. Moreover, He addressed the 80,000, entrusting this Dharma to those Bodhisattvas.
Only the original disciples of the intrinsic could take on this responsibility.
This showed that other people could not do so.”

This chapter is the Chapter on Dharma Masters. The Chapter on Dharma Masters is meant to advance the spirit of Dharma masters. Thus, [the Buddha talked about]. Medicine King Bodhisattva’s burning of his arms. This was his spirit of safeguarding the Dharma, seeking the Dharma and upholding the Dharma. [The Buddha] took Medicine King Bodhisattva as a model for this spirit of diligence. So, at the beginning, the World-Honored One called on. Medicine King Bodhisattva and these 80,000 great beings. We discussed this before to help everyone understand how the Chapter on Dharma Masters and Medicine King Bodhisattva are very closely related.

Dharma masters must accept and uphold the teachings of the Dharma. They must earnestly accept and uphold it, absorbing the Dharma and then safeguarding it. Not only must they protect the Dharma, they must also apply it and, at the same time, transmit it. Why must we teach the Dharma? Why do we need to transmit the Dharma? This is because we must apply it in the world; it is for everyone to put into practice. The Dharma is for us to apply in the world. So, we must be diligent in seeking the Dharma, for we must use it to transform sentient beings.

We must also continuously seek ways we can make use of the Dharma in our minds. This requires us to have a spirit like that of Medicine King Bodhisattva. First, he sought the Dharma. He sought the Dharma without regard for himself, without regard for losses of his own. He always kept advancing in seeking the Dharma. The spirit with which he sought the Dharma is truly praiseworthy and admirable. So, at the beginning of the Chapter on Dharma Masters, the Buddha called out the name of. Medicine King Bodhisattva as well as the 80,000 great beings. Did you see this? [The presence of] 80,000 great beings means that at this spiritual training ground, there were many beings, both human and non-human. These human and non-human beings all had affinities with the Dharma, and they all needed to accept and apply it. This shows us that we must all apply the Dharma in the world. So, “to support” refers to helping [the spread of] the Chapter on Dharma Masters by helping everyone take Medicine King as a role model for how we must diligently advance.

“Moreover, He addressed the 80,000, entrusting this Dharma [to them].” He was handing this Dharma over to everyone; [He] was entrusting it to them all. He entrusted it to all Bodhisattvas. These 80,000 were Bodhisattvas; whether human and non-human, they were all Bodhisattvas and Dharma-protectors. These eight classes were also protecting the Dharma; having accepted the Buddha-Dharma, the eight classes of Dharma-protectors are all Bodhisattvas. So, [it speaks of] human and non-human beings. The Buddha made a painstaking effort to ensure that the Buddha-Dharma will long abide in the world. He hoped that everyone would apply the. Right Dharma of the Buddha by putting it into practice. He hoped that this Dharma would not be damaged by non-humans. He needed everyone to protect the Right Dharma and not only protect [the Right Dharma] but also put it into practice without obstruction. To [practice] without obstruction, Dharma-protectors are needed to protect the Dharma. In this way, the Dharma can become widespread in the world, and the Right Dharma will be able to long abide without being damaged.

So, in this way, “Only the original disciples of the intrinsic could take on this responsibility.” The Buddha manifested to transform [people in] this world. For those who make contact with the Dharma, it is their responsibility to protect and uphold the Buddha-Dharma. It is their duty to practice and promote it. This [speaks of] the human world. Since the Buddha manifested in the Saha world, it is for the sentient beings of the Saha world to enter the Buddha’s door. This is everyone’s responsibility. So, [these people] were called “the original disciples of the intrinsic.” This refers to the Buddha’s disciples. They should realize, “I can also undertake this duty! I am able to take on responsibility!”

Before, as practitioners of the Small Vehicle, they thought, “This is not my responsibility.” The Small Vehicle Hearers and Solitary Realizers all thought, “I cannot handle this responsibility. I do not have the ability to shoulder this duty. I dare not contrive affinities with others. I want to end cyclic existence. The world is terrifying! Cyclic existence in the Six Realms is frightful! The four forms of birth and Six Realms are filled with suffering! I do not want to return again. I do not have the strength to go among people and shoulder the mission of the Tathagata.”

Most of them were afraid to undertake this duty. In the Chapter on Dharma Masters, the Buddha wanted everyone, that is, all the Buddha’s disciples, to take on this responsibility. So, He bestowed predictions in stages. He bestowed His predictions first on one [disciple], then on four, followed by 500 and then 2000. Thus, He bestowed predictions on them in stages as their capabilities were gradually elevated. This was the Buddha’s dedication. Now, the Buddha said of all humans and non-humans that they were all “great beings.” He called all of them Bodhisattvas. He hoped that the eight classes of. Dharma-protectors could all protect the Dharma. Those who can protect the Dharma have all made great aspirations to protect the Dharma and benefit people. This is why they are called Bodhisattvas.

Moreover, we are also original disciples of the intrinsic teachings. We should all realize that we can “take on the responsibility.” By now, we all should know that every of us has the strength to take responsibility for the Dharma in the world, to go among people and transform sentient beings. It is not someone else’s duty, not the duty of beings from other worlds. It should be a matter for us in the Saha World. We must be very mindful. We need to understand that for the Buddha-Dharma to be in the world, we need people to spread it.

The teachings of the Buddha-Dharma were established for the sake of the world. So, when the Buddha came to the world, he was so dedicated and worked so hard in the hope that everyone would have a chance to listen to the Buddha-Dharma. This applied not only to His own era. His hope was that, starting from His own era and through to the future, beings of this world can listen to the Buddha-Dharma. [He hoped] they can listen and contemplate, listen well and earnestly contemplate how to apply the Buddha-Dharma in the world to educate people and bring purity to their hearts. If we can all put forth our best effort, the most effective tool for saving the world is the Buddha-Dharma.

Now, we should know that the order of the world has fallen into disarray. The climate is changing, and we are already unable to mitigate it. The ways we now educate people in this world. The way we now educate people in this world has also begun to fall out of pace. It has lost its order. Since this is the case, if our steps in educating [children] in society are in disarray, how can proper family relations be preserved? The ethics of family life is completely lost. With such disorder in education, how can a moral spirit be maintained among people in society? Now, there is an urgent need to tame and purify people’s minds and bring people’s footsteps back in pace. We must not deviate in our direction, and we must teach [our children] well. To do this, we absolutely need the principles of the Buddha-Dharma. We must help everyone understand suffering.

The climate is out of balance, and natural disasters increase in frequency. These are not things that we small human beings can change with our own insignificant power. All we can do is return to knowing and understanding ourselves. Many people do not understand themselves. They mistakenly believe that they have the power to conquer nature. They are very stubborn and unyielding. Their [attitude toward] the world is, “I want these things! Whatever I want, I will take it all.” Most people are like this. Think about it. They do not know their limits. Overestimating their strength, they keep fighting to satisfy their desires. When will these desires ever be satisfied? “Having one, they lack nine”; having acquired a little, they feel they are lacking a lot. This is the bottomless pit of human minds; their desires can never be satisfied. So, this desire gives rise to anger and hatred. When they do not get what they want, anger arises. This anger and hatred turns into ignorance, which brings about many disasters in the world, creating suffering for countless people!

This suffering is what makes so many people cry out in grief each day. When can they return to their homes? When will there be a stable place where they can settle? When can their lives be such that their family can live in safety? The number of people left homeless like this, lacking clothing and food, already exceeds hundreds of millions. They are suffering in this world, awaiting humanitarian [organizations] to exercise love by coming to their aid and improve their situation by facilitating their path back home. [They also hope] someone will have the power to stop these conflicts between people. This will depend on people with strength, on a large number of people to join their strength together. Only then can this be accomplished.

Where does such strength come from? [It comes from] the Dharma. People must collectively follow the pure and undefiled Dharma. To find courage, people must look to their selflessness, look to seeking nothing in return and to giving freely with love. If [people with] such pure, undefiled Dharma can come together, then there will be peace in the world. Thus, the Buddha needed for the Dharma to become widespread in the world. So, He continuously taught the Dharma and bestowed predictions of Buddhahood in stages according to sentient beings’ capabilities. He did not miss a single person. He hoped that everyone would have the opportunity to attain Buddhahood, and He thus bestowed predictions on them stage by stage, in sequence.

The 2000 disciples who received their predictions last actually still had very limited capabilities. However, the Buddha still gave them the opportunity to attain Buddhahood. Furthermore, they will all attain Buddhahood at the same time. This means that every one of us must simultaneously awaken the love in our hearts. We must all mobilize our strength at the same time to teach and transform sentient beings. So, it is very timely that we are about to discuss the Chapter on Dharma Masters. It asks of us to emulate the spirit of a Dharma master, to absorb the Dharma into our minds and put it into practice by applying it to ourselves. We must still digest the Dharma in our minds. Then, after applying it, we will feel, “I didn’t realize until I had done it that helping others is such a joyful thing!”

In our relief efforts in Ecuador, we brought this method there. In the first and second city [we helped], we simultaneously mobilized [the local residents] through the Cash for Relief program. These disaster survivors were feeling lost and uncertain of their fate; what would their lives be like moving forward? They had no hope at all. Now that they had been mobilized, they stood up. They no longer felt hopeless. By contributing their strength, they all felt there is hope. Everyone in the city got involved [in the cleanup]. The city was in ruins. [Many buildings] were completely destroyed. [The rubble] needed to quickly be removed to be able to start reconstruction. When they saw the debris cleared away, their hope arose again. Reconstruction could begin. Only when we rebuild our minds will we be able to rebuild the material things in our surroundings.

In this way, they opened their hearts wide with the hope of rebuilding [their community]. One by one, their hometowns began to recover. They were truly joyful! Although our Tzu Chi volunteers [returned home] and another team came, [the new team] has likewise dedicated itself to a third and then a fourth city. [Local] people have also formed aspirations and organized themselves in groups to help, joining our Tzu Chi volunteers in guiding [the people] in these third and fourth cities. They likewise used the Cash for Relief program to clean up their cities.

This work is now nearly finished, and people’s hopes have been raised. When people have not taken action, when they have not walked the path, they will think that “It is too far! I cannot make it!” But once we begin walking, moving forward one step at a time, we realize that walking and exercising is actually good for our well-being. We can increase our physical strength, and with physical strength, we can keep moving forward. Only then can we see the beauty of the scenery. The beautiful scenery then increases the strength in our legs and develops our wisdom-life. Then, naturally, we continue to form aspirations.

So, these 2000 disciples will simultaneously attain Buddhahood in the lands of the ten directions. They will not attain Buddhahood one by one; at the same moment, all 2000 of them will attain Buddhahood in the lands of the ten directions. Attaining Buddhahood is becoming enlightened. Becoming enlightened, for us humans, is when [we can say], “I know! I have awakened! I have accepted the principles. I understand.” In the Chapter on Dharma Masters, the principle is more or less the same.

Tzu Chi volunteers, Living Bodhisattvas, emerge from the ground to go to provide relief in Ecuador. It is the same in Canada; there too, a group of Bodhisattvas is dedicated [to relief]. During the severe (2016) forest fires in Canada, Tzu Chi volunteers from different places have come together to provide comfort for the [people] there, to comfort their anxious minds. Some have had their houses and property destroyed by the fire. Others, although they still have their homes, are afraid to go back. They are still very scared and worried.

Tzu Chi volunteers are there to comfort them. It requires Bodhisattvas from the ten directions to comfort sentient beings everywhere. This is what living Bodhisattvas do; they must listen to the Dharma, contemplate it in earnest and put it into practice. They go into the world to help people, applying the Buddha-Dharma as wondrous medicine in the human world. This is what we must mindfully comprehend, now that we have started discussing the Chapter on Dharma Masters.

Let us look at the previous sutra passage,

“At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings ‘Medicine King, you can see this great assembly.'”
“At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings ‘Medicine King, you can see this great assembly.'”

At this time, the Buddha called to Medicine King Bodhisattva. “Medicine King Bodhisattva, look! There are 80,000 Bodhisattvas in the assembly.” Who were these 80,000 Bodhisattvas? The next sutra passage [continues],

“..of countless heavenly beings, dragon kings, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings.”

These were all included among the 80,000 Bodhisattvas.

This required Medicine King Bodhisattva to resonate closely with the Buddha’s mind. In the scene before them, all they could see were humans. How could they see the eight classes of Dharma-protectors? Medicine King Bodhisattva had to resonate with the Buddha’s mind. He had to understand the Buddha’s state of mind. These were the eight classes of Dharma-protectors. So, there were countless heavenly beings of the eight classes of Dharma-protectors 80,000 refers to a very large number.

The Eight Classes of Dharma-protectors: Heavenly beings, dragons, yaksas. Gandharvas: heavenly musician gods. Asuras: those lacking heavenly virtues. Garudas: golden-winged birds. Kinnaras: musician gods. Mahoragas: great python gods.

As for heavenly beings, dragons and yaksas, we know of these already. “Heavenly beings” are those living in heaven. “Dragons” refers to dragon-gods. As for yaksas, whether in the heavens, the human realm or hell, they are common evil spirits.

But although they have created karma and are in the realm of yaksas and ghosts, they can still rise to heaven or live in the human world. [They are evil spirits], but they can still protect the Buddha-Dharma. Once they receive the Buddha-Dharma, they are also able to protect it. In this world, some might say, “That person is bad! He is a gangster!” But gangsters also speak of justice. Similarly, yaksas can also protect the Buddha-Dharma. It is the same idea.

There were also gandharvas, which are gods of heavenly music, musicians of the heavens. Asuras are ones who have heavenly blessings but lack heavenly virtues. Although they have blessings to be born in heaven, asuras actually exist throughout the Six Realms. They do not have heavenly virtues; they have not engaged in self-cultivation, so they often get angry, resort to violence and fight with others. These beings are called “asuras,” but they too can protect the Buddha-Dharma. Then there are garudas, also called golden-winged birds. There are such birds in the world.

Kinnaras are musical gods that can sing and play music. “Human and non-human beings” is another name for kinnaras.

Human and non-human beings: First, this is another name for kinnaras, because kinnaras look like humans, yet are non-human. Second, this is a general term for the eight classes of Dharma-protectors.

Mahoragas are great snake gods. These snakes are gods in the animal realm. Think about it. These beings were all described here as able to receive the Buddha-Dharma. The Buddha viewed all sentient beings equally. In the Three Realms and the Six Destinies, sentient beings can all have the opportunity to accept the Buddha-Dharma, because they all intrinsically have Buddha-nature.

Aside from the eight classes of Dharma-protectors, there were also bhiksus and bhiksunis. Let us look at the continued sutra passage.
“As well as bhiksus, bhiksunis, upasakas, upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, those seeking the path to Buddhahood, these and other kinds of beings.”

As well as bhiksus, bhiksunis, upasakas, upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, those seeking the path to Buddhahood, these and other kinds of beings.

[There were] all these [beings], from the eight classes of Dharma-protectors to human spiritual practitioners. Among the spiritual practitioners there were the fourfold disciples, bhiksus, bhiksunis, upasakas and upasikas. Some of them sought the Hearer’s path and used their ears to listen to the teachings given by the Buddha. Some of them, through the principles the Buddha taught, had realized the 12 Links of Cyclic Existence and the Four Noble Truths. [Some of them] sought the path to Buddhahood, to actualize the Six Paramitas in all actions and form Great Vehicle aspirations. These people were all included in the total of 80,000 Bodhisattvas. They were all among the 80,000 great beings.

“Bhiksus” is a term everyone knows. “Those who have renounced the lay life and are replete in the precepts are called bhiksus. Men are called ‘bhiksus,’ while women are called ‘bhiksunis.'”

“Bhiksus” is a term everyone knows. “Those who have renounced the lay life and are replete in the precepts are called bhiksus. Men are called ‘bhiksus,’ while women are called ‘bhiksunis.'”

As for “upasakas and upasikas, upasakas” is translated as “lay devotees.” Their minds are pure and [they] have faith in the Buddha’s teachings. They are “virtuous householders. Householder” [refers to] males who have roots of goodness from past lifetimes. When they listen to the Buddha-Dharma, thoughts of joy arise. They are lay practitioners who engage in spiritual practice at home. They draw near to, honor and serve the Three Treasures. These male lay practitioners who accept and uphold the five precepts are called “upasakas. Upasikas” is translated as “female lay devotees” or “women of pure faith.” They draw near to the virtuous Dharma, the Buddha-Dharma. They draw near to, honor and serve the Three Treasures. These female lay practitioners who accept and uphold the five precepts are called “upasikas.”

Upasakas: This means lay devotees, laymen, good householders and so on. These are laymen who draw near to, honor and serve the Three Treasures, as well as accept and uphold the five precepts. Upasikas: This means female lay devotees, women of pure faith, female disciples, laywomen and so on. These are laywomen who draw near to, honor and serve the Three Treasures, as well as accept and uphold the five precepts.

“Those seeking to be Hearers [and] those seeking to be Pratyekabuddhas….” Those seeking to be Hearers seek the teachings of the Four Noble Truths and the attainment of Arhatship. Those seeking to be Pratyekabuddhas seek the teachings of the 12 Links of Cyclic Existence. To them, the world is but a dream or an illusion, dew or lightning, a bubble or a shadow. They have realized that everything is impermanent. These people are called “Solitary Realizers.”

Those seeking to be Hearers: Those who seek the Four Noble Truths and the attainment of Arhatship. Pratyekabuddhas: Those who seek the Links of Cyclic Existence and see [the world] as illusory are called. Realizers of Conditions or Solitary Realizers.

Next, “those seeking the path to Buddhahood, these and other kinds of beings. Those seeking the path to Buddhahood” are “those who seek the Supreme Vehicle,” those who seek the Supreme Vehicle and the path to attaining Buddhahood. These are all practitioners of the Three Vehicles.

Those seeking the Buddha-path: Those who seek the highest vehicle in hopes of attaining Buddhahood. And so on like this: The practitioners of the Three Vehicles.

Among the teachings of the Three Vehicles, the Small Vehicle [is the] Hearer Vehicle and the Pratyekabuddha Vehicle of the Solitary Realizers who study the 12 Links of Cyclic Existence. Whether [they practice] the Four Noble Truths or the 12 Links of Cyclic Existence, as part of the Small and Middle Vehicles their spiritual practice benefits only themselves.

This does not apply only to monastic disciples. Actually, some lay disciples, upasakas and upasikas likewise hear the Dharma [and say,]. “This is what the Buddha-Dharma says, so we should just seek to awaken ourselves and take good care of ourselves.” They [are focused on] the five precepts and the Ten Good Deeds, so they are afraid of going among people to earnestly devote themselves. So, they keep to safeguarding themselves. These are upasakas and upasikas. However, they truly protect the Three Treasures. These upasakas and upasikas have roots of goodness, they accept the Buddha-Dharma and they uphold the Three Treasures. These are upasakas and upasikas. As for those seeking the path to Buddhahood, the Supreme Vehicle, they actualize the Six Paramitas in all actions. Their goal is to attain Buddhahood, but before attaining Buddhahood, they must walk the Bodhisattva path. They must undergo the tempering from dedicating themselves among people to be able to attain Buddhahood in the future.

“These and other kinds of beings…. Medicine King Bodhisattva, do you see them? There are a total of 80,000 great beings. Besides the heavenly beings, dragons, yaksas, the eight classes of Dharma-protectors, [there are] seekers of the Buddha-Dharma too. These people, do you see them?” This shows how much the Buddha valued. Medicine King Bodhisattva; He specifically called out. Medicine King Bodhisattva’s name.

“Those who achieved wondrous awakening by listening to the Dharma before the Buddha….” This includes them all. Every person there, as the Buddha was teaching, was able to listen to the Dharma and joyously take it to heart. This is called “wondrous awakening.”

Those who achieved wondrous awakening by listening to the Dharma before the Buddha, like the 5, the 500, the 2000 and so on, had all been bestowed predictions. Now, those chosen and distinguished were the. Dharma-protectors and the Fourfold Assembly, the newly-inspired Three Vehicle practitioners. So, it says “these and other kinds of beings.”

Whether they listened to a lot or very little, even if they heard only one line or verse, if they took that one line to heart and were able to understand and awaken to its meaning so that they felt joy in their hearts, that is called “wondrous awakening.” Just as He bestowed predictions on those five disciples before and then on Purna Maitrayaniputra, He then went on to the 500 people and then to the 2000 people. Aside from Ananda and Rahula, He at the same time bestowed predictions of Buddhahood for 2000 people.

So, for those 500 and 2000 people, although their capacities were not very deep, as they listened, they became joyful and began to form aspirations. So, they also received predictions of Buddhahood. Now, in the Chapter on Dharma Masters, Medicine King is the recipient of the teachings. So, He called out Medicine King’s name. “You should know, there are 80,000 great beings who are about to receive predictions of Buddhahood.” There were the eight classes of Dharma-protectors as well as many humans. This shows that “all had been bestowed predictions.” Now, those who had heard the Dharma could all receive predictions of Buddhahood.

Even the eight classes of Dharma-protectors. The Buddha called them “great beings.” He called them “great beings” [because] they were all able to protect the Dharma and form aspirations. Are they all human beings? [His predictions were] for all sentient beings, even those who would begin only in the future to seek various kinds [of practice]. Whether seeking the Hearer path, the Pratyekabuddha path or the Great Vehicle Dharma, in the future, they can all gradually enter the door to the Buddha’s teachings, practice the Buddha-Dharma and ultimately attain Buddhahood.

“Now, those selected were the. Dharma-protectors and the Fourfold Assembly, the newly-inspired Three Vehicle practitioners.” Now [the Buddha] was about to [bestow predictions] on all these beings who could accept the Dharma, including the Dharma-protectors and the Fourfold Assembly. The previous 500 and 2000 people were all monastic disciples whose capabilities were very deeply rooted. [The Buddha] called their names to separately bestow predictions on them. But even those with very shallow capabilities can all attain Buddhahood. This is entering the Buddha’s door to engage in spiritual cultivation.

So, next, all of these beings, the eight classes of Dharma-protectors, all kinds of sentient beings, were to be included in this. They were able to accept and uphold the Buddha-Dharma. This means that in the future, those in the Chapter on Dharma Masters would comprehend the Buddha-Dharma. Medicine King Bodhisattva was the recipient of these teachings. In the future, the Dharma masters will uphold, practice and teach the Dharma. This was the starting point for the Buddha to teach the Chapter on Dharma Masters. He wanted to help us first understand the importance of upholding and protecting the Dharma. Everyone can attain Buddhahood, and all sentient beings can listen to the Dharma. So, we must always be mindful!

Ch10-ep1197

Posted on June 23, 2024 by Scott Ogata

Wisdom at Dawn

Chapter 10

Episode [number] – Dharma Masters and the Source of the Dharma

>> The Tathagata’s teachings were supporting conditions for revealing [the Dharma]. All the great disciples received predictions from the Buddha. He now confirmed what had happened in the past, so they knew that from then until now, their original causes and conditions from Great Unhindered Wisdom Superior Buddha had never been lost. They knew that today’s assembly was a gathering of [people with] Dharma-affinities, and it was also for the sake of inexhaustible seeds to come. Thus, “Dharma Masters” is used as title of this chapter. This is precisely because He wanted to invite Dharma masters to open and reveal [the teachings].

>> The Chapter on Dharma Masters is part of revealing the state of the One Vehicle. It is divided into three sections: The first clarifies what is provisional and what is true when those of the three capabilities attain predictions. This section includes the eight chapters beginning with the Chapter on Skillful Means. The second praises those practitioners who cultivate the Dharma with wisdom and virtue. It urges them to uphold the Dharma-treasury. These are people who have deep respect and faith, who uphold the wondrous Dharma as well as urge others to have deep faith and uphold the wondrous Dharma.

>> “Dharma master” has two meanings: First, it refers to one who has faith in, understands, accepts and upholds this wondrous Dharma and expounds it for others. Such a person is a model for other spiritual practitioners. This person is a teacher for those who honor the Buddha-Dharma. Hence he is called a Dharma master. Second, the wondrous Dharma is the teacher of all Buddhas, Bodhisattvas and future practitioners. Because all merits and virtues arise from this wondrous Dharma, it is the teacher of those who honor the Buddha-Dharma. Hence it is called “Dharma master.”

>> Now in this chapter, those in the great assembly and the eight classes of Dharma-protectors who can accept, uphold, recite, explain and transcribe this sutra, or even hear a single verse or line and momentarily recall it, will all attain Buddhahood.

>> At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings, “Medicine King, you can see this great assembly.”

>> At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings: The Buddha, through Medicine King, addressed the great assembly. Through: This means to rely on Medicine King burned his body and his arms. The Buddha spoke of Medicine King Bodhisattva’s original causes and conditions of making offerings to the Lotus Sutra in the past.

>> So, Medicine King had long upheld this sutra and burned his body as an offering. He could cure the Dharma-body of the illnesses of the afflictions of the Five Abidings. He was the recipient of the teachings, so the Buddha called his name and spoke to him. Thus, He formally declared who would receive predictions. >> The Illness of the Five Entrenched Afflictions: First are entrenched delusions due to mistaken views. Second are entrenched delusions due to craving in the desire realm. Third are entrenched delusions due to craving in the form realm. Fourth are entrenched delusions due to craving in the formless realm. Fifth are entrenched delusions due to ignorance. These are known as the Illnesses of the Five Entrenched Afflictions that harm people’s wisdom-life.

>> Addressed the 80,000: He entrusted the original intent of the Lotus Sutra to those Bodhisattvas. This is as in the Chapter on Emerging from the Ground in the part on the intrinsic, where only His disciples could take on this responsibility. This showed that other people could not do so.

>> “80,000” refers to “the assembly of the eight classes of Dharma protectors” mentioned later. The unit of ten thousand refers to a very large number.

>> “Great beings” refers to Bodhisattvas. Everyone knows this. “Regarding the Lotus Dharma-assembly,” in the Lotus Dharma-assembly, “all those who aspired to seek the Path, whether the fruit they sought was great or small, were all equally called Bodhisattvas.” They could all be called Bodhisattvas.

>> “Medicine King,” “you can see this great assembly”: This refers to the great assembly present in the Dharma-assembly. This means that the people who were there to receive and uphold the wondrous teachings from the Buddha were Dharma Masters.

“The Tathagata’s teachings
were supporting conditions for revealing [the Dharma].
All the great disciples

received predictions from the Buddha.
He now confirmed what had happened in the past,
so they knew that from then until now,
their original causes and conditions from Great Unhindered Wisdom Superior Buddha
had never been lost.
They knew that today’s assembly
was a gathering of [people with] Dharma-affinities,
and it was also for the sake of
inexhaustible seeds to come.
Thus, ‘Dharma Masters’ is used as title of this chapter.
This is precisely because He wanted to invite
Dharma masters to open and reveal [the teachings].”

Previously, we finished discussing the “Chapter on Those at and beyond Learning.” In His compassion, Sakyamuni Buddha had now finished bestowing predictions on different groups of disciples with different capabilities and different causes and conditions. Among the 2000 disciples who received predictions were Ananda and Rahula. Ananda and Rahula were known and recognized by all, and their causes and conditions for practice were plentiful. In the distant past, infinite kalpas ago, they formed aspirations and made vows. With profound faith, they began to follow the Buddha lifetime after lifetime. They appeared in the human realm, upheld the Dharma-treasury and engaged in secret practice. These two [were among] those on whom the Buddha bestowed predictions, beginning with Sariputra and the four great disciples. Next, there were the 500 disciples and Purna Maitrayaniputra. Each had their own causes and conditions. They all engaged in Bodhisattva-practices within while manifesting the appearance of Hearers. From their previous lives, they had the great causes and conditions to come to this world and support and promote the Buddha’s Dharma-assembly. They were all Bodhisattvas!

Now we continue on to the Chapter on Dharma Masters. We will discuss how, “The Tathagata’s teachings were supporting conditions for revealing [the Dharma].” Everyone who received predictions had been Bodhisattvas with [great] capabilities all along, but to support [the Buddha’s] Dharma-assembly, they had to continue to further their own practice. Thus, they too came as His family and followers. So, “the Tathagata’s teachings were supporting conditions for revealing [the Dharma].” They came to support the Dharma-assembly, having practiced lifetime after lifetime. “All the great disciples had received predictions from the Buddha.” Thus, after many lifetimes, now the causes and conditions had ripened, and they received the Buddha’s predictions. This was to confirm [what happened] in the past, a very, very long time ago, dust-inked kalpas ago.

The Chapter on the Parable of the Conjured City [speaks of] “dust-inked kalpas.” 〈化城喻品〉，塵點劫，很多的世界磨以為墨，再這樣一點一點，點點滴滴成為國土，每一點滴的國土成為沙塵，一塵一數（以上兩句慎用，塵點劫見註二），—— 待確認，需向師父請益是否有誤

This amount of time is impossible to measure. [They had practiced] for such a long time, “from then until now.” The “now” mentioned here refers to Sakyamuni Buddha’s era more than 2000 years ago. The future, as seen from that era, is our present time. In our present now, we also have a future, an infinite and immeasurable time ahead of us. We must be very clear that from then until now, all that time, every one of them had these causes and conditions. It was during Great Unhindered Buddha’s era, at that original Dharma-assembly, that these causes and conditions originated.

Whose was this original Dharma-assembly? It started with the 16 princes, at that time when Great Unhindered Wisdom Superior Buddha transformed great numbers of sentient beings. At that time, many heavenly kings came from all directions, along with people of this world, kings, ministers and many others who came to seek refuge and faithfully uphold the Buddha-Dharma. Great Unhindered Wisdom Superior Buddha at that time taught the Lotus Sutra. All Buddhas share the same path; in the end, they must all teach the Great Vehicle sutras. He expounded The Lotus Sutra for a very long time. At this Dharma-assembly, the 16 princes were very diligent. Just like Rahula, they also practiced in secret. The Buddha-Dharma entered their minds drop by drop. Just like Ananda, they safeguarded and upheld the Dharma-treasury; they took the entirety of the Buddha-Dharma to heart.

After a very long time, having finished teaching the Lotus Sutra, Great Unhindered Wisdom Superior Buddha entered His meditation room. The 16 princes then knew it was their duty to uphold the Dharma-treasury by listening to, teaching and transmitting the Dharma. To every person with whom they had affinities, [they said], “Come, listen to the Lotus Sutra!” At that time, the 16 princes each brought along those they had affinities with and all simultaneously taught the Lotus Sutra. Each of the 16 princes, before those who followed them based on their affinities, spread the seeds of goodness. Each of the seeds that they planted in those they had affinities with started [to grow], lifetime after lifetime.

A very long time has passed from then until now. Since Great Unhindered. Wisdom Superior Buddha’s era, those original, most fundamental causes and conditions have persisted up until the present time, Sakyamuni Buddha’s era. For those people, from the time of Great Unhindered Buddha when these causes and conditions were planted in those who heard the Lotus Sutra and until the time when Sakyamuni Buddha attained Buddhahood, [this affinity] was never lost. Thus, in life after life, they followed [Sakyamuni Buddha] until He attained enlightenment. “The Tathagata’s teachings were supporting conditions for revealing [the Dharma].”

To teach the Dharma, we need people to listen. If we teach and nobody listens, then we do not have the affinities. Therefore, when someone is willing to listen, those teaching the Dharma can teach continuously. This is like how now, we have the opportunity to discuss the Lotus Sutra every day. I need to keep teaching. Why? Today, we have the technology to pass on what I say now by sending it to the cloud. From the cloud, it is then broadcasted to many countries around the world. There is a time difference, but there is no delay. For some of them it is now night, for some it is afternoon, for some it is morning, and some share the same time zone as us. So, there is a difference in time due to the rotation of Earth. The time of day differs; it may be day or night. But while there is a time difference, there is no delay. At this moment, as I speak, everyone is receiving it at the same time and take my words to heart. It is because we have these causes and conditions that I can continue to teach the Dharma.

In the same way, in the Buddha’s era, He came to the world to open and reveal [the Dharma], to help sentient beings understand that everyone intrinsically has the wisdom of True Suchness. Buddha-nature and wisdom are intrinsic to us all. The Dharma permeates the universe; our minds, our nature of True Suchness, our intrinsic nature, can become one with the universe. This intrinsic nature, this ocean of awakening, is something everyone has, but we are unaware of it.

Out of compassion, the Buddha manifested in the human realm to teach us and help us understand. For us to understand the true principles and realize how to walk this great path, how to keep advancing on the great Bodhi-path without any deviation, that was the Buddha’s goal in coming to the world. There had to be many willing to accept and listen. Only when these causes and conditions were ripe was He able to attain Buddhahood. The goal of attaining Buddhahood is to teach the Dharma. Therefore, with these causes and conditions, “They knew that today’s assembly was a gathering of [people with] Dharma-affinities.” Those with Dharma-affinities had gathered together. “It was also for the sake of inexhaustible seeds to come.” During the Buddha’s time, He taught this Dharma to the people of that time in the hope that they would come to assist in the Dharma-assembly and create further affinities. One gives rise to infinity, and infinity arises from one.

Take for example Purna Maitrayaniputra. After absorbing the Dharma, he went everywhere to spread the seeds and teach the Dharma. He wanted everyone to have the opportunity to receive the Buddha-Dharma. This is why Purna Maitrayaniputra could be [willing] to sacrifice his body. Even when the fiercest of people sought to kill him, he was still unafraid, since he did it to spread the Buddha’s principles, to spread the seeds by which they would be able to accept the Buddha-Dharma in the future. Such were the affinities between the Buddha and His disciples. Lifetime after lifetime, they met. Lifetime after lifetime, they formed aspirations. Lifetime after lifetime, they went among people to assist in creating affinities.

Therefore, not only were they supporting the causes and conditions for the Buddha to teach and transform but were also aiding their own spiritual practice, forming future affinities with sentient beings. In this way, they could on one hand support the Buddha’s Dharma-assembly and on the other work for the causes and conditions of their own spiritual practice to mature. When the causes and conditions have matured, they themselves can attain Buddhahood. This is the same principle. So, we must understand that in the Buddha’s era, “They knew that today’s assembly was a gathering of [people with] Dharma-affinities.” Likewise, we also presently share such Dharma-affinities. It is not only we who are present here now. How many people are there around the world who, at this very moment, without a second’s delay, have the causes and conditions to receive the Dharma? We have all gathered in this world. These people will in the future give rise to infinite seeds.

In the past, we also, at the time of the 16 princes and. Great Unhindered Wisdom Superior Buddha, listened to the Dharma together at that place. Maybe those who heard and taught the Dharma then formed vows to spread the Dharma. Thus, they kept passing down this lineage, in this way handing it down until today. This is to [give rise to] infinite seeds. “Thus, ‘Dharma Masters’ is used as title of this chapter.” Now, this chapter that we are about to discuss is called the Chapter on Dharma Masters. “Dharma Masters” is used as the title here precisely because. “He wanted to invite Dharma masters to open and reveal [the teachings].” The words “Dharma masters” refer to how the seeds will be spread in the future and how the Dharma will continue on. So, I often speak of those who listen to, teach and transmit the Dharma. It is in the Chapter on Dharma Masters that it is explained how we can spread the Dharma.

It is “part of revealing the state of the One Vehicle. [This process] is divided into three sections.”

The Chapter on Dharma Masters is part of revealing the state of the One Vehicle. [This process] is divided into three sections: In the first, to clarify what is provisional and what is true, those of the three capabilities attain predictions. This section includes the eight chapters beginning with the Chapter on Skillful Means. The second praises those practitioners who cultivate the Dharma with wisdom and virtue. It urges them to uphold the Dharma-treasury. These are people who have deep respect and faith, who uphold the wondrous Dharma as well as urge others to have deep faith and uphold the wondrous Dharma.

The first section starts at the beginning, where [the Buddha] wants to help us understand the provisional and the true. This begins in the Chapter on Skillful Means. In the Introductory Chapter, the Buddha radiates light. Manjusri and Maitreya Bodhisattvas engages in a dialogue to explain how the Buddha, compared to His teachings in the past, will now teach the Dharma differently. This is the Introductory Chapter. Next, in the Chapter on Skillful Means, the Buddha wishes to open up the provisional so He explains to everyone that they need to depart from the skillful means of the past. At this time, He is going to start revealing the ultimate truth, the principles of the ultimate reality of the One Vehicle. This is where He first begins [to reveal the true]. This continues into the Chapter on Dharma Masters. Starting in the Chapter on Skillful Means up to now in the “Chapter on Those at and Beyond Learning,” these previous eight chapters make up the first section. [In this section], He begins to help everyone understand what “provisional” means and how this provisional Dharma can connect to the True Dharma, how they can connect with the One Vehicle Dharma.

In the second section, it “praises those practitioners who cultivate the Dharma with wisdom and virtue. It urges them to uphold the Dharma-treasury.” Now, this sections begins to praise those practitioners who cultivate their wisdom and the means through which they attain these virtues. “It urges them to uphold the Dharma-treasury.” I hope everyone will earnestly practice and uphold this. We must take the Dharma-treasury into our minds. When we hear the Dharma, we cannot just let it pass. After we hear it, we must make it our own so it becomes our own Dharma. We must put it into practice to comprehend it and share what we have comprehended with others. To stay alive, we must regularly take in nutrients. We need food to nourish our bodies. Likewise, we must absorb the Dharma in order to nourish our wisdom-lives. This follows the same principle. “It urges them to uphold the Dharma-treasury.” I hope everyone will put effort into this.

So, here it begins to praise their virtuous wisdom and the virtues of spiritual practice. “The virtuous attain.” [It describes] the virtue that is attained and the methods of spiritual practice. In particular, we must be very mindful. This is urging us not just to hear the Dharma, but also to uphold the Dharma and take it to heart. It thus speaks of “people who have deep respect and faith and uphold the wondrous Dharma.” Here, it begins to praise those people who uphold the wondrous Dharma as well as “urge others to have deep faith and uphold the wondrous Dharma.” It is encouraging everyone to be very mindful.

Deep faith is repeatedly mentioned in the Chapter on Skillful Means; we must have faith from the depth of our hearts. When we hear the Dharma, we must definitely uphold it mindfully. We must take it to heart. Only then can we benefit from it and apply it. Otherwise, once we hear it, we will lose it. This makes listening to the Dharma useless. Therefore, we must take it to heart and put it into practice. We must also encourage others [to practice it]. We should call on everyone to come hear the Dharma and to earnestly uphold the Dharma-treasury.

Previously, wasn’t it Ananda who upheld the Dharma-treasury? This required great mindfulness. Though Rahula had habitual tendencies in the past, after the Buddha’s strict teaching, he completely changed and became a person with great patience, someone who practiced the teachings and humbled himself. He practiced the Buddha-Dharma secretly. He truly took it to heart. In the Chapter on Those at and Beyond Learning, these two very particular [disciples] were presented as role models for us.

Therefore, “Dharma master” has two meanings.

“Dharma master” has two meanings: First, it refers to one who has faith in, understands, accepts and upholds this wondrous Dharma and expounds it for others. Such a person is a model for other spiritual practitioners. This person is a teacher for those who honor the Buddha-Dharma. Hence he is called a Dharma master. Second, the wondrous Dharma is the teacher of all Buddhas, Bodhisattvas and future practitioners. Because all merits and virtues arise from this wondrous Dharma, it is the teacher of those who honor the Buddha-Dharma. Hence it is called “Dharma master.”

“Dharma master” means, first, “one who has faith in, understands, accepts and upholds this wondrous Dharma and expounds it for others.” When we are able to have faith and deeply believe in the Dharma we hear, with this deeply faithful mindset, we can uphold [the Dharma]. Then we can expound the wondrous Dharma for others and be “a model for other spiritual practitioners.” Our spiritual practice is not just for ourselves. Our spiritual practice must remain dignified; we must have the demeanor of a spiritual practitioner. Our body should be a spiritual training ground, so that when others see us, [they think,]. “Oh, so this is spiritual practice!” So this is such a role model. 所以這軌範。

[Thus, such a role model]”is the teacher of those who honor the Buddha-Dharma.” When we are able to uphold the demeanor of a spiritual practitioner, naturally, we can inspire people and guide them to form aspirations. Then, they too will follow this example for engaging in spiritual practice. They will give rise to joy and form aspirations to engage in practice. As for us, we have this mission to listen well to the Dharma and earnestly uphold it. Through our demeanor and conduct, we present ourselves among people and can in this way transform sentient beings.

Spiritual practice is about cultivating our minds. When our intent is on spiritual practice, everything we say is Dharma and we present ourselves with dignity. This is being a role model. We need to abide by the precepts, uphold our demeanor and serve as an example for others. This is the meaning of Dharma master, “a teacher of those who honor the Buddha-Dharma.” It is one who serves as teacher for those who wish to practice and hear the Dharma.

“Second, the wondrous Dharma is the teacher of all Buddhas, Bodhisattvas and future practitioners.” We must uphold the wondrous Dharma. The wondrous Lotus Sutra is the path to Buddhahood; it is “the teacher of all Buddhas, Bodhisattvas and future practitioners.” We must earnestly uphold the wondrous Lotus Sutra and put it into practice. “All future Buddhas” [refers to] those who form aspirations to engage in practice; they will become Buddhas in the future. Never-Slighting Bodhisattva said, “I dare not look down on you because in the future, you will all be able to attain Buddhahood.” Indeed, we must not look down on anyone. Every person who forms aspirations, makes great vows and walks the Bodhisattva-path, can in the future also attain Buddhahood. Right now, we can guide and transform people using our body, speech and mind. When our body and mind are in harmony, our body becomes a spiritual training ground. When people see us, joy arises within them. When people hear us, they form great aspirations and can enter into the Buddha-Dharma. These all mark a teacher of future practitioners.

“Because all merits and virtues arise from this wondrous Dharma, it is a teacher of those who honor the Buddha-Dharma.” All merits and virtues arise from this wondrous Dharma. Having understood the principles, we realize we must “refrain from all evils and practice all good.” We understand that we must form more affinities with sentient beings. This is the wondrous Dharma. A kind heart paves the path, inch by inch, with love. Every bit of love we bring when we go among people is the wondrous Dharma. The wondrous Dharma is the teacher of those who honor the Buddha-Dharma; it is this Dharma. For us practitioners, the Dharma is our teacher. We take the precepts and the Dharma as our teacher. This is what the Buddha taught us. Thus, we call it our “Dharma master.” The masters in the Chapter on Dharma Masters uphold the Buddha-Dharma and place importance on the Buddha-Dharma.

“Now in this chapter, those in the great assembly and the eight classes of Dharma-protectors who can accept, uphold, recite, explain and transcribe this sutra, or even hear a single verse or line and momentarily recall it, will all attain Buddhahood.”

Now in this chapter, those in the great assembly and the eight classes of Dharma-protectors who can accept, uphold, recite, explain and transcribe this sutra, or even hear a single verse or line and momentarily recall it, will all attain Buddhahood.

This means that this chapter, the Chapter on Dharma Masters, was meant for all, not just the beings in the human realm but also the eight classes of Dharma-protectors. All of them can accept, uphold, recite and explain this sutra. We must make this sutra commonplace [and spread] the meaning it contains, even if it is just a single verse or line, that we momentarily recall. If we can do this, that is a seed. When we feel delight in the Lotus Sutra, even if it is just a short line or a verse, it has already become a seed which has been planted in our minds. When the wondrous Dharma enters our mind, it acts as a seed.

In the Lotus Sutra, the Chapter on Dharma Masters is already the tenth chapter out of its 28 chapters. The Chapter on Dharma Masters is very important to those of us who accept and listen to the Dharma. So, we must put our heart into hearing and upholding the Chapter on Dharma Masters. We must be mindful. The Chapter on Dharma Masters places strong emphasis on the Dharma; the Dharma is our teacher. Accepting and upholding the Buddha-Dharma and passing the wondrous Dharma on to others creates merits and virtues. Even if it is just a short verse, if they can accept it, take it to heart and put it into practice accordingly, it creates merits and virtues. So, we must be very mindful. Let’s return to the sutra text.

At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings “Medicine King, you can see this great assembly.”

At the beginning of this passage, the Buddha [spoke again]. At the beginning of this sutra passage, “the World-Honored One” [spoke] “through Medicine King Bodhisattva.” The Buddha spoke to Medicine King Bodhisattva. He wished for everyone to know. With “80,000 great beings,” we can see just how many people there were present. There were 80,000 great noble beings. How great must that space have been to accommodate 80,000 beings? This must have included the eight classes of Dharma-protectors.

At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings: The Buddha, through Medicine King, addressed the great assembly. Through: This means to rely on Medicine King burned his body and his arms. The Buddha spoke of Medicine King Bodhisattva’s original causes and conditions of making offerings to the Lotus Sutra in the past.

When we teach the sutras, where there is Dharma, the eight classes of. Dharma-protectors are there to protect it. So, 80,000 was used to represent an approximate number. These eight classes of Dharma-protectors can also be called “Bodhisattvas. Bodhisattva” is a label that is used to encourage people to form great aspirations and uphold the virtuous Dharma; anyone like this is a Bodhisattva. “Great beings” are Bodhisattvas.

[When it says] “through,” it means he relied on [Medicine King Bodhisattva]. [He made] no distinctions based on status, whether they practiced the Great Vehicle or the Small Vehicle. Thus it says, “through Medicine King.” This word, “through,” [means that] at the assembly, there were many people of different capabilities and categories. Why did He address Medicine King Bodhisattva and mention the 80,000 great beings? This is such a great number.

Medicine King Bodhisattva’s spiritual practice was such that he truly devoted his life. In the Lotus Sutra, it describes Medicine King Bodhisattva. In the process of his spiritual practice, he burned his body and arms [as an offering]. “The Buddha spoke of Medicine King Bodhisattva’s original causes and conditions of making offerings to the Lotus Sutra in the past.” Throughout Medicine King Bodhisattva’s practice, for the sake of the Lotus Sutra and the Dharma, he disregarded his own life. The Dharma-protectors all knew this, and they could bear witness to it. This was because of Medicine King Bodhisattva, due to his aspirations, was the best example of forgoing oneself for the Dharma. In the beginning of the sutra passage, “The World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings.” Through Medicine King Bodhisattva, the Buddha addressed the many Bodhisattvas, speaking out into empty space. He wanted to mention. Medicine King Bodhisattva’s causes and conditions for upholding the Lotus Sutra. Thus, turning to these many great beings, the eight classes of Dharma-protectors, He began to speak.

So, “Medicine King had long upheld this sutra and burned his body as an offering. He could cure the Dharma-body of the illnesses of the afflictions of the Five Abidings. He was the recipient of the teachings, so the Buddha called his name and spoke to him.” The Buddha was about to talk about. Medicine King Bodhisattva’s causes and conditions, how he upheld the Lotus Sutra.

So, Medicine King had long upheld this sutra and burned his body as an offering. He could cure the Dharma-body of the illnesses of the afflictions of the Five Abidings. He was the recipient of the teachings, so the Buddha called his name and spoke to him. Thus, He formally declared who would receive predictions.

Why did Medicine King Bodhisattva want to uphold the Lotus Sutra? Why did he safeguard this Dharma? It was because he wanted everyone to know the importance of the Dharma and how to eliminate their attachment to their physical bodies. So, he burned his body in offering to cure the Dharma-body of the illnesses of the afflictions of the Five Abidings.

What are the illnesses of the afflictions of the Five Abidings?
The first is delusions due to the abiding state of views of all phenomena. We unenlightened beings have afflictions and delusions due to abiding views. This is afflictions and ignorance of views. The second is delusions due to the abiding state of cravings in the desire realm. This is [a kind of] ignorance. The third is ignorance and afflictions due to the abiding state of cravings in the form realm. The fourth is afflictions due to the abiding state of cravings in the formless realm. The fifth is afflictions of delusions due to the abiding state of ignorance. These illnesses of the afflictions of the Five Abidings can harm people’s wisdom-life.

The turbidities in sentient beings’ views all arise from craving; they start with craving, greed and attachment. Such cravings are all caused by form, by the desire for sensual pleasures. All things in the universe, with their various forms and colors, lead to desires, cravings and so on. These all create ignorance and afflictions. So, they are called “the illnesses of the afflictions of the Five Abidings.” These illnesses of the afflictions of the Five Abidings will harm our wisdom-life.

People are deluded by this ignorance. We intrinsically possess the awakened nature of the Buddha, the Buddha-nature and ocean of wisdom shared by everything in the universe. It is just that we are covered by ignorance. This is because of the illnesses of the afflictions of delusions due to the Five Abidings. They make us unable to develop our wisdom-life. So, since our wisdom-life is not well, how are we to go about curing it so that our wisdom-life can grow again? The answer is in the Chapter on Dharma Masters. How did Medicine King Bodhisattva honor the Dharma? Medicine King Bodhisattva was the recipient of the teachings in the Chapter on Dharma Masters. Because of Medicine King Bodhisattva, the Buddha started to teach the Chapter on Dharma Masters. “So, the Buddha called his name and spoke to him.” He called to Medicine King Bodhisattva. “Thus….” It was then that He began to speak to everyone. So, those who had received predictions should listen well. This should [refer to those] in the Chapter on Those at and beyond Learning. To the 2000 people who were there, the Buddha again especially emphasized that we must uphold the Dharma, the importance of upholding the Dharma.

“[He] addressed the 80,000” means that. “He entrusted the original intent of the Lotus Sutra to those Bodhisattvas. This is as in the Chapter on Emerging from the Ground.”

Addressed the 80,000: He entrusted the original intent of the Lotus Sutra to those Bodhisattvas. This is as in the Chapter on Emerging from the Ground in the part on the intrinsic, where only His disciples could take on this responsibility. This showed that other people could not do so.

Later on in the Lotus Sutra, there is the Chapter on Emerging from the Ground. The Buddha always hoped everyone would uphold the wondrous Dharma of the Wondrous Lotus Sutra. This was the Buddha’s original intent. He now began to entrust this Dharma to all Bodhisattvas who had formed great aspirations. In the later Chapter on Emerging from the Ground in the part on the intrinsic, in the Lotus Sutra, all His disciples took up the responsibility of safeguarding the Dharma-treasury. “This showed that other people could not do so.” Actually, the Buddha wanted to let all the people in the Saha World uphold it together. It is not for those outside the Saha World, no. He hoped everyone would spread it in the Saha World. Of course, He also valued other worlds. Yet, the Buddha was hoping that the people taking on this responsibility would be the people from the Saha World. This was the Buddha’s wish.

“80,000” refers to “the assembly of the eight classes of Dharma protectors” mentioned later. The unit of ten thousand refers to a very large number. There were more than 80,000 people, but here the number given is 80,000.

“80,000” refers to “the assembly of the eight classes of Dharma protectors” mentioned later. The unit of ten thousand refers to a very large number.

“Great beings” refers to Bodhisattvas. Everyone knows this. “Regarding the Lotus Dharma-assembly,” in the Lotus Dharma-assembly, “all those who aspired to seek the Path, whether the fruit they sought was great or small, were all equally called Bodhisattvas.” They could all be called Bodhisattvas.“Great beings” refers to Bodhisattvas. Everyone knows this. “Regarding the Lotus Dharma-assembly,” in the Lotus Dharma-assembly, “all those who aspired to seek the Path, whether the fruit they sought was great or small, were all equally called Bodhisattvas.” They could all be called Bodhisattvas.

In this Dharma-assembly, those who practiced the Small Vehicle in the past, were now about to form great aspirations. At this moment, even if some had not yet formed great aspirations, they would still [have the opportunity]. Because a very long time lays ahead of them, the Buddha had faith that everyone would give rise to great aspirations.

So, “Medicine King, you can see this great assembly” refers to “those present in the Dharma-assembly.” These people all lived in the same era as the Buddha, and were moreover [present] when the Buddha taught the Lotus Sutra. They were also able to uphold the wondrous Dharma. So, they were called “Dharma masters.”

This was in the present, meaning in the Buddha’s time. In that Dharma-assembly, everyone was worthy of taking up this wondrous Dharma. Among the assembly, the Buddha called to Medicine King in particular. “Do you see this assembly? Everyone can attain Buddhahood because they have all received predictions. In the future, no matter how long, they will be upholding the wondrous Dharma. These people can all be called ‘Dharma masters.'” This was the Buddha’s compassion. He started to explain to us the merits and virtues of upholding the wondrous Dharma, and [Medicine King Bodhisattva’s] example of sacrificing his life for the Dharma. Therefore, we must all always be mindful.