Category: TLS Chapter 12

Episode 1324 – Resonating with the Path in a Rare Encounter

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>> “With the natural karmic affinities of their past lives, they converged in resonance with the path. Had it not been for this king, the mystic would have had no one to take as a companion. Had it not been for the mystic, this king would have had no one to honor as his master. When the king sought a master, the mystic came readily. This kind of encounter is extraordinary” .

>> Since distant kalpas ago, this king had been seeking the Great Vehicle Dharma . From the very beginning all the way to this day, . He resonated with the path, so they suddenly met in this place .

>> “The people of the world at that time had an immeasurably long lifespan. But for the sake of the Dharma,. I renounced my royal position and entrusted the government to the crown prince. The drums were beaten to announce my search for the Dharma throughout the four directions, ‘For whoever can teach me the Great Vehicle, ‘I will offer myself as a slave’ ‘for all my life'” .    [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> “At that time a mystic came and said to the king, ‘I have the Great Vehicle Dharma’ ‘known as the Wondrous Lotus Sutra’ ‘If you do not go against me,’ ‘I will teach it for you'” .    [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> At that time a mystic came and said to the king: . Because the king sought the Dharma and had publicly issued a proclamation, there came a mystic . This shows that the mystic’s agreement to impart the Dharma was in exact accord with the king’s wishes to accept the Dharma and serve him reverently . The mystic said this to the king and the king was delighted . Thus they connected in resonance with the path . Had it not been for this king, the mystic would have had no one to take as his companion . Had it not been for the mystic, this king would have had no one to honor as his master .

>> I have the Great Vehicle Dharma known as the Wondrous Lotus Sutra: . That mystic said, . “I have the great teaching known as the Wondrous Lotus Sutra” . When the king sought a master to pass the wondrous Dharma unto him, the mystic came readily .

>> The teacher and student, request and response were all in harmony . This kind of encounter is extraordinary . It is the manifestation of the great provisional and is incredible .

>> “Nevertheless, this wondrous sutra’s principles transcend the Four Agamas, so it is called the Great Vehicle. Its teachings encompass the One Vehicle and “contain all Small and Middle Vehicle teachings, so it is called the wondrous Dharma. The Four Agamas: Ekottaragama, Madhyamagama, Dirghama and. Samyuktagama.” .

>> If you do not go against me, . I will teach it for you: . If you do not go against my wishes, then I will teach it for you . Do not go against: This means that he must not go against his master’s wishes . So long as the king did not go against his instructions, the master would readily impart the teachings .

>> Do not go against me: . He must call the teacher of the path his master . The king must listen to his words and follow his actions, instead of just relying on his own status . The mystic was testing the king to see if he still clung to anything, such as his nobility and power . If the king was like this, he would be not worthy of being taught the Path .

>> When the Buddha transformed sentient beings, . He completely accorded with their minds to teach and transform them . At that time the mystic was only willing to teach if people did not go against his wishes . This shows that he was a friend providing adverse conditions.

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“With the natural karmic affinities of their past lives,
they converged in resonance with the path.
Had it not been for this king,
the mystic would have had no one to
take as a companion.
Had it not been for the mystic,
this king would have had no one to
honor as his master.
When the king sought a master,
the mystic came readily.
This kind of encounter is extraordinary” .

This means that everything happens due to karmic conditions . Let us recall the previous sutra passage . In the king’s “search for the Dharma throughout the four directions,” he “beat drums to announce” this . He posted proclamations in search of a master; he looked for someone who could teach him the wondrous Dharma . This kind of person would serve as his master and guide him to enter the wondrous Dharma . Although this king was the ruler of his kingdom, he did not cling to his country, nor did he cling to his position or his wealth and so on . Life invariably follows the laws of nature . Our lives are finite, but what he sought was infinite wisdom-life .

Our wisdom-life comes from the Dharma; it grows through the Great Vehicle Dharma . Only with our wisdom-life can we resolve the many hardships of sentient beings . So, because of this, for himself and for others, [the king] hoped to attain the wondrous Dharma . Therefore, he posted proclamations in search of the Dharma throughout the four directions . Who was willing to teach him the Great Vehicle Dharma? . This is in the previous sutra passage . As long as someone was willing to come and teach him [the Dharma], the king was willing to dedicate both his body and mind to him . This was his sincere aspiration to seek the Dharma .

Yet it is not that we can get it just by asking; it all depends on karmic affinities . “With the natural karmic affinities of their past lives, they converged in resonance with the path” . Moreover, “Had it not been for this king, the mystic would have had no one to take as a companion” . [They were] teacher and student, master and companion . This mystic knew that he had this ability . But this mystic did not want to transmit the Dharma to ordinary people . It was just that the king had such good conditions to seek a master; he [sought] someone who could teach him the Great Vehicle Dharma . This mystic had great confidence in himself; he was confident that he had this wondrous Dharma to teach,

and the person he would teach it to was the king . He felt that [this king] was the right recipient for him to pass on the Dharma to . So, “Had it not been for this king, the mystic would have had no one to take as a companion” . In other words, the mystic was choosing a disciple or a recipient [of his teachings] . [The mystic] would not accept anyone without the status of a king . However, “Had it not been for this mystic, this king would have had no one to honor as his master” . The king was seeking a confident person like this, someone who had the wondrous Dharma and confidence in himself . This was the person he was seeking .

This teacher had to have confidence, and this Dharma had to be very wondrous; it is the subtle and wondrous Great Dharma . Because of this, the king was willing to accept this [mystic] who had confidence in himself . The king was willing to honor this teacher as his master, and he was willing to accept his teachings . This was also because of what the mystic was like; otherwise, the king would not honor him as his master .

So, because this king sincerely sought the Dharma, and especially since he sought the Great Dharma with sincere aspirations, . “When the king sought a master, the mystic came readily” . The king’s requests suited this mystic, so [the mystic] came; this was due to their karmic affinities . “This kind of encounter is extraordinary” .

Think about it; this majestic king sought neither fame nor fortune nor riches . All he sought was the Wondrous Dharma of the Great Vehicle . In this world, a king like this is very extraordinary . He was respected by his people, yet was willing to seek the Dharma, the Great Vehicle Dharma . He was not tempted by worldly pleasures; . His heart was dedicated to the Dharma . This is not easy to come by; this is very extraordinary in this world . Moreover, there was this mystic who had such confidence; he was confident that his Dharma was unsurpassed . So, he dared to express to the king that he was confident and he had this wondrous Dharma . Think about it . Isn’t this an “extraordinary encounter”? . These two people were both like this; they each had such confidence . This is not easy to come by .

We know that, “For many distant kalpas, this king had been seeking the Great Vehicle Dharma” and not just in this lifetime alone .

Since distant kalpas ago, this king had been seeking the Great Vehicle Dharma . From the very beginning all the way to this day, . He resonated with the path, so they suddenly met in this place.

Yesterday we discussed how this process lasted many kalpas . Throughout lifetime after lifetime, he never forgot to seek the Great Dharma . The Great Dharma cannot be attained in one lifetime . Many causes and conditions needed to be fulfilled . Just knowing it is not enough; we must put it into action by fulfilling the “Six Paramitas” . We must truly seek to experience it by genuinely going out to serve others . It is not enough to just know the . Dharma’s names and appearances . We must genuinely go among people and learn from experience .

What does it mean to give? . What we give to others is more than just external objects . What we give comes from both the outside and the inside; we are willing to give with every part of ourselves . Even if it means giving our lives, we are willing to give . This practice of giving also [creates] great affinities . This is what it means to put the Dharma into action . Not only must we give, we must also uphold the precepts . We must give and uphold the precepts . Upholding the precepts is not just something we talk about . To uphold the precepts, one also need this kind of environment . Even as a king, he did not lose his aspirations to the temptations of desire and pleasure . He still remembered to seek the Dharma . The Dharma and our wisdom-life are even more important than our own lives . The Dharma is more precious than any worldly pleasures . So, his every thought was on the Dharma . He was not deluded by pleasure and desire . Thus, he guarded against wrongs and stopped evils . His mind was free of greed and desire . When it came to his throne, his wife and so on, he was willing to give them all up and uphold the precepts .

He did not fear hard work and was willing to serve as a slave . He was willing to become a slave to follow his master . “I will offer myself to him as a slave” . We also discussed this yesterday . He was a king, and yet he was willing to offer himself as a servant . He was willing to become a slave and give his master everything that he wanted . He was willing to humble himself and work hard without complaint . Even if it cost him his head, eyes, marrow and brain, he was willing to give . This was how he was willing to give his life and engage in the practice of patience . He not only upheld the precepts; he also practiced patience . He was willing to serve as a slave; this is diligence . In order to seek the Dharma, he was diligent . This is also a testament to his power of Samadhi throughout many kalpas; he focused on seeking the Dharma and never lost sight of [His aspiration] . This is wisdom . Throughout lifetime after lifetime, throughout many long kalpas, this king sought the Great Vehicle Dharma, practiced the Six Paramitas and perfected them all throughout the course of many lifetimes . He put the Dharma into action . He did more than just know about it or talk about it; . He physically devoted himself and put it into action .

“From the very beginning all the way to this day” means that [he sought the Dharma] from the very beginning all the way to now . Thus, “He was able to resonate with the path” . Now, he was a king . He sought a master and his master came . The mystic came to accept him and teach the Dharma . Isn’t this because they both resonated with the path? . [The king] was seeking, and the mystic came in response to His request, “so they suddenly met in this place” and had this encounter . So, this is how they came to meet each other at this time . One of them sought the Dharma, and the other said, . “I have Dharma to teach you, and here are my conditions…” . Then he began to reveal his conditions . This is because they both connected in resonance with the path .

So, the previous sutra passage says, . “The people of the world at that time had an immeasurably long lifespan” .

“The people of the world at that time had an immeasurably long lifespan. But for the sake of the Dharma,. I renounced my royal position and entrusted the government to the crown prince. The drums were beaten to announce my search for the Dharma throughout the four directions, ‘For whoever can teach me the Great Vehicle, ‘I will offer myself as a slave’ ‘for all my life'”.

At the time when he was king, people had very long lifespans . This was when people’s lifespans lasted up to 84,000 years . After every 100 years, one year was subtracted . This is because sentient beings’ greed grew greater and greater, and they killed more and more beings . This is the collective karma of sentient beings . Their lifespans decreased every 100 years, and this decreasing continued . So, now we see very few people who live past 100 . This is because we are in a decreasing kalpa .

So, when this king was alive, it was during the era when people had immeasurably long lifespans . “But for the sake of the Dharma, he renounced his royal position” . He wanted to seek the Dharma, so he [renounced] his royal position as king and entrusted it to the prince . He did not cling to his royal position as king . He gave up his title and position and focused on seeking the Dharma . Who was the person he sought, the one to teach him the Wondrous Dharma of the Great Vehicle? . So, “The drums were beaten to announce his search for the Dharma throughout the four directions” . He sought [the Dharma] everywhere and

even announced his conditions, . “For whoever can teach me the Great Vehicle,. I am willing to offer myself as a slave for all my life” . This would be for his entire life! . It was not a temporary thing . A slave is an enslaved servant . He was willing to offer himself up and take orders . He was originally in the position to give orders and tell others what to do . He only needed to speak; he never needed to lift a finger . Now, he was willing to use his body for whomever could teach him the Dharma, serving that person . This is how sincerely the king sought the Dharma .

In the next sutra passage, the Buddha said, .

“At that time a mystic came and said to the king, ‘I have the Great Vehicle Dharma’ ‘known as the Wondrous Lotus Sutra’ ‘If you do not go against me,’ ‘I will teach it for you'”.

This mystic had seen the king’s proclamations posted everywhere that he was in search of a master . He saw this proclamation being made, and this is when the mystic appeared . He came to the palace on his own, went before the king and said, . “I have the Great Vehicle Dharma. This Great Vehicle Dharma is called the Wondrous Lotus Sutra. If the king will not go against my conditions,. I am willing to teach you” . These were the conditions he presented to the king . He did not only want the king to be his slave, he also had very demanding conditions .

So, it was because the king “sought the Dharma and publicly issued a proclamation” that this mystic appeared .

At that time a mystic came and said to the king: . Because the king sought the Dharma and had publicly issued a proclamation, there came a mystic . This shows that the mystic’s agreement to impart the Dharma was in exact accord with the king’s wishes to accept the Dharma and serve him reverently . The mystic said this to the king and the king was delighted . Thus they connected in resonance with the path . Had it not been for this king, the mystic would have had no one to take as his companion . Had it not been for the mystic, this king would have had no one to honor as his master.

This shows that the mystic was already willing and had already agreed . He agreed to [teach] the king and told him, . “I have confidence. I have the Wondrous Dharma of the Great Vehicle, which is called the Lotus Sutra. I am willing to teach it to you” . This “was in exact accord with the king’s wishes” . Nothing else was important to the king . The most important thing was the Wondrous Dharma of the Great Vehicle . This was what was in true accordance with the king’s wishes . Because of this, the king accepted with utmost respect . One was willing to give and the other was willing to accept; they were in mutual accord .

The mystic told [his conditions] to the king . “As long as you promise to do every single thing I say,. I am willing to teach you and pass this Dharma on to you” . The king heard this and rejoiced . He was delighted and bursting with joy . He heard [the mystic] had the wondrous Dharma, and this was exactly what [the king] was seeking, so he was full of joy . This is “connecting in resonance with the path” .

One sought the Dharma, and the other said, “I have confidence that. I have this wondrous Dharma that I can give you” . One had a request, and the other was willing to give it to him; this is “connecting in resonance with the path” . So, “Had it not been for this king, the mystic would have had no one to take as a companion” . If it had not been for this king, this mystic would not have appeared . This is because this mystic was very proud and had a very arrogant personality . If he had not been a king, [the mystic] would not have been willing to impart the Dharma to him . So, had it not been for this king, this mystic would not have appeared . So, “Had it not been for the mystic, this king would have had no one to honor as his master” . Because the king saw that this mystic was very confident, the king gave rise to great joy in his heart . This is resonance . This was their karmic affinities . This is connecting in resonance with the path . [Thus,] the king honored him as his master .

The mystic said, . “I have the Great Vehicle Dharma known as the Wondrous Lotus Sutra” .

I have the Great Vehicle Dharma known as the Wondrous Lotus Sutra: . That mystic said, . “I have the great teaching known as the Wondrous Lotus Sutra” . When the king sought a master to pass the wondrous Dharma unto him, the mystic came readily.

That mystic said to the king, . “The wondrous Dharma I have is called the Wondrous Dharma Lotus Sutra” . This was just what the king needed . Just hearing the words . “Wondrous Dharma Lotus Sutra,” he could not help but give rise to joy . The mystic came and the king rejoiced . It was incredible! . This was their karmic affinity .

The teacher and student, request and response were all in harmony . This kind of encounter is extraordinary . It is the manifestation of the great provisional and is incredible.

“The teacher and student, request and response were all in harmony” . The teacher came, and the student had a request . So, when it says “teacher and student,” the “teacher” refers to the instructor, and the “student” refers to the pupil, the one who sought the Dharma . The teacher was there because the student sought the Dharma . So, he had to reach deep inside himself to find sufficient teachings to to suit his student’s needs . This is the “teacher and student” . So, “request” here refers to the request of the student . The teacher had to meet this request . Thus the “request” accorded with the “response” . They were in harmony; they were in perfect accord with each other . So, “This kind of encounter is extraordinary” . It was “an extraordinary encounter” .

The mystic who came had many great demands . He used all kinds of challenges to test him . There was nothing he did not ask him to do . [The king] very willingly accepted them . So, the teacher and student had this request and response for each other . “Whatever the teacher asks me to do,. I will absolutely do it” . When the teacher had a request, the student also had to respond . The Dharma that the student sought was something his teacher could give to him . If students do not first serve as apprentices, then how can their masters pass on their skills to them? .

It is the same principle . So, requesting and responding are mutual . One sought the Wondrous Dharma, so the other was willing to give it to him . One said, “I have the Dharma, and I am willing to give it to you, but I have many requests for you before I give this Dharma to you” . This was a mutual request and response; both sides were willing to accord with one another . This is truly an “extraordinary encounter” . Even when [the mystic] made unreasonable requests, [the king] was still willing to serve him . He underwent so many trials and tribulations without blame, regret or complaint . In so doing, he fulfilled the Six Paramitas . Thus, he sought the Dharma with great sincerity .

This was the “manifestation of the great provisional” .

The king was a sage of great wisdom . We have said before that [despite] being a sage of great wisdom, he did not hesitate to serve as a slave and was willing to bear all kinds of tribulations; he did all of this willingly .

This is the great provisional . [The Buddha] applied it here to teach us about how this king was able to seek the Dharma with such sincerity, so for us insignificant ordinary beings, what is there to be afraid of? . What suffering is there to fear? . The king was willing to humble himself in order to seek the Dharma . For us average people, what kind of status are we so concerned about? . How much arrogance do we still have? . What qualifications [do we claim] to feel so haughty and arrogant? . Our aspiration to seek the Dharma is very sincere to begin with, so we must let go of all views of self and seek the Dharma with determination . In seeking the Dharma, we must go out to serve others . This is the great provisional,

using skillful means to teach the future world . He was willing to use this kind of teaching, to reveal [the Dharma] in this way, so He also needed someone like this to be an adverse and harmful friend . [He needed] this kind of spiritual friend to treat him in this way . So, He was free of hatred and regret . This was incredible; it was the revelation of the great provisional . If he did not have someone come to test him, then how would we be able to see this spiritual practitioner’s ability to willingly put everything aside to serve others? . This is the “manifestation of the great provisional” . This is the role model of the wise sage seeking the Dharma . This is the “manifestation of the great provisional” . It truly is incredible .

So, “Nevertheless, this wondrous sutra’s principles transcend the Four Agamas, so it is called the Great Vehicle. Its teachings encompass the One Vehicle and “contain all Small and Middle Vehicle teachings, so it is called the wondrous Dharma” .

“The Four Agamas” are the “Four Agama Sutras” . The Agama Sutras were later divided into four, the “Ekottaragama,” the “Madhyamagama,” the “Dirghama” and the “Samyuktagama” .

“Nevertheless, this wondrous sutra’s principles transcend the Four Agamas, so it is called the Great Vehicle. Its teachings encompass the One Vehicle and “contain all Small and Middle Vehicle teachings, so it is called the wondrous Dharma. The Four Agamas: Ekottaragama, Madhyamagama, Dirghama and. Samyuktagama.”

The Agama Sutras are divided into these four .

The Ekottaragama is the Dharma spoken by the Buddha . These are the short, fitting verses that, during the compilation of the sutras, were gathered together again . This is called the “Ekottaragama” . What about the “Madhyamagama”? . Those are stories from the sutras that are neither long nor short and are suitable for our usual Dharma studies . How do we choose models [for us to follow]? . In this sutra, there are stories we should learn that are suitable for our use .

What about the “Dirghama”? . When it comes to the “Dirghama,” this sutra text is fairly long, with long stories . This is the “Dirghama” . As for the “Samyuktagama”, all kinds of teachings have been compiled together in this sutra . As long as they could inspire people’s minds and be of use to everyone, they were all gathered together here . This is known as the “Samyuktagama” .

As long as it could inspire people’s minds, [it was included] . When the Buddha taught the Dharma, sometimes, on the road, . He would observe His surroundings and teach the Dharma accordingly . This is all recorded in the sutra .

For example, one time, while walking down the road, a gust of wind blew a piece of paper [before Him] . The Buddha said to Ananda, . “Come, pick up that piece of paper” . He picked it up . Then the Buddha said to Ananda, . “Smell it. What does this paper smell like?” . Ananda took it and smelled it . “This piece of paper is very unusual; it is so fragrant!” . The Buddha then asked Ananda, . “Why is this piece of paper fragrant?” . Ananda answered, . “It is very simple. Venerable Buddha, this paper was probably used to wrap incense. That is why this paper is so fragrant. It smells like fragrant wood” . Yes, this made sense .

They walked farther and saw some string . “Ananda, bring that string over here and smell it” . He picked it up . “Ack! Venerable Buddha, this string stinks like rotten fish” . The Buddha asked, . “Ananda, why does the string stink like rotten fish?” . Ananda said, . “This string has a fishy odor. It smells like rotten fish. Buddha, this string must have been used to wrap fish” .

The Buddha said, . “Yes, this is grass twine used to wrap fish. This is just like us humans. Whatever environment we are in, whatever kind of people we interact with, we will be influenced by them. If we are around good people, diligent people, then naturally we will be diligent. If we are around lazy, unwholesome people, we will become the same as the lazy and unwholesome people. It is the same thing. We need to choose our friends wisely” .

This is all written in the Agama Sutras . The Ekottaragama, the Madhyamagama, the Dirghama and the Samyuktagama are generally referred to as the Four Agamas . These are the Agama Sutras; they are divided into the Four Agamas .

However, the Wondrous Dharma Lotus Flower Sutra has already surpassed the Four Agamas . It not only surpasses the Four Agamas, but it also surpasses the Vaipulya and surpasses the Prajna . So, the Buddha has opened up the provisional to reveal the true . This is the One True Great Dharma known as the Wondrous Dharma Lotus Flower Sutra . So, this is a wondrous sutra . It is the most subtle and wondrous sutra . Its principles surpass the Four Agamas and even the Vaipulya and the Prajna . This is true emptiness and wondrous existence, the wonderful Lotus Sutra . So, it has surpassed [all else] .

“Its teachings encompass the One Vehicle” . This means that it encompasses everything in the Middle and Small Vehicle teachings . The Lotus Sutra encompasses all these teachings and principles . So, “Its teachings encompass the One Vehicle” . So, everything in the Small and Middle Vehicles, whether it is the Small Vehicle or Middle Vehicle, all that Dharma is encompassed in the Wondrous Dharma Lotus Sutra . All of the principles this sutra contains are free of contradictions; it contains everything . [This sutra] distils the essence of all sutras . It is free of any miscellaneous elements . The Buddha has [filtered through] the Small and Middle Vehicle Dharma and encompassed its essence within [the Lotus Sutra] . Even the Mahaprajnaparamita sutras are integrated within [this sutra] .

So, the Lotus Sutra is the king of all sutras . It is the essence of all Dharma and encompasses all . Middle and Small Vehicle teachings, “so it is called the wondrous Dharma” . All Dharma is a method . Everything that these methods have to teach us is within this Wondrous Dharma .

So, “If you do not go against me,. I will teach it for you” .

If you do not go against me, . I will teach it for you: . If you do not go against my wishes, then I will teach it for you . Do not go against: This means that he must not go against his master’s wishes . So long as the king did not go against his instructions, the master would readily impart the teachings.

This mystic came, and this is what he said . “I have such good teachings. It is the most subtle and wondrous Dharma. King, if you do not go against my requests, my orders and whatever I tell you to do and so on, if you do not disobey me,. I will teach it to you” . This was a very demanding request . [He made this] very, very demanding request, in hopes that the king would not go against him . Thus he said, . “If you do not go against my wishes, then I will teach it for you. This is what I want and you must act in accordance with my wishes” .

So, “do not go against” here means “do not disobey the master’s wishes” . Whatever the master wants, his disciple must obey him . “The king [must] not go against his instructions. Whatever I tell you to do, you must do it; you cannot disobey my wishes. If you can manage this,. I will readily impart the teachings. If you can follow me and do not disobey my wishes,. I will naturally impart to you this Dharma ” .

So [he said], “Do not go against me” .

Do not go against me: He must call the teacher of the path his master . The king must listen to his words and follow his actions, instead of just relying on his own status . The mystic was testing the king to see if he still clung to anything, such as his nobility and power . If the king was like this, he would be not worthy of being taught the Path.

“Do not go against me” means that “he must call the teacher of the path his master” . [The mystic] would impart the teachings of the path unto him, thus [the king] must call him master . So, “The king must listen to his words and follow his actions” . Since these were the words of his teacher, this disciple absolutely had to listen . For everything [the mystic] said, [the king] “listened to his words and followed his actions” . No matter what it was, he had to be very respectful and obedient . He could not “just rely on his status,” no . He could not say, “I am the king, and you are a mystic. You came to teach me, and you must respect me because I am the king” . He could not have this mindset . “Do not think that because you are the king,. I must respect you; no. You cannot use your title of king to win any favors from me. Rather, you have to obey my teachings” .

This is how [the mystic] tested him [to see if he] “still clung to anything” . Did he have any [hidden] intentions, such as “clinging to his nobility and power”? . Being a king, this was such a noble position . He had power; he was the king . The authority was in his hands . So [the mystic felt] just because he was the king he did not need to have that nobility and status . “Since you are going to become my disciple, you have no wealth or status now; now you have no power as king” . [Thus,] “If the king was like this, he would not be worthy of being taught the Path. If you are like this and feel that you have a king’s position, or that you still have special authority, if you are like this, [you are] not worthy of being taught the path, and I will not teach you the Dharma. If you still have this mindset, then I will never teach the Dharma to you. Let me be clear about that. You do not have a king’s status. You do not have a king’s authority. You do not have a king’s nobility. You have to listen to everything I say and serve as my slave. This is what you must do” .

So, “When the Buddha transformed sentient beings,. He completely accorded with their minds to teach and transform them” . We should know that the Buddha wanted to transform sentient beings, so He had to give everything He could give . He had to fulfill the Six Paramitas . If sentient beings did not make a request, . He did not respond . For everything they sought, He had to answer . This is to say nothing of the manifestation of the great provisional . The Buddha revealed this [teaching] so people in future lifetimes could understand that seeking the Dharma is a very serious, very precious and sacred matter . So, “When the Buddha transformed sentient beings,. He completely accorded with their minds to teach and transform them” . This is the revelation of the great provisional so that everyone would understand that this is the process of seeking the Dharma .

“At that time the mystic was only willing to teach if the person did not go against his wishes” . For this mystic to impart his teachings, the recipient could not disobey his wishes . Only then would he be willing to teach the Dharma . So, his request was that . “You must act in accord with my wishes. This shows that he was a friend providing adverse conditions” . We already know this . We have discussed earlier about favorable and adverse conditions and positive and negative affinities . Both positive and negative affinities are assisting conditions . His encounter with this mystic now was an adverse condition, an adverse and negative affinity that came to temper and refine him . He was a friend providing adverse conditions .

When the Buddha transformed sentient beings, . He completely accorded with their minds to teach and transform them . At that time the mystic was only willing to teach if people did not go against his wishes . This shows that he was a friend providing adverse conditions .

As Buddhist practitioners, we must be understanding and forgiving . I constantly tell everyone that in dealing with people, if someone treats us like this, we must quickly change our mindset to one of understanding, forgiveness and gratitude . “You have treated me this way;. I am very content” . When we can use this kind of contentment, understanding, forgiveness and gratitude to face every kind of condition in this world, they will all become assisting conditions . Is it a beneficial adverse condition or a positive assisting condition? . If we want to engage in spiritual practice, we must know that whatever the conditions may be, we have to adapt to them all . Then we will be able to truly fulfill the Six Paramitas . Therefore, we must always be mindful

Episode 1323 – Toiling Throughout Many Kalpas to Seek the Dharma

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>> “He raised as an example how He toiled throughout many past kalpas. He did not hesitate to give his life or serve as a slave to advance in seeking the wondrous Dharma. He did this to inspire those people. How could they not seek to diligently follow the Bodhisattva-path of diligently advancing? Noble beings of great wisdom who approach the great path to Buddhahood are most easily taught and transformed and most easily attain Bodhi.”

>> “I earnestly practiced giving, begrudging nothing in my heart, not elephants, horses, the Seven Treasures, kingdoms, cities, wives, children, slaves, maids, servants, not my head, eyes, marrow, brain, body, flesh, hands or feet. I would not even begrudge my own life.”    [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> “The people of the world at that time had an immeasurably long lifespan. But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince. The drums were beaten to announce my search for the Dharma throughout the four directions ‘For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life.'”    [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> The people of the world at that time had an immeasurably long lifespan: At that time in the past, peoples’ lifespans were very long. Kalpa: An immeasurably long time, so long it is difficult to fathom.

>> But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince: Out of His desire to seek the wondrous Dharma, He readily abandoned His position as king and entrusted the affairs of the kingdom to the crown prince.

>> The drums were beaten to announce my search for the Dharma throughout the four directions: The great drums were beaten, announcing his proclamation to seek the wondrous Dharma throughout the four directions.

>> For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life: For the sake of seeking the Great Dharma and a teacher of the Great Vehicle, he vowed to attend to and serve his master for his entire life.

>> By saying “all my life”, He meant this would not be merely temporary. By saying He was willing to become his slave, He vowed to remain at his disposal to run errands for him in order to provide what he needed and act as his servant.
>> If one is not humble, how can one learn the Dharma? If one is not patient, how can one endure toilsome hardships? For the sake of the people of the world, He set an example as a noble being to help those who seek the path follow the principles.

>> All the favorable conditions we benefit from, as well as our direct retributions, our family and so on are all part of our own blessed retribution. He was no longer attached to these and was willing to give up this retribution to seek a master who could expound this Lotus Sutra. Moreover, he was willing to serve his master for all his life.

>> Since distant kalpas ago, Sakyamuni had diligently sought out this sutra. He viewed internal and external wealth such as this as defiled and impure. He abandoned it and remained unattached to desire.

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“He raised as an example how He toiled throughout many past kalpas.
He did not hesitate to give his life
or serve as a slave to advance in seeking the wondrous Dharma.
He did this to inspire those people.
How could they not seek
to diligently follow the Bodhisattva-path of diligently advancing?
Noble beings of great wisdom
who approach the great path to Buddhahood are most easily taught and transformed
and most easily attain Bodhi.”

We must mindfully seek to understand this! In His compassion, Sakyamuni Buddha used the principles to help us understand. It was not easy [to do it this way], so He used matters and appearances to help us understand even more clearly. He began to speak of the past, about how, countless kalpas in the past, He engaged in spiritual practice. Throughout many kalpas in the past, for a very long period of time, for lifetime after lifetime, He persisted in. His spiritual aspirations to seek the Great Vehicle Dharma. So, He toiled lifetime after lifetime; He [worked] very diligently and was not afraid of hard work. At the same time, He did not hesitate to give His life, even if it meant serving as a slave. This is how He advanced in seeking the wondrous Dharma. In particular, as a king who held a position of utmost respect and nobility, he willingly served as a slave to seek the Dharma and advanced in seeking the Buddha-Dharma this way.

This was no simple aspiration; how could an average person do this? So, He used this appearance to encourage us, encouraging us ordinary people, us practitioners, to have this kind of spirit. This was the process that. Sakyamuni Buddha went through in seeking the path to Buddhahood. So, what about us who have now formed aspirations and made vows? We must emulate Sakyamuni Buddha. This is what it means to learn the Buddha’s teachings. To learn means to emulate. To learn from the Buddha, [we must practice] as the Buddha practices, taking what the Buddha tells us to do and practicing according to what we have heard. This is to encourage us.

In Sakyamuni Buddha’s past lives, lifetime after lifetime, He walked this path. Now, since we have formed aspirations, we must form aspirations for lifetime after lifetime in the future. What Sakyamuni Buddha did in the past is what we [must do] in the future. We must also learn from the Buddha and not be afraid of hard work. The Buddha was very straightforward in letting us know that spiritual practice is no short-term matter. He did not say, “Let me tell you; if you just obey me, you will be saved.” It is not that at all! “It depends on you. If I teach you something, you must comprehend it and engage in spiritual practice accordingly. This is not just for a short time. This is not just for one lifetime. This must be done lifetime after lifetime.”

This is because, for lifetime after lifetime, we have accumulated so many habitual tendencies; we have already formed habits, which are ignorance and afflictions. Our minds are full of delusions. We really do not understand anything. They have accumulated for a very long time. Lifetime after lifetime, they have led us to become lost led us to become ignorant. We cannot see matters clearly, to say nothing of the principles. How could we quickly come to a realization? To eliminate our habitual tendencies and eliminate our ignorance and afflictions is not easy at all! We can all comprehend this now. We must eliminate afflictions. We must eliminate ignorance. When it comes to our own afflictions, in our everyday lives, we clearly understand, “Ah, I should not be afflicted over this matter. Ah, I should not get angry over that small comment. Is that necessary?”

We should ask ourselves this; if we can say, “Let it go. Not only must I be free of resentment and hatred, I must also eliminate my bias toward this person. I must work hard to form good affinities with him.” Are we doing these things? If we are, this shows that our habitual tendencies and ignorance have already been reduced. And if we are not, this shows that we are still our old selves. If we still remain the same, then spending a long time [in spiritual practice] will still be of no use. This is why the Buddha came to encourage us. In His past lifetimes, He toiled throughout many past kalpas. For a long time, He had gave his life unstintingly. He had the high status of a king, but for the sake of seeking the Dharma, He was willing to serve as a slave to seek the wondrous Dharma.

He was able to do it; are we able to do it? When we do some small thing for others, and they give the slightest look or tone, we begin to give rise to arrogant thoughts and a [bad] attitude. We are such unenlightened people; just from giving to someone else, we become proud and have such haughty and arrogant thoughts that we are unable to control them. This is to say nothing of a person of such high status [as the king]! He was willing to humble Himself and, for the sake of seeking the Dharma, serve as a slave to be ordered around, without hesitating to give up His life. Would we be able to do this? This is very difficult. However, the Buddha truly was able to do this. The Buddha does not speak falsehoods or make overstatements. What He speaks is the truth. So, when He speaks of the past, we should have faith in it.

Once we have faith in it, we should make vows to understand it. To understand it, we must put it into practice so that we will be able to realize it and experience it. Only then will we truly be able to experience it, understand it and attain realization. If we do not believe in what was said to us, how can we be willing to make vows to understand it? To understand it, we must put it into practice. “Only the person who drinks the water knows if it is hot or cold.” If someone says, “This cup of tea is very bitter,” how would we know? “It is bitter; do you dare drink it? Taste it.” When we taste it, “It really is bitter! You have to drink it all. I don’t dare to.” So, only the person who tries it will know. If we are brave, “As long as it is good for me, I will drink it.” If we take the medicine suited to our illness, this will be helpful to our body and mind. Good medicine tastes bitter. If we do not try it to see what it tastes like, how will we know that good medicine is bitter? We would not know.

The principle is the same. In His compassion, the Buddha spoke of His past to inspire people. “I did it, so why can’t you do it?” This is how the Buddha encouraged us. “I was not afraid to toil and did not hesitate to give up my life. How is it that you are all afraid to do it? Why don’t you diligently seek to advance? In the past, I also took this path. Why won’t you dare to take this path? I came on this path, walking this diligent Bodhisattva-path. This is the direction of the Bodhisattva-path. This is the path you must take. How could you not have faith in it? “Do you dare not to walk this path? You must have faith, make vows and take action. You must have faith. You must make vows. You must put it into practice in order to experience and comprehend it. Then we can go from that place to this place.” This was to encourage us.

“Noble beings of great wisdom approach the great path to Buddhahood.” The fact is that we are not willing to walk [this path]; we think too much of ourselves and are afraid of hard work. So, we have difficulty [doing this]. What about the Buddha? He was a noble being of great wisdom. He was eager to approach the great path to Buddhahood. Due to His great wisdom, He also sought to attain enlightenment. He sought to do so very extensively so that He could become one with the universe. He wanted to understand things to this extent. So, [He was] a “noble being of great wisdom.” His aspiration was to approach the great path to Buddhahood. [Attaining] Buddhahood is enlightenment; this is approaching the great path to awakening. When people have this kind of determination, they are the easiest to teach and transform. This is what it takes for people to easily accept [the Dharma]. If people lack this great wisdom, they will not be willing to approach the path to awakening. It will be very difficult.

For us, we must truly be able to listen to and receive the Dharma. We must also put it into practice. In our interpersonal relationships, we must also truly have understanding and tolerance and maintain a mind full of gratitude in all matters. Just being able to do this is not easy on its own, not to mention approaching the great path to Buddhahood. This is very difficult. Only noble beings of great wisdom [can do this]. This kind of person of great wisdom is willing to approach the great path to awakening. To approach Buddhahood is to approach awakening, to approach the great path to awakening. A person like this is the easiest to teach and transform. A person like this is capable of attaining Bodhi.

So, people must go through many kalpas, an incalculable amount of time. Thus those in the world who want to attain Buddhahood are few. Although the present Buddha Sakyamuni [lived] over 2000 years ago, for the next Buddha to come, for one who has attained Buddhahood and realized the true principles of the universe to appear in this world, we must continue to wait several billion years for Maitreya Buddha. Now, we still call Him Maitreya Bodhisattva. In the future, He will be Maitreya Buddha; at that time, He will truly find this great path to Buddhahood to walk upon.

It is possible that Maitreya Bodhisattva is among people in this world now, humbling himself and serving without fear of hard work. We have seen quite a few people [like this] by now. Who of these Living Bodhisattvas is Maitreya Bodhisattva, who humbles himself and truly goes among people to serve without fear of hard work? There are many people who are like this now. But have these people truly reached [the point where] they do not hesitate to give their life and serve as a slave to advance in seeking the wondrous Dharma? Do they have this kind of determination? Do they diligently seek the Bodhisattva-path? Are they so diligent that they are actualizing the Six Paramitas in all actions?

It is the same with us. In lifetime after lifetime, sometimes our practice [in a monastic community] cannot compare to the many [who practice] outside at the recycling station, or in their communities or coming and going internationally. They are all serving others like this. They also must undergo this for a long time. In this lifetime, they must be tempered. These seeds [in our] consciousness must be continually accumulated. As we serve others, these resulting seeds will gradually be accumulated and stored in our eighth consciousness.

Within our eighth consciousness, with our current behaviors, ignorance and afflictions will gradually decrease. Within our eighth consciousness, our ignorance, afflictions and dust-like delusions will gradually decrease. This takes a very long time. Bad seeds will continually be eliminated, while good seeds will continually grow. Bad seeds [such as] afflictions, ignorance and dust-like afflictions will continue to decrease until none remain. What remains in the eighth consciousness is pure. This is returning to our nature of True Suchness. This pure ninth consciousness is [found] by the most completely pure seeds returning to the ninth consciousness. If there are still any seeds of contamination, we remain in the eighth consciousness.

So, how long will it take before our seeds of affliction are completely eliminated? When will these seeds be able to be completely pure and return to our ninth consciousness? At that point we become one with the universe; between heaven and Earth, there will be no principles that we do not thoroughly understand. This is how those with great wisdom approach the great path to Buddhahood approach the great path to awakening. When our eighth consciousness is continually purified, we can become noble beings of great wisdom. The more we purify ourselves, the more our ignorance gradually decreases. Being noble beings of great wisdom means we gradually approach [the state of] noble beings. We develop our great wisdom and decrease our ignorance and afflictions. This way, naturally our mind and efforts will approach the great path. Then, when we listen to the Dharma, we will hear one teaching and understand 1000. When we hear the Dharma, we must understand it deeply. We must not only understand, but also form great aspirations, make great vows and put them into practice. This way we can easily attain Bodhi.

This is why we must put great effort into spiritual practice. Sakyamuni Buddha has already attained Buddhahood. He explained how, before He attained Buddhahood, this was the process by which He sought the Dharma. He told us about many kalpas ago, a very, very long time ago. “It takes a very long time [to attain Buddhahood]. Does this scare you?” In the Chapter on the Parable of the Conjured City, they were on a very long journey. “The road ahead may also be very dangerous. It is still very far, so I don’t dare to go. I think I will just stop here. I want to go back.” Perhaps most people were like this. So, the Buddha wanted us to first know, “There is still a very long way, so everyone must be mentally prepared for this.”

The Buddha does not speak falsehoods. He absolutely did not say, “If you listen to me, you can attain Buddhahood right away.” He did not. We must still spend a long time serving like this, being unafraid of suffering or facing resentment. When adversity and evil come to torment us, our hearts will be free of resentment. This means we have polished away the afflictions and ignorance in our minds. Our hearts are free of resentment and hatred, and we are still willing to give. “I am grateful! The one who was testing me also has the Buddha-nature in his mind. In the future, he can also attain Buddhahood.” This is what is admirable about the Buddha. He had enduring perseverance and taught us with true words. So, we must really have faith in the Dharma that the Buddha taught us.

The previous sutra said,

“I earnestly practiced giving, begrudging nothing in my heart, not elephants, horses, the Seven Treasures, kingdoms, cities, wives, children, slaves, maids, servants, not my head, eyes, marrow, brain, body, flesh, hands or feet. I would not even begrudge my own life.”

[He said,] “I gave both external wealth and internal-external wealth, such as wives and servants, which were most beloved to me. These wives, princesses, children and so on were what I loved most and was most attached to. I had to give them all up. These people were outside of my own body. They were apart from my own body, but they were the people I was most attached to. If I had to completely give them up for the sake of the wondrous Dharma, I was willing.”

But for people nowadays, if the person they love falls in love with someone else or if another comes to fight over the one they love, they cannot stand it and will fight others to the death. This is how ordinary people are. For noble beings, “Even the person I love, I am willing to give them up. I will allow the two of them [to be together], so I am willing to let go.” But ordinary beings cannot do this with this half-internal, half-external wealth. “I am willing to give it up. Even if I need to give up my own life, then that is what I will do. I want to develop my wisdom-life, so I am willing to do this. I can give up my life; our lives are limited in years, but our wisdom-life is endless. I can still seek the wondrous Dharma and grow in wisdom-life. I am willing to give my life.” Sakyamuni Buddha was one who sought the Dharma like this in a past life and told us about it. Are we able to do it?

The next passage says,

“The people of the world at that time had an immeasurably long lifespan. But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince. The drums were beaten to announce my search for the Dharma throughout the four directions ‘For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life.'”

This passage is very simple; it is like a story. This was the Buddha’s past life many kalpas ago. At that time, people in this world had very long lifespans. We have explained before what a “kalpa” is. In a kalpa, how long is the longest lifespan? It is 84,000 years. It is because of sentient beings’ karma that [their lifespan] decreases by one year every 100 years. In this way, humans’ lives in this world continue to shorten gradually. Our lives today are only several decades long. Although there are people in this world who live to be over or nearly 100 years old, there are [many instances of] impermanence nowadays. The population is large and there is imbalance in nature and in people’s minds. There are manmade and natural disasters.

Especially now that transportation is so advanced, many people travel back and forth, so anything can happen at any time. Now we even see cases with people who have rare disorders. Take diabetes for example. Although it is very common now, previously it was not until someone was older that they developed diabetes. Now, even children have diabetes. Young people also have it. Now there are more and more rare disorders.

There are cases like these that show the impermanence of life. This is to say nothing of brain or heart disease. Someone will be talking and laughing, and suddenly they pass away. This happens too! People’s lives these days are short.

In the past, [human] lives were, on average, 84,000 years. They have continually decreased. Now, people’s lives are, on average, only several decades long. Their lifespans continue to get shorter with the spread of natural and manmade disasters. Every time [a disaster] occurs, there is a sudden great loss of human life. In this way, on average, human lifespans will become ten years. The more disasters there are, the shorter and more impermanent human lives will be. Each day, we do not know what tomorrow will bring. So, we should be very clear about this.

But what the Buddha said about how. “The people of the world at that time had an immeasurably long lifespan,” was a very long time ago. Back then, a very long time ago in the past, people’s lifespans were measured in “kalpas.” A “kalpa” is an immeasurably long time, “so long that it is difficult to fathom.” This is a very long [time].

The people of the world at that time had an immeasurably long lifespan: At that time in the past, peoples’ lifespans were very long. Kalpa: An immeasurably long time, so long it is difficult to fathom.

At that time, [people’s lifespans] were very long; they were immeasurable kalpas long. They were immeasurable.

“But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince.” This was for the sake of seeking the Dharma. At that time, he wanted to seek the Dharma, so he was willing to renounce his royal position and turn the government over to his prince. This was in order to seek the wondrous Dharma; this was “for the sake of seeking the wondrous Dharma.” Thus, he immediately renounced his royal position. “I renounced my royal position and entrusted the government to the crown prince.”

But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince: Out of His desire to seek the wondrous Dharma, He readily abandoned His position as king and entrusted the affairs of the kingdom to the crown prince.

He wanted to make the most of his time and wanted to immediately seek the Dharma. He felt this was very urgent, so he quickly turned the kingdom’s rule completely over to his son.

“The drums were beaten to announce my search for the Dharma throughout the four directions.”

The drums were beaten to announce my search for the Dharma throughout the four directions: The great drums were beaten, announcing his proclamation to seek the wondrous Dharma throughout the four directions.

Since he had turned the government over to his son, he focused solely on finding a teacher. To understand the wondrous Dharma, he needed someone to teach and guide him. But where was this person? As the king, he “beat the drums to announce his search for the Dharma throughout the four directions.” He made a proclamation, seeking throughout the four directions for someone who understood the wondrous Dharma.

So, it says, “For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life.”

For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life: For the sake of seeking the Great Dharma and a teacher of the Great Vehicle, he vowed to attend to and serve his master for his entire life.

Who would be capable of understanding the Great Vehicle Dharma? This is not the Small Vehicle Dharma but the Great Vehicle Dharma, the path to attaining Buddhahood. “For whoever has this wisdom and Dharma and can teach and guide me, I am willing [to serve him]. For my whole life, my entire life, I am willing to offer myself to [serve] him. I will use my body [to serve] him.” This was all for the sake of seeking the Great Dharma. To seek the Great Vehicle Dharma, “He vowed to attend to and serve his master for his entire life.”

This is not something an average person can do. He had the noble status of a king; he was the king of a country and was highly respected by people. He turned the entire kingdom over to his son. For the sake of seeking the Dharma, the Great Vehicle Dharma, he was willing to act as a servant for his master for the rest of his life. This really was not an easy thing to do, to toil for and serve his teacher. This was not an easy thing to do.

When he said, “all my life,” this means not for a short time. It means it will be a very long period of time. So, he said, “I am willing to become his slave.” This means that he “vowed to remain at his disposal to run errands for him.” He was willing to be ordered around. He was “willing to run errands for him to provide what he needed,” acting as his servant.

By saying “all my life”, He meant this would not be merely temporary. By saying He was willing to become his slave, He vowed to remain at his disposal to run errands for him in order to provide what he needed and act as his servant.

“Whatever my master says, I will do. I am not afraid of hard work. Even if I have to act as his servant, I am willing to do it all.” For the sake of the Dharma, he was willing to be a slave.

So, if we have no humility, if we humans are not humble, then how will we be willing to do this? If we want to hear the Dharma, we must be very humble. We must follow the rules and listen to the Dharma.

If one is not humble, how can one learn the Dharma? If one is not patient, how can one endure toilsome hardships? For the sake of the people of the world, He set an example as a noble being to help those who seek the path follow the principles.

To listen to the Dharma, we must humble ourselves. If we are still aloof, proud and self-arrogant, it will be very difficult to continue listening to the Dharma. When we listen to it a little, [we say,] “I have heard this already. Why does it need to be repeated again?” Look at the Lotus Sutra. The Dharma is taught in the long-form prose. Why must it be repeated in verse form? “The Dharma is basically like this. Why do we need so much time to teach it?”

Sakyamuni Buddha spent over seven years teaching the Lotus Sutra alone; it was nearly eight years’ time. This is not to mention that for us now, in this present age, [to explain] the sutra passages, matters and principles must come together. This requires a lot of time to explain. We use matters to understand the principles and use the principles to accord with matters. This way, there is evidence of what is taught. We will not be talking about what we cannot see or a path that we hear about and know is good but are not able to walk; it is not like this. It is a [destination] we absolutely can reach. [We can do it] as long as we are willing to form aspirations and are not afraid of hard work; if we truly believe in it, make vows and want to start walking [this path], we can definitely reach our destination. This is a true path. But it will take a very long time. If we are not very mindful about being humble and putting aside our pride and self-arrogance, how will we ever be able to accomplish this? So, we must be very mindful.

“If one is not patient, how can one endure toilsome hardships?” If we are not humble, how can we listen to the Dharma? If we do not wish to be patient, how can we endure toilsome hardships? Even the king was willing to become a servant to the one who would teach him the Dharma. So, for us who want to seek Dharma, how can we not work hard?

Spiritual practice has always been about diligence and hard work. If we do not work hard in our lives, we are unable to truly call ourselves spiritual practitioners. In the lives of spiritual practitioners, whether it is materials, environment, people and so on, if we are impatient, we will truly be unable to endure these hardships. In today’s environment, people live in their own suites, but for us spiritual practitioners, do we each have our own suite? No one does. Several people sleep together in one room. Furthermore, in the middle of the night, we have to walk through a long hall to get to the bathroom. This is how we engage in spiritual practice.

Can we handle this kind of life? Those who cannot handle it are unable to do it. They cannot get past the first step. The environment is unsuitable for them, to say nothing of the people and matters. People come from different families and from different places. To have everyone be in harmony, accomplish [a task] with concerted effort and work in concert with unity, is in fact not so easy to do. So, we must be patient; if we cannot be patient, /”how can we endure toilsome hardships?”

So, “For the sake of the people of the world, He set an example as a noble being.” We must first emulate noble beings. How did they toil through this path? How did they patiently walk on this path? What vows did they make to seek the Dharma? What kind of conditions were they willing to be tested by and go through? “For the sake of the people of the world, He set an example as a noble being.” [Our path] must be like the one Sakyamuni Buddha took as He engaged in spiritual practice. We have to be humble like this in order to listen to the Dharma; engaging in practice requires patience and diligence. We must be able to do this, just like how, in a past life, Sakyamuni Buddha also walked this path. This is setting an example as a noble being. This is “helping those who seek the path follow the principles.” For those who seek the path, they must follow the principles and rules as they walk upon this path. Otherwise, how can this be considered spiritual practice?

All the favorable conditions we benefit from, as well as our direct retributions, our family and so on are all part of our own blessed retribution. He was no longer attached to these and was willing to give up this retribution to seek a master who could expound this Lotus Sutra. Moreover, he was willing to serve his master for all his life.

So, [it says,] “All the favorable conditions we benefit from, as well as our direct retribution, our family and so on.” These are the favorable conditions we benefit from. For those of us living in this era, everything is about convenience; everything is about enjoyment. However, even with all these indulgences, we do not seek to enjoy them and are willing to give them up. For our direct and circumstantial retributions, we are willing to give up [what is enjoyable] and are willing to engage in practice. Our direct and circumstantial retributions have been continually discussed in the past. We have a very favorable environment, so why would we want to give it up to engage in spiritual practice? It is so we can understand the Dharma and develop our wisdom-life. So, we can endure these kinds of conditions. Even when it comes to our direct retributions and our family, we are able to leave our families and loved ones. These are all our blessed retributions.

If you are just enjoying things, those are simply your own blessed retributions. In your past lifetimes, you were blessed, so in this life, you were born into a good environment. Since we have now come to engage in practice, we should “no longer be attached to these things.” We do not need to think, “I have such a great environment at home! I can stay home and enjoy it.” There is no need. This is just like how Sakyamuni Buddha, in His past life, gave up his throne to the prince. In order to listen to the Dharma personally, he was willing to act as a slave. He had no attachments in His mind. He was not attached to fame or position.

So, “He was willing to give up this retribution to seek a master who could expound this Lotus Sutra.” This was in order to earnestly study the Dharma, to attain Buddhahood in the future and be able to teach the wondrous Dharma. Previously, we discussed seeking to hear, seeking to have faith in, seeking to understand and seeking to realize [the Dharma]. This is seeking in order to “open, reveal, realize and enter” the Buddha’s understanding and views. This is the process of seeking the Dharma. So, “He was willing to serve his master for all His life.” This was all for the sake of seeking the wondrous Dharma. In order to seek the Dharma of the Lotus Sutra, he was willing to serve for his whole life and do things for others.

So, “Since distant kalpas ago, Sakyamuni had diligently sought out this sutra. He viewed such internal and external wealth [as defiled and impure].” Previously it said, he was willing to give up “kingdoms, cities, wives, children, slaves, maids” and so on. He was even willing to give his life and his body; he was willing to give everything, both internal and external wealth. “He viewed such [wealth] as defiled and impure. He abandoned them and remained unattached to desire.”

Since distant kalpas ago, Sakyamuni had diligently sought out this sutra. He viewed internal and external wealth such as this as defiled and impure. He abandoned it and remained unattached to desire.

He considered all these things as trash. His status, fame, fortune and so on, to Him, it was all worthless. The most valuable thing was the wondrous Dharma. In order to seek the wondrous Dharma, He gave up all of this fame, fortune and status.

So, as Buddhist practitioners, we must also learn this. We must be willing to give up and relinquish all pleasures. We must put our emphasis on the Dharma to develop our wisdom-life. This is the direction we should go in. Therefore, we must always be mindful.

Episode 1322 – Unstintingly Giving Up His Own Life

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>> “He vowed to engage in the Bodhisattva-practice, desiring to attain the fruit of Buddhahood. Thus He earnestly increased His diligence and was never indolent in the slightest. In seeking the Dharma,. He would not hesitate to give His life. He diligently engaged in the causal practice of the Six Paramitas. He feared that they would be unwilling to diligently seek the path to Buddhahood, so He used His own story as an example” .

>> For spiritual practitioners, both favorable and adverse conditions are beneficial . These [people] are actually beneficial adverse friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, if we take them as favorable, they are beneficial, thus they are beneficial adverse conditions . [People like these] are called virtuous friends .

>> He had been a king in the past . The people had the utmost respect for Him . Yet He did not hesitate to give His life and serve as a slave to seek the Dharma . Noble beings with great wisdom are easiest to teach, yet He attained Bodhi only in this lifetime . This shows the difficulty even within easiness .

>> “Throughout many kalpas,. I was constantly a king. I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration. This was because I wanted to perfect the practice of the Six Paramitas” . [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> “I earnestly practiced giving, begrudging nothing in my heart, not elephants, horses, the Seven Treasures, kingdoms, cities, wives, children, slaves, maids, servants, not my head, eyes, marrow, brain, body, flesh, hands or feet. I would not even begrudge my own life” . [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> Perfect the practice of the Six Paramitas: . The formal name for giving is the dana paramita . Guarding against the Seven Branches [of karma] is called the paramita of precepts . Enduring physical or verbal abuse without resentment is called the paramita of patience . Persevering in something the whole way through is called the paramita of diligence . Engaging in skillful contemplation is called the paramita of Samadhi . Wisdom is called the prajna paramita .

>> The Seven Branches: . Among the ten evils, the first seven evils are called the Seven Branches . They are the three evils of the body, killing, stealing and sexual misconduct, and the four evils of speech, lies, flattery, gossip and harsh words .

>> The Six Paramitas: . Through practicing these Six Paramitas, we will cross from this shore of samsara . We will cross the currents of afflictions to reach the other shore of Nirvana . The Lotus Sutra’s Introductory Chapter states: . For the sake of the Bodhisattvas, . He responded by expounding the Six Paramitas .

>> I earnestly practiced giving, begrudging nothing in my heart: . Among the Six Paramitas, giving is foremost . The dana paramita encompasses all practices . Thus, He said He earnestly practiced giving, sparing nothing, to teach the people of the world the foundations of spiritual practice .

>> This means that those who cultivate the Bodhisattva-practice vow to seek the fruit of Buddhahood. And so they earnestly increase their diligence without the slightest bit of indolence and widely gather all roots of goodness.

>> Elephants, horses, the Seven Treasures, kingdoms, cities and so on show the external forms of giving . This is being able to part with external wealth . To remain unattached to love and desire and to give wives, children, slaves, maids etc. is an internal-external form of giving .

>> Nor my head, eyes, marrow, brain, body, flesh, hands, feet. I would not even begrudge my own life: The giving of the head, eyes and the like, refers to the giving of one’s own life. So long as someone requested it, He would give it to them.

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“He vowed to engage in the Bodhisattva-practice,
desiring to attain the fruit of Buddhahood.
Thus He earnestly increased His diligence and
was never indolent in the slightest.
In seeking the Dharma,. He would not hesitate to give His life.
He diligently engaged in the causal practice of the Six Paramitas.
He feared that they would be unwilling to diligently seek the path to Buddhahood,
so He used His own story as an example” .

Previously, we have often talked about how Sakyamuni Buddha, lifetime after lifetime, earnestly and diligently practiced . Lifetime after lifetime, He never forgot . He always practiced the Bodhisattva-path . Sakyamuni Buddha, the Great Enlightened One, succeeded [in His spiritual practice] because He never forgot His initial aspiration . He never let His earliest aspiration leak away, even over the course of countless lifetimes . Whatever His environment, . He always vowed to practice the Bodhisattva-path . He never forgot . As unenlightened beings, in this life we are unaware of what happened in previous lifetimes . But Sakyamuni Buddha, over countless lifetimes, never let this leak away . It remained fresh in His memory . Thus, He never forgot His initial aspiration, never forgot that time when . He made His initial aspirations . Dust-inked kalpas before, during the era of the 16 princes, . He made a vow to uphold the Lotus Sutra and to continually seek the Great Vehicle Dharma . Continually, over the course of countless kalpas, it was the always the same . “He vowed to engage in the Bodhisattva-practice” .

So, He “desired to attain the fruit of Buddhahood” . He had but one aspiration, which was to attain the fruit of Buddhahood . He sought nothing else . This was His vow . So, “He earnestly increased His diligence and was never indolent in the slightest” . He always did all He could, was always dedicated . He was always earnest and increased his diligence . Each lifetime He was more dedicated than the last, always seeking the Buddha-Dharma . Regardless of the environment He found Himself in, whether favorable or adverse, whether joyful or harmful, no matter the conditions He encountered, these only strengthened His will to practice . His only goal was to attain Buddhahood . As He earnestly increased His diligence, . He was never in the least bit indolent . Whatever His environment, . He was always very mindful and diligent .

“In seeking the Dharma,. He would not hesitate to give His life” . The lifespan of one’s body always follows the laws of nature . However, our wisdom-life is boundless . This time when I went traveling [around Taiwan], . I kept hearing how everyone listens to the Dharma and takes it to heart . They have come to understand the meaning of physical life and wisdom-life . Everyone already understands this . We must not just care for our physical lives and use this as excuse to become indolent . Even our elderly Bodhisattvas are all aware that life is just a road leading from birth to death . This is natural . However much we cherish and care for our life, it is still the same .

Although some wear feeding tubes down their nose, they still come to the recycling center every day . [One volunteer] works there very joyfully . He said, “What’s the difference?. I am still ill, that doesn’t change. If I sit at home all day, it is very boring. When I’m by myself, the more I think about it, the worse my illness gets. The less I have to do, the more afflicted I feel. I’m better off coming to the recycling station, where I can chat and laugh with others. There, I am not wasting my time away. I can do work there like everyone else, sorting recyclables to the best of my ability. What I gain is my own. I may not accomplish that much, but what I gain is my own. There is companionship and conversation,. I can hear the sound of laughter there and that of people repeating the Dharma [they heard]” . By turning his thoughts around, he could open his mind . A lifetime’s worth of time passes away like this . Since he is ill, it is even more important for him to turn his physical life into wisdom-life .

This is also like Dr. Hong . Both he and his wife are doctors . If this pair of doctors would have kept their clinic open every day, they would have had many patients . Wouldn’t they have been able to make lots of money by keeping their clinic open every day? . Nevertheless, they [prefer] to volunteer with our medical association . They go to visit villages in the mountains, hold free clinics in the countryside and so on . Many in those communities are older than them and have families that are in difficulty . Some are disabled and some are poor and are thus unable to go see a doctor .

They feel that, since those people cannot go out, they should go there to see them . That way they can visit many people, give them medicine, understand their physical conditions and comfort and care for them . They feel that, compared with sitting in their clinic and seeing patients for money, it is better to go out and give people medicine, personally going to those places to care for them . This brings them great joy .

Whether here in Taiwan or whenever they hear that medical assistance is needed abroad, they are very happy to [dedicate themselves] . They may go for half a month or for a month . Sometimes they go back and forth several times . They felt that it was better for them to close the clinic, so their minds could be without hindrances . Then, they could focus on freely going to the mountains or to the countryside and on often going into the community to serve . They say that they are turning their physical life into wisdom-life . And they are not the only ones benefiting . They packed up their clinic and turned it into a spiritual practice center . Every day, more than 100 people come there to listen to the Dharma . They can accommodate more than 200 people .

They feel so happy! . Although they do not earn any money, when they see so many people, they “[wish for] all sentient beings to comprehend the great path” . They see so many coming to listen to the Dharma, mutually sharing what they have learned and developing their wisdom-lives together . They all study the Dharma together; “delve deeply into the sutra treasury and have wisdom like the ocean” . During the discussions, [some may say,] . “I didn’t understand [before], but hearing others share their realizations,. I realized, oh, that is how it is!. Now I understand!” . They encourage and spur each other on to “delve deeply into the sutra treasury and have wisdom like the ocean” . They are so joyful! .

They also hope everyone can “lead the people harmoniously” . They have this spiritual practice center where people can come and go freely . There, everyone can accept the Buddha-Dharma, realize what makes life valuable and learn how to go about helping people in suffering . Having this opportunity to help society grow in love and bring purity to people’s hearts makes them even happier than they would be earning money . In seeking the Dharma like they do, they are unstinting with their time and do not fear hard work; they use their bodies to give in this way . Moreover, they do not wish to earn money; they have already earned more than enough . Now it is their time to give . They live a simple life, and their children are grown and successful . With a change of mindset, they use the money they earned from this world to help the world and use the specialties they have learned, these wondrous skills, to become wondrous humanitarian doctors . Isn’t what they are doing in fact the causal practice of earnestly and diligently actualizing the Six Paramitas? . They don’t just donate money but put the Dharma into action by doing what they do, by giving the way they do .

Sometimes, helping others is not all that easy; difficulties can pile up one upon another . In our relationships with others, sometimes whatever we do, we are unable to satisfy everyone . Nonetheless, giving, precepts, patience, diligence, Samadhi and wisdom are all present in [these doctors’] acts of giving . By giving of ourselves like this among people, in our own lives we sow wholesome seeds in the ground of our minds . Isn’t this something we are all presently able to do in the world? . We should all be able to do this .

We do not hesitate to give our own lives . We might not yet, like the Buddha, “[give our] heads, eyes, marrow and brains to others” . We have not yet reached that level . However, putting the Dharma into action and going to help others is something we should all be able to do . Nowadays, we even frequently hear about people who willingly donate a kidney to save another or [part of] their liver; when there is a match, there are those willing to give their liver in order to save someone else . Is it always between family members? . Not necessarily . Nowadays, there are many fathers and mothers who donate to their children and children who do this for their parents . There are daughters donating to their fathers! . Our modern technology is very advanced; in the Buddha’s time, it shows His wisdom that . [He said,] “head, eyes, marrow and brain were all given to others” .

In this era now, when people are lacking [functioning organs], it is not difficult to donate to them . The hospital will care well for us, and our bodies can tolerate a short time of pain . In this way, we can save people . Isn’t this happening now? . In particular, with bone marrow donation, we often see reunions of donors and recipients . From inside their body, they can extract that which can produce blood . They now use peripheral blood which contains stem cells that can be filtered out . After drawing [the blood], it can save people by providing the function of producing blood cells .

The Buddha’s wisdom was truly incredible . In that era, . He was surprisingly able to say, . “[My] head, eyes, marrow and brain were all given to others” . Although today’s [medical] science has not yet reached the point where we are able to perform head transplants, although this is not possible yet, there are countries now where they can already do successful face transplants . Medicine has now advanced to such a level that as long as we are willing, we can donate anything .

Actually, “In seeking the Dharma, not hesitating to give [one’s] life” is not difficult . As long as we do not begrudge using our hands and feet to help others, as long as we are able to persevere and, with both our physical life and wisdom-life, seize the time we have, not hesitating to use our hands and feet to serve others, this will all be considered “not hesitating to give one’s life” . Even though that elderly person was sick, he felt he was too lonely by himself, so he would come out to enjoy conversation and laughter . Even though he still carried that tube, he was still able to give of himself . He too does not hesitate to give his life; he keeps working like this . He is joyful, happy and willing to do it .

So this is “diligently engaging in the causal practice of the Six Paramitas” . It is by no means easy, but it is not impossible . This is something we too can do . So, the Buddha told us many stories from His past lifetimes . There are many [stories] in the Jataka Sutra, all with the purpose of encouraging us to diligently advance . He worried that we would no longer diligently advance . This was because, as we discussed earlier, the Buddha had already bestowed predictions on His disciples . He worried that those who had received predictions would think, . “I have already received predictions;. I will attain Buddhahood in the future anyway” and thus begin to slack off and become indolent . So, the Buddha, “fearing that they would be unwilling to diligently seek the path to Buddhahood,” then began to “use His own story as an example” . He recounted stories from His own past lifetimes so that everyone would understand .

These tell how, “For spiritual practitioners, both favorable and adverse conditions are beneficial” .

For spiritual practitioners, both favorable and adverse conditions are beneficial . These [people] are actually beneficial adverse friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, if we take them as favorable, they are beneficial, thus they are beneficial adverse conditions . [People like these] are called virtuous friends .

For spiritual practitioners, it does not matter what conditions they encounter . Spiritual practitioners treat both beneficial or adverse conditions as assisting conditions that all increase our determination to practice . They all increase our experience as practitioners as they all serve to temper us . Thus, they are all assisting conditions . Even if we face gentle temptations, like wealth, food, fame and lust, our minds will remain very stable . Likewise, if we face harsh negative conditions adverse conditions that pile up on top of us, we will remain very firm in our aspirations . “These [people] are actually beneficial adverse friends for Buddhist practitioners” . Whether our conditions are adverse or beneficial, these people are all good friends who help us succeed in our spiritual cultivation . Whatever [challenges] they present to us, they all serve to help us succeed in our spiritual practice .

So, especially when we find ourselves facing adverse and harmful conditions, we should accept them as favorable . They are actually positive; though they are negative [conditions] that oppress us in all kinds of ways, if we think something is the right thing to do, we will not hesitate to give our all to achieve it . When adversity comes, we accept it as favorable . These people are also our virtuous friends! . They allow us to test our strength . So, it is just like a tug-of-war . Will our adversary win, or will we win? . They want to drag us over there, so we must find a reserve of strength . Not only must we not be dragged there, in the end we must bring them here instead! . Only an adversary enables us to test our strength and learn how much strength we actually have .

So, [these are] “beneficial adverse friends” . Since we are learning from the Buddha, we must take adversity as favorable and see [adversaries] as our beneficial friends . “In particular, when we come together with adverse and negative conditions, if we take them as favorable, they are beneficial” . Whatever adverse conditions we may encounter, we do not fight them, but patiently bear their force; we are able to endure them . “Thus these are beneficial adverse conditions” . These are known as beneficial adverse conditions; they are not favorable, but adverse conditions . We also call people like this “virtuous friends” .

These people are also “virtuous friends” . If we can be understanding and accommodating, then is there anything that could be in opposition to us? . So, we must practice gratitude . Being understanding is having gratitude . By being understanding, we can be accommodating . This is like how “He had been a king in the past. The people had the utmost respect for Him” . The present Sakyamuni Buddha in a previous lifetime was a king for whom the people had the utmost respect .

He had been a king in the past . The people had the utmost respect for Him . Yet He did not hesitate to give His life and serve as a slave to seek the Dharma . Noble beings with great wisdom are easiest to teach, yet He attained Bodhi only in this lifetime . This shows the difficulty even within easiness .

“Yet He did not hesitate to give His life and serve as a slave to seek the Dharma” . He even became a slave in order to seek the Dharma . He 否能 a mystic who told him, . “If you become my slave,. I will teach you the Dharma” . Even with this, He was able to endure! . So, people like this are “noble beings with great wisdom” . They “are easiest to teach” . People like this are the easiest ones to teach .

We just talked about how for Sakyamuni Buddha, lifetime after lifetime, regardless of the environment He found Himself in, . His will to seek the Dharma and engage in practice always increased and never decreased . This was true no matter what environment He was in . So, this describes how “noble beings with great wisdom are easiest to teach” . The environment never mattered . “Yet He attained Bodhi only in this lifetime” . Due to these [difficulties], it was not until now, until the era of Sakyamuni Buddha, that He manifested an appearance of engaging in spiritual practice and uniting with everything in the universe, attaining great awakening . There was nothing in the world that . He did not understand . He understood everything without hindrance .

This shows the “difficulty even within easiness” . [In that lifetime] when He was a king, there was nothing He could not do . However, the mystic had one condition for teaching Him the Dharma . “You must come and serve me. Whatever I want done, you can never disobey my orders or my instruction. Whatever I want done, you have to satisfy me” . So, He was originally a king, but He was asked to turn Himself into a slave in order to seek the Dharma . Mustn’t this have been difficult for Him? . So, this was to help us realize that, even with such difficulties, . He overcame them in His quest for the Dharma . Otherwise, who would willingly submit himself to such requirements? . In particular, as a king of the people, one with utmost respect and nobility, for the sake of seeking the Dharma, . He was willing to become someone’s slave . Who would subject himself to such stipulations? . Only the Buddha; this was how He valued the Dharma . So, in the Jataka Sutra [there are stories] like this about noble beings of superior wisdom that were able to do this .

Thus, the previous sutra passage says, .

“Throughout many kalpas,. I was constantly a king. I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration. This was because I wanted to perfect the practice of the Six Paramitas” .

He did all this solely to perfect His practice of the Six Paramitas . It was not that He did not know the principles of the Six Paramitas, it was just that He sought opportunities to experience them, to put them into practice and apply them . Just knowing them is not enough . Even if we already know all these principles, we need the opportunity to practice them . For example, yesterday at the morning assembly, . CEO Tsai [Ping-Kun] told us about what he saw at the Tainan Tzu Chi Middle School sports competition . The principal was not standing on the podium giving people orders; he came down to join the students and teachers in the competition . He exercised together with them, joining them on the sports field . He did not just stand on the podium giving orders . No, he joined everyone to “work together” with them, competing together with them . This is the same principle .

So, the next sutra passage says, .

“I earnestly practiced giving, begrudging nothing in my heart, not elephants, horses, the Seven Treasures, kingdoms, cities, wives, children, slaves, maids, servants, not my head, eyes, marrow, brain, body, flesh, hands or feet. I would not even begrudge my own life” .

As a king, in order to practice giving, . He was able to give up everything [including] external things like elephants, horses and the Seven Treasures, . His kingdom, wives and children, slaves, maids and servants . These are all external wealth; . He could give them all up . As for His “head, eyes, marrow, brain, body, flesh, hands or feet,” . He did not begrudge any of these things . These are internal wealth, things that are parts of His body . He “would not even begrudge His own life” . He was willing to give even this . So, all of this was to “perfect the practice of the Six Paramitas” .

Perfect the practice of the Six Paramitas: . The formal name for giving is the dana paramita . Guarding against the Seven Branches [of karma] is called the paramita of precepts . Enduring physical or verbal abuse without resentment is called the paramita of patience . Persevering in something the whole way through is called the paramita of diligence . Engaging in skillful contemplation is called the paramita of Samadhi . Wisdom is called the prajna paramita .

So, the formal name for giving is “the dana paramita” . Charitable giving is called “the dana paramita” . Of the Six Paramitas, “giving” is called “dana” . This is giving in order to transform sentient beings; it is being willing to give of oneself . Actually, by giving, we transform ourselves . Using the method of giving to others, we can cross from this shore to the other, turning this unenlightened state into an awakened one . Only by seeing past things was He able to give willingly . To give means to let go of all belongings, let go of all cravings, desires and afflictions . This is “the dana paramita” . Through giving, we can transform ourselves while helping others succeed [in their practice] .

“Guarding against the Seven Branches is called the paramita of precepts” . The Seven Branches are the three evils of the body and the four evils of speech .

The Seven Branches: . Among the ten evils, the first seven evils are called the Seven Branches . They are the three evils of the body, killing, stealing and sexual misconduct, and the four evils of speech, lies, flattery, gossip and harsh words .

The three evils of the body are killing, stealing and sexual misconduct . The four evils of speech are lies, flattery, gossip and harsh speech . These are called the Seven Branches . We should earnestly guard against the Seven Branches . Otherwise, our bodies will create negative karma and harm others and as well as ourselves . When we open our mouths to speak, if we gossip, speak harshly, tell lies, flatter others and so on, this also harms our virtue . These are the Seven Branches, the four of speech and the three of the body . Together these make seven . Thus, we must pay close attention to the precepts, uphold the precepts to protect ourselves against bodily and verbal transgressions .

So, “Enduring physical or verbal abuse without resentment is called the paramita of patience” . When we encounter [people] who have negative affinities with us, we must gladly accept this . No matter how adversely or harmfully they treat us, we must not repay them in kind . We must not “take an eye for an eye” but remain accommodating and willingly accept it . This is called “patience” . With “the paramita of patience,” we use patience to transform our minds . This is why it says, . “Enduring physical or verbal abuse without resentment is called the paramita of patience” . With patience, we transform our minds .

“Persevering in something the whole way through is called the paramita of diligence” . When we first form aspirations to do something, no matter what [challenges] we encounter, we must never change, from start to finish . Even throughout dust-inked kalpas, we never change . The 16 princes sought the Great Vehicle Dharma and listened to the Lotus Sutra, hoping to be able to open and reveal [the Dharma] and awaken to and enter the Buddha’s understanding and views . They would open and reveal to sentient beings until all beings were able to awaken to and enter the Buddha’s understanding and views . With this kind of diligence, having formed their initial aspirations, they never allowed themselves to become stuck or to give up half-way . Never! . So, . “Persevering in something the whole way through is called the paramita of diligence” . This is diligence . Whatever the environment was like, [they thought], . “Since I have formed an aspiration,. I will keep going like this. I will keep doing this the whole way through” .

So, “Engaging in skillful contemplation is called the paramita of Samadhi” . Our minds are never rocked by outside situations; we maintain our power of Samadhi . We remain uninfluenced by the outside environment . Whether conditions are favorable or adverse, our will to practice and to seek the Great Vehicle Dharma is never shaken . This is known as skillful contemplation . This is Samadhi, the power of Samadhi . This is what we must be very mindful of .

“Wisdom is called the prajna paramita” . We need to have wisdom . All of these things, including charitable giving such as giving of material wealth, are very important . From our external wealth all the way to [taking parts] of our own bodies, we [are] willing to give it all for others . Starting from this, we then arrive at how to interact with people and deal with matters . We must take great care when it comes to the Seven Branches, with what we say and how we treat people . We inevitably need to speak to others, so we must be very careful . In our actions and conduct, we must never transgress through killing, stealing, sexual misconduct and so forth .

If in this way we can carefully uphold the rules, not only will we not harm others, we will also be able to transform ourselves . These are all good things . Thus, favorable and adverse situations are all assisting conditions . So, we must never be vengeful . This is also a test of the strength of our will to spiritual practice . We must be patient; this is something we must be able to do . When we do things, we must be firm in our initial aspirations . If something is right, we must be resolute in accepting and upholding it . If we do not resolutely accept and uphold it, [we may think], “I give without any expectations. Why must I face so much ignorance?. Why must I suffer so many insults?. Why?” . We do it only for the Dharma .

How do achieve this? . By putting the Dharma into practice . It is not a matter of talking . It is not about yelling orders from a podium . We must come down and break a sweat and get involved ourselves . Only this is true spiritual practice . This is diligence . Our minds must be resolute; this is Samadhi . Samadhi does not mean just sitting in meditation . In fact, chopping wood and carrying water is also Samadhi . In all we say and do, we can be in Samadhi . Samadhi is having a resolute mind . If we can do this, then this is wisdom . Only with wisdom can we achieve the first five paramitas . The first five let us transform our own minds and firmly establish our wisdom . They enable our wisdom to be even more complete .

So, the Seven Branches come from our minds . Thoughts of greed, anger and ignorance are what cause the Seven Branches to stir . It is due to greed, desire, lust and so on that our body will kill, steal and engage in sexual misconduct . These all result from thoughts of greed . There are Ten Evils of body, speech and mind . The first seven of these are known as the Seven Branches . The Seven Branches include the three of the body, killing, stealing and sexual misconduct, and the four of speech, lies, flattery, gossip and harsh words . These three and four together make up the Seven Branches . These all arise from our minds .

So, there are the Six Paramitas; we “practice these Six Paramitas” . Everyone should more or less know this . They enable us to cross from this shore of samsara . This is delivering ourselves . When we practice the Six Paramitas, the Six Perfections, we might think that we are always doing good deeds for others . In fact, we are doing good deeds for ourselves . We are delivering ourselves . In this way we can cross from this shore of samsara .

The Six Paramitas: . Through practicing these Six Paramitas, we will cross from this shore of samsara . We will cross the currents of afflictions to reach the other shore of Nirvana . The Lotus Sutra’s Introductory Chapter states: . For the sake of the Bodhisattvas, . He responded by expounding the Six Paramitas .

Presently, as unenlightened beings, we do not know when birth or death will happen; when impermanence comes is beyond our control . In life, natural disasters and manmade calamities, the length of our own lives etc. are all things we cannot know about . Nobody knows when these will happen . These are some of life’s sufferings . We should now put effort into spiritual practice and rid ourselves of ignorance, afflictions and deluded thoughts . Then naturally our minds can be very clear and stable .

We have often spoken of “great perfect mirror wisdom” . If we can wipe the mirrors of our minds clean, then we naturally will remember, and not only everything in this lifetime; our memory of countless lifetimes in the past will also be very clear . People nowadays constantly remain in ignorance . Now, people often say that in this present age, they worry about the problems of the elderly . Their memories [fail]; as soon as they hear something, they forget . In their own daily living, they may have just eaten but then forget that they had just eaten . They may forget that they just had tea or food . They forget this too . This is called dementia .

Something that is so close, something they experienced with their own body, has been completely forgotten . This is what happens to ordinary beings . The Buddha could talk about His past lives, things that happened countless kalpas ago etc. . Was there anything in the world He did not know? . This resulted from His spiritual cultivation . He had already crossed from this shore of samsara . He already understood samsara; it was very clear to Him . “We will cross the current of afflictions 1000-foot swells rise in the river of cravings” . I often mention to everyone that from this shore of unenlightened beings, to get to the other shore of noble beings [we must cross] the great river between them . Once the wind of ignorance blows, the waves surge . So, crossing this current of afflictions is truly not easy .

However, the Six Paramitas are methods we can use to deliver ourselves . By giving to people in this world, we transform the ground of our own minds and help the ground of our minds settle . This current of afflictions is not something outside of us . It is inside our own minds . If we can calm this flow of afflictions in our minds, we naturally arrive at the other shore of Nirvana . In the Lotus Sutra, a passage from the Introductory Chapter says, . “For the sake of the Bodhisattvas,. He responded by expounding the Six Paramitas” . The Buddha came to the world with the objective of “expounding the Six Paramitas” for all Bodhisattvas . This was the Buddha’s goal in coming to the world . This was His one great cause .

So it says in the sutra, . “I earnestly practiced giving, begrudging nothing in my heart” .

I earnestly practiced giving, begrudging nothing in my heart: . Among the Six Paramitas, giving is foremost . The dana paramita encompasses all practices . Thus, He said He earnestly practiced giving, sparing nothing, to teach the people of the world the foundations of spiritual practice .

This is the earnest and sincere practice of giving . His mind begrudged nothing . So, “Among the Six Paramitas, giving is foremost” . This is “the dana paramita” . This is charitable giving . “[It] encompasses all other practices. Thus He said He earnestly practiced giving,” that He very sincerely gave of Himself, “sparing nothing, to teach the people of the world the foundations of spiritual practice” .

So, “Those who cultivate the Bodhisattva-practice vow to seek the fruit of Buddhahood” . They enter the world seeking to attain Buddhahood . “Thus He earnestly increased His diligence” . Because of this, we must always be earnest and always increase our diligence “without the slightest bit of indolence” . We cannot afford to be indolent . Thus, we “widely gather all roots of goodness” .

This means that those who cultivate the Bodhisattva-practice vow to seek the fruit of Buddhahood. And so they earnestly increase their diligence without the slightest bit of indolence and widely gather all roots of goodness.

So, “elephants and horses, the Seven Treasures, kingdoms and cities” meant He could give them all away . These are all external forms of giving . This is the willingness to give of one’s external wealth .

Elephants, horses, the Seven Treasures, kingdoms, cities and so on show the external forms of giving . This is being able to part with external wealth . To remain unattached to love and desire and to give wives, children, slaves, maids etc. is an internal-external form of giving .

“To remain unattached to love and desire” means . He gave His own wives, children, slaves and maids . These are internal-external wealth . If one has desirous thoughts and cannot give these things away, these are still half-internal wealth . As for wives, children, slaves and maids, if someone wanted them, He would give them to him . These also count as external wealth . However, if in our minds we have thoughts of craving and desire, we remain attached to these and are unable to give them up . If we can give up the [desires] in our minds too, this is considered to be an internal-external form of giving .

So it says, “head, eyes, marrow, brain, body, flesh, hands and feet…. I would not even begrudge my own life” . Giving one’s head, eyes and so on are all “giving of one’s own life” . This is being willing to give the life inside us . “So long as someone requested it,. He would give it to them” .

Nor my head, eyes, marrow, brain, body, flesh, hands, feet. I would not even begrudge my own life: The giving of the head, eyes and the like, refers to the giving of one’s own life. So long as someone requested it, He would give it to them.

Whatever people requested, . He would give it to them . This is charitable giving, to take all internal and external wealth and, without begrudging anything, unstintingly give it all away . Even if they wanted His life, . He would give it to them . When one’s mind is without desires and cravings, one will naturally give . So, this is vowing to engage in the Bodhisattva-practice . If we seek to attain the fruit of Buddhahood, we must earnestly increase our diligence . We cannot be indolent in this .

Everyone, as Buddhist practitioners, this is how we must practice . We must learn not to be attached to anything . We must not be grasping, but be willing to give of ourselves . However, we often say, . “Take good care of your health!” . That’s right! We need to care for our bodies too! . We should not do useless things and be unnecessarily wasteful . Some people waste their bodies doing nothing; this is abusing our own bodies . With our bodies, we can do meaningful things . This is like those elderly Bodhisattvas; they are willing . “I am ill, but what can I do at home?. If I go out, at least I can do something and gain some joy at the same time!” . They are making good use of their lives, still serving others . They give of their wealth and of themselves . “I can go outside. I am free to help many people” . They are joyful, for they too are able to give . We should use our wisdom to analyze this power of love . Thus, we must always be mindful!

Episode 1321 – Inspiring People to Diligently Seek the Dharma

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>> “He spoke of diligently seeking the wondrous Dharma over many past kalpas to inspire all those people. How could they not seek it diligently? This shows that among all sutras, the Lotus Sutra is the foremost. Those who uphold this sutra will attain the perfect, impartial and unsurpassed path to Buddhahood.”

>> Now that He has bestowed predictions upon them, they need to practice diligently for many kalpas before they can realize the fruit. He feared they would not diligently seek to advance, so the Buddha used His own story as an example. He had been a king in the past and the people had the utmost respect for Him. Yet in order to uphold the Dharma, He did not hesitate to give His life and serve as a slave to seek the Dharma. Among noble beings of great wisdom, He sought the Dharma with sincerity and accepted the teachings with diligence and patience.

>> “At that time the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas, I sought the Lotus Sutra without indolence or weariness.'”

>> “Throughout many kalpas, I was constantly a king. I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration. This was because I wanted to perfect the practice of the Six Paramitas.”

>> Throughout many kalpas, I was constantly a king: Venerable Sakyamuni spoke of His own karmic conditions throughout many previous lives. Throughout many kalpas, He was always born into a royal family and became a king who rejoiced in the Dharma and sought the path.

>> I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration: He made great vows, hoping to seek the path to Buddhahood. Moreover, throughout infinite kalpas, His mind never retreated nor deviated. Never retreating nor deviating in his aspiration means being born with royal status and the pleasures of the five desires did not cause Him to lose His original intent. [It was the same] when He was harmed by enemies and suffered from evils and adversities; neither favorable nor adverse conditions could cause Him to lose His initial aspiration.

>> This was because I wanted to perfect the practice of the Six Paramitas: First He made vows, then He put them into practice. Only when vows and practice support one another can Buddhahood be attained. He used matters to transform [those following] the limited teachings. He used principles to transform [those following] the initial teachings. With separate teachings, He transformed them in sequence.

>> He used matters to transform [those following] the limited teachings: I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood. These are the Four Great Vows. These are [the vows] Bodhisattvas make. All practitioners of the Great Vehicle must hold them in mind and put them into practice.

>> [He used] principles to transform [those following] the initial teachings: This refers to the World-Honored One’s teachings and His admonishments to practice them. There are also the Four Noble Truths, the 12 Links of Cyclic Existence and the Eightfold Noble Path. This is the sequence of the principles He taught.
>> With separate teachings, He transformed them in sequence: Venerable Sakyamuni always expounded the Dharma according to sentient beings’ capabilities, teaching them with skillful means. Initially, there were no sects or schools. After the Great Dharma spread to the East, Chinese practitioners in later generations saw the Buddha-Dharma as a boundless ocean. To facilitate a plan for practice and study, they each selected one path to specialize in and focus on. Thus, the various sects and schools were formed.

>> They especially “sought faith, understanding, practice and realization as well as to open, reveal, realize and enter the Buddha’s views and understanding.”

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“He spoke of diligently seeking the wondrous Dharma over many past kalpas
to inspire all those people.
How could they not seek it diligently?
This shows that among all sutras,
the Lotus Sutra is the foremost.
Those who uphold this sutra
will attain the perfect, impartial and unsurpassed path to Buddhahood.”

We must mindfully understand this. Throughout many kalpas in the past, over a very, very long time, [the Buddha] diligently sought the wondrous Dharma. This is the main purpose of this passage. We mentioned previously that. Bodhisattvas, heavenly beings and the fourfold assembly were all at this Dharma-assembly. So, Sakyamuni Buddha seized the chance when many people were present. There were heavenly beings, male and female lay practitioners as well as male and female monastic practitioners and many other people present. He wanted to help everyone understand that engaging in spiritual practice is not something for the short-term. It cannot be accomplished just in this lifetime; it requires a very long time. So, He brought up many examples of matters and appearances from the past to help everyone understand that spiritual practice takes a very long time and that we must overcome many difficulties in the process.

“He spoke of diligently seeking the wondrous Dharma over many past kalpas.” Many kalpas is a very long time. It does not take just one kalpa, two kalpas, or three or five kalpas; no, it takes many kalpas. When we talk about time in “kalpas,” we cannot help but be reminded of the kalpas in the Chapter on the Parable of the Conjured City. The number used to measure that time was such that “a mathematician or a mathematician’s disciples” could not finish describing or counting it. It was such a long time. The Buddha very candidly and sincerely helped us realize that engaging in spiritual practice is not a short term matter. It is a very painstaking endeavor. It cannot be completed in one lifetime. We must all prepare ourselves mentally; this hard work and these many difficulties will last lifetime after lifetime.

We must diligently seek the wondrous Dharma. In this way, [the Buddha] encouraged us all. In learning the Buddha-Dharma, we must focus on seeking the wondrous Dharma. When seeking the Dharma, we must seek the True Dharma. We must not seek only the limited teachings of the Small Vehicle which only teach us how to eliminate afflictions. We must also go among people to truly serve all sentient beings in the world. Our goal is to seek the Dharma, this wondrous Dharma which can save all sentient beings in the world. In this manner, [the Buddha] inspired everyone. He encouraged everyone and spurred everyone on.

See, Sakyamuni Buddha, for His spiritual practice, had to leave the palace and its pleasures. If He could have completed His spiritual practice in the pleasurable environment of the palace, why would He need to become a monastic? He had to first let go. He had to let go of everything that ordinary people are unable to give up. He had to understand the suffering in the world and endure suffering unbearable to others. He had to experience this and seek [the Dharma]. Truly, this Dharma was not something He could ask for [from others] but something He had to realize from experience. In this way, the True Dharma was engraved in His mind. The Buddha wished to encourage us all to do this, to truly put the teachings into practice. We should not worry about the length of time nor fear challenges from people, matters and things. This was what the Buddha very earnestly and mindfully explained to us.

So, the Buddha was very earnest. He not only explained it but had also practiced it Himself. What He had experienced Himself. He frankly shared with everyone. Do we really not want to diligently seek it? The Buddha walked the path in this way and shared it with us very openly. Are we still really unable to start forming aspirations? We must be diligent in our seeking. We must diligently advance and seek the wondrous Dharma.

So, this shows that the Lotus Sutra is the king among sutras. “Among all sutras, it is the foremost.” What Sakyamuni Buddha diligently sought was the wondrous Dharma; this wondrous Dharma is the Lotus Sutra. When Many Treasures Buddha manifested His stupa at the Lotus Dharma-assembly, it was also for the sake of listening to the Lotus Sutra. This was why He manifested His stupa at the Lotus Dharma-assembly. So, the principle is the same. It was the same for Sakyamuni Buddha; He sought the Wondrous Dharma Lotus Flower Sutra. Clearly, the foremost among all sutras is the Lotus Sutra. So, it is said that if we uphold this sutra, we will attain perfect enlightenment. It is the unsurpassed path to Buddhahood. Thus, we must be very mindful and seek to comprehend the Buddha’s intent. If we cannot understand the Buddha’s intent, if we listen to the sutra without reaching the Buddha’s original intent, though we listen, [the Dharma] will still leak out.

The Buddha’s sincerity cannot be doubted; we should trust Him. We should seek faith and understanding; we must have faith and understanding to awaken to [the Buddha’s intent]. We talked about this yesterday. So, we know that. “Now that He has bestowed predictions upon them, they need to practice diligently for many kalpas before they can realize the fruit.” Previously, in the. Chapter on 500 Disciples Receiving Predictions, we heard and read about how the 500 disciples, the 1200 disciples and so on received predictions. The Buddha bestowed these predictions upon them.

Now that He has bestowed predictions upon them, they need to practice diligently for many kalpas before they can realize the fruit. He feared they would not diligently seek to advance, so the Buddha used His own story as an example. He had been a king in the past and the people had the utmost respect for Him. Yet in order to uphold the Dharma, He did not hesitate to give His life and serve as a slave to seek the Dharma. Among noble beings of great wisdom, He sought the Dharma with sincerity and accepted the teachings with diligence and patience.

The Buddha bestowed predictions of Buddhahood solely to confirm for everyone that as long as we have formed great aspirations, we can also attain Buddhahood in the future. This is bestowing predictions of Buddhahood. But what happens after that? To begin with, we still need many kalpas, still need a very long time of diligent practice, before we will “be able to realize the fruit.” After receiving predictions of Buddhahood, we must not get carried away and think, “The Buddha has already recognized me. I have already reached [my goal]!” Not yet! The Buddha is only telling us, “Since you have formed great aspirations, in the future, you can attain Buddhahood.” That is all there is to it. He is giving us some recognition, but whether our future spiritual practice will bear fruit still depends on us.

So, [He] feared that they would get carried away, that after receiving this recognition they would become arrogant and start to slack off. Thus, “He feared they would not diligently seek to advance.” He worried that those who had received predictions of Buddhahood would start to become lax in their efforts and thus be unwilling to diligently advance. This was the Buddha’s compassion, how He cared for His disciples. He reminded them to be vigilant. “You should not think that after receiving predictions of Buddhahood, you can relax. This is the moment to increase your efforts, affirm yourselves and quickly start advancing. Only then can you reach your goal.”

Because of this, His care for His disciples’ minds, “He feared they would not diligently seek to advance, so the Buddha used His own story as an example.” The Buddha began to bring up how He engaged in spiritual practice in the past. It was not just this lifetime, when He had left the palace and gone out to, for many years, weather the elements and overcome many challenges among people, matters and things. It was not just in this lifetime. [He practiced] in the past as well. “He had been a king in the past. The people had the utmost respect for Him. Yet in order to uphold the Dharma, He did not hesitate to give His life and serve as a slave to seek the Dharma.” It was the same in the past. He had been a king whom the people had the utmost respect for. Yet in order to seek the Dharma, in order to seek and uphold the Dharma, He did not hesitate to give His life. He willingly served a mystic as a slave in order to seek the Dharma. The upcoming sutra passages begin to explain this so that we can understand.

“Among noble beings of great wisdom, He sought the Dharma with sincerity.” Noble beings have this great wisdom. People become noble beings with great wisdom by sincerely seeking the Dharma. In this manner, “He sought the Dharma with sincerity and accepted the teachings.” [He sought the Dharma] earnestly, meaning He was very diligent. He could endure everything in the world. He was always able to endure; this is the journey of spiritual practice. We should seek to realize and understand this.

Thus, we must be very mindful. We must understand the Buddha’s dedication in educating His disciples. He wanted everyone to understand; this expresses the Buddha’s sincerity. He would never lie or hide anything; He would never try to trick sentient beings. The Buddha speaks the truth, what is real; He does not speak lies. In our practice, we must rely on ourselves. The Buddha simply became aware earlier than us, and then helped us understand the Dharma He had [awakened to]. But our spiritual practice depends on us. Moreover, the path of spiritual practice is long; from our own minds, we must constantly eliminate all afflictions, ignorance and so on, including our dust-like delusions. This depends on our sincerity and mindfulness. At this time, it depends on us, on the method we use to diligently advance.

In this lifetime, how do we use our time? In the time we have life after life, how do we seek the Buddha-Dharma and put it into practice? These things all depend on us. This was how He very frankly admonished us, telling us and warning us that as we engage in spiritual practice, receiving predictions from the Buddha does not mean we can be complacent, no. We must continue on in our spiritual practice. We must clearly understand the Buddha’s intention.

The previous sutra passage states,

“At that time the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas, I sought the Lotus Sutra without indolence or weariness.'”

Sakyamuni Buddha talked about Himself to first of all help everyone understand that in spiritual practice, we must rely on ourselves. Now, the Buddha worried that everyone would become indolent, so He talked about Himself, about His past. He used matters and appearances from the past to help everyone very clearly understand the law of karma. [He] sought the Lotus Sutra for countless kalpas without indolence or weariness. He requested the Dharma without indolence or weariness. He was very diligent. No matter what kind of environment He encountered, He endured them all.

So, the next sutra passage says,

“Throughout many kalpas, I was constantly a king. I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration. This was because I wanted to perfect the practice of the Six Paramitas.”

This was what the Buddha wished to tell everyone. “Throughout many kalpas, I was constantly a king.” Throughout His spiritual practice. He always formed good affinities among people and created blessings. Therefore, for many kalpas, for a very long time, life after life, “He was constantly a king. He made vows to seek unsurpassed Bodhi.” In every lifetime, without interruption, it was always the same.

Throughout many kalpas, I was constantly a king: Venerable Sakyamuni spoke of His own karmic conditions throughout many previous lives. Throughout many kalpas, He was always born into a royal family and became a king who rejoiced in the Dharma and sought the path.

Although He enjoyed pleasures in the palace and was called a king among people, He did not forget. His aspiration to seek unsurpassed Bodhi. For lifetime after lifetime, He never retreated nor deviated from this aspiration. His direction was to perfect the practice of the Six Paramitas. Everyone knows about the Six Paramitas, about actualizing the Six Paramitas in all actions.

He wanted to perfect the Dharma He practiced. As it was, as the king, He could always live in enjoyment and it would be easy to give charitably. But along with giving, He had to uphold precepts. As a king, He could do whatever pleased Him. Who could force Him to follow the rules? In order to perfect His [practice], He thought, “How am I going to follow the rules? How do I endure the suffering among people?” He had to be able to endure those sufferings others could not endure. He did this to perfect the practice of the Six Paramitas. Others could not achieve this, but even though he was a king among people, He had to be able to accomplish them. So, giving, upholding precepts, patience diligence, Samadhi and wisdom were what He expected of Himself to achieve. Otherwise, as a king, the only thing He could achieve was giving. But there are still many things He had to do. So, for lifetime after lifetime, He did this to perfect the practice of the Six Paramitas.

So, “Venerable Sakyamuni spoke of His own karmic conditions throughout many previous lives.” He not only talked about this life but about how, in many past lifetimes, His karmic conditions were such that. He was constantly a king. This happened throughout many lifetimes. “Throughout many kalpas, He was always born into a royal family and became a king who rejoiced in the Dharma and sought the path.” Immersed in the Dharma, He was very joyful. Continuously seeking the Dharma and engaging in spiritual practice made Him very joyful. This was to perfect the practice of the Six Paramitas. If he sought and attained [the Dharma], he could put it into practice. He rejoiced in the Dharma; He was very happy! He was happy that He could seek and obtain the Buddha-Dharma, so he “rejoiced in the Dharma and sought the path.” He took great delight in the Buddha-Dharma, so He sought the Bodhisattva-path. He wished to perfect the practice of this path. To [perfect] the Bodhisattva-path,  He had to practice the Six Paramitas.

Thus, “I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration.”

I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration: He made great vows, hoping to seek the path to Buddhahood. Moreover, throughout infinite kalpas, His mind never retreated nor deviated. Never retreating nor deviating in his aspiration means being born with royal status and the pleasures of the five desires did not cause Him to lose His original intent. [It was the same] when He was harmed by enemies and suffered from evils and adversities; neither favorable nor adverse conditions could cause Him to lose His initial aspiration.

[To perfect] the Six Paramitas we must begin with making vows. “He made great vows, hoping to seek the path to Buddhahood.” All Buddhas share the same path. During every Buddha’s spiritual practice, He must make great vows and practice the Bodhisattva-path. Every Bodhisattva must begin with making great vows. They “hope to seek the path to Buddhahood.” This is the causal practice of the Six Paramitas. The causal practice of the Six Paramitas is the Bodhisattva-practice. If the seed of this cause never matures, how can we attain the fruit of Buddhahood? So, “He made great vows, hoping to seek the path to Buddhahood. Moreover, throughout infinite kalpas,” even over a very long time, “His mind never retreated nor deviated.” His mindset was to advance without retreating. No matter what kind of difficulties or adverse conditions appear before us, we will wholeheartedly refuse to retreat. Our aspirations to practice will be very firm.

In this world, if we do not have firm aspirations, we will not succeed in anything we do. Then when we encounter issues, whether they are right or wrong, we ourselves will be unclear. We will be unhappy, and naturally, we will retreat and give up. If we lived in this way, what could we accomplish? How could we talk about learning the Dharma?

Learning the Buddha-Dharma has always required a very firm resolve. So, “His mind never retreated.” Since we want to attain Buddhahood, we must engage in spiritual practice. This takes countless kalpas of time. Our minds must never consider retreating or deviating. No, our minds must be firm. There is so much Dharma for us to practice! What other teachings do we need to seek? What other knowledge do we need to pursue? There is so much [to learn]. We cannot even fully learn our own fundamental responsibility. What more are we still trying to pursue?

So, we must mindfully seek to comprehend this. We must trust that the Buddha speaks the truth, speaks what is real and does not speak falsehoods. This path should be walked in this manner. If we sincerely engage in spiritual practice, we will be on the right [path]. Our mind constantly fluctuates, so how can we steady our mind to keep walking [on the path] forever? So, never retreating or deviating in aspiration “means being born with royal status and the pleasures of the five desires did not cause Him to lose His original intent.” The royal status mentioned here refers to a past lifetime. Sakyamuni Buddha was a prince in this lifetime. In previous lives, He was a king. He was endowed with royal status and could enjoy the pleasures of the five desires. However, this “did not cause Him to lose His original intent.” We must not lose our aspiration. Our initial aspiration must be very firm. “If we uphold our vows and follow the path, our path will be great.” If we cannot uphold this intent, if we cannot uphold this aspiration, how can we talk about spiritual practice?

So, “He was harmed by enemies and suffered from evils and adversities.” When we engage in spiritual practice, we might face resentment among people and matters. No matter what we do, some people will be unhappy, so they will resent us. Or they might be jealous of us and so on. No matter how much we give, they detest us and want to oppose us. Anything we do that is right, they think is wrong. They will still harbor this hostility and keep doing things to go against us. Although we are clearly doing the right thing, they intentionally go against us as we are heading in the right direction. They tempt people to do what is wrong and attack the right things we have done by starting rumors that create a tempest of ignorance. In our spiritual practice, we must be able to endure this.

So, “He was harmed by enemies and suffered from evils and adversities.” These are evils. Although what we do is clearly right, they do everything to obstruct us. This is very painful! They do things that should not be done and try to obstruct us in all kinds of ways. This “suffering from evils and adversities” refers to people obstructing us in various ways. “Neither favorable nor adverse conditions….” Not even in favorable conditions, enjoying pleasures as a king, did [the Buddha] lose His initial aspirations, no! Even as a king, His aspiration was still very clear in His mind. Although in the world there are so many kinds of evil and adversity due to people and matters, when we are treated this way, we will not let this cause us to retreat or deviate from our spiritual aspiration. Not at all!

So, “Neither favorable nor adverse conditions could cause Him to lose His initial aspiration.” When in favorable conditions, when enjoying pleasures, the enjoyment did not cause Him to lose His initial aspiration. Also evils and adversities never obstructed His will to practice. He persisted in His original vow. No matter how long it would take or how painful it would be, He was willing to endure it. This was the direction of His initial aspiration which He always firmly maintained. Shouldn’t all of us reflect on ourselves? Are we able to do this?

“This was because I wanted to perfect the practice of the Six Paramitas.” All of us know the Six Paramitas. So, “First He made vows, then He put them into practice. Only when vows and practice support one another can Buddhahood be attained. He used matters to transform [those following] the limited teachings. He used principles to transform [those following] the initial teachings. With separate teachings, He transformed them in sequence.”

This was because I wanted to perfect the practice of the Six Paramitas: First He made vows, then He put them into practice. Only when vows and practice support one another can Buddhahood be attained. He used matters to transform [those following] the limited teachings. He used principles to transform [those following] the initial teachings. With separate teachings, He transformed them in sequence.

We are beginning to make vows in our heart because we have understood that we live our lives in confusion, not knowing where we came from or where we go. After understanding the principles, we know that in life, starting from a thought of ignorance, we have created many negative causes and negative conditions and have experienced endless sufferings. We have lost ourselves. In this way, for lifetime after lifetime, causes and conditions have held us back. This continues without end!

After we understand this, we begin to make vows to engage in spiritual practice. So, we have to “first [make] vows.” If we do not first give rise to a thought providing the direction of our aspiration, how do we take the first step? Thus, it says, “First He made vows, then He put them into practice.” Everything begins with a thought in our minds; only then can we set things in motion. So, “First He made vows, then He put them into practice. Vows and practice support one another.” If we have vows but do not put them into practice, we will not succeed in our spiritual cultivation. If we practice without vows, our practice will not last long. So, vows and practice must support one another. Vows and practice must be united; this is why [the Buddha is called] “the Two-Footed Honored One.” We need both vows and action, compassion and wisdom. We must exercise both compassion and wisdom. [We need both] wisdom and compassion, as well as both vows and practice. These must be in parallel. We must exercise both compassion and wisdom. Vows and practice must support one another. These are like pairs of feet; only when we are replete with them “can Buddhahood be attained.” Only in this way can we attain Buddhahood.

The Buddha, in His compassion, adapted to sentient being’s capabilities. He used “matters to transform [those following] the limited teachings” and “principles to transform [those following] the initial teachings.” Then “with separate teachings, He transformed them in sequence.”  To transform sentient beings is not easy!

What does “He used matters to transform [those following] the limited teachings” mean? It refers to the Four Great Vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” These are the Four Great Vows. “These are [the vows] Bodhisattvas make.” All practitioners of the Great Vehicle must hold them in mind and put them into practice.

He used matters to transform [those following] the limited teachings: I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood. These are the Four Great Vows. These are [the vows] Bodhisattvas make. All practitioners of the Great Vehicle must hold them in mind and put them into practice.

We begin by forming aspirations to practice the Bodhisattva-path. If we want to engage in spiritual practice, seek the Great Vehicle Dharma and practice the Bodhisattva-path, we must begin with these four. Starting from the Small, we make vows. We make vows to practice the Great Vehicle Dharma.

As ordinary people, we start from knowing nothing. But with so many teachings, where should we begin? We should benefit ourselves and at the same time benefit others. “I vow to deliver countless sentient beings.” However, to transform sentient beings, if we have our own afflictions and ignorance and our mind constantly fluctuates, how can we transform sentient beings? So, we must first eliminate our afflictions. So, “I vow to eliminate endless afflictions.” To eliminate afflictions, we need methods, a great number of different methods. Thus, “I vow to learn infinite Dharma-doors.” We must be willing to learn the many teachings that are found in the Buddha-Dharma. We must focus on learning the Buddha’s teachings to know how to deal with the fluctuations of our own afflictions, how to tame them. When these afflictions no longer stir in our minds, we can transform sentient beings.

To transform sentient beings, we ourselves must be able to eliminate afflictions and learn all Dharma-doors. We also wish for all sentient beings to likewise enter the path to Buddhahood. “I take refuge in the Buddha. May all living beings comprehend the great path.” What we ourselves understand, we want to help everyone understand as well. We must eliminate our afflictions and establish our wisdom. We must also “[wish for] all living beings to delve deeply into the sutra treasury and have wisdom as vast as the ocean.” This is not only for us. So, we must sincerely follow the teachings of the Three Treasures. Thus, “I take refuge in the Sangha. May all living beings lead the people harmoniously without obstructions.”

If we still have afflictions in our minds and we do not have clear understanding regarding the Buddha-Dharma, how can we transform all sentient beings to enter the path to Buddhahood? How can we guide them to enter the ocean of wisdom? Therefore, we absolutely have to “vow to learn infinite Dharma-doors.” Only then can we “vow to attain unsurpassed Buddhahood.” To complete the path to Buddhahood, we must perfect the practice of the Six Paramitas.

As a king, [the Buddha] had to accomplish all of these. This is “[using] matters to transform [those following] the limited teachings.” This is the vow that Bodhisattvas must make and the path we must first start walking. This is the vow that the Bodhisattvas have made. Without practicing the Bodhisattva-path, we will never be able to attain Buddhahood. We need the causal practice of the Six Paramitas. We must actualize the Six Paramitas in all actions. This way, we can be joyful as we walk this path. We must all have [these vows]. So, as practitioners of the Great Vehicle. “We must hold them in mind” and furthermore “put them into practice.” We must not only hold them in mind but also put them into practical action. This is the vow Bodhisattvas make; it is the starting point for attaining Buddhahood. All practitioners of the Great Vehicle must earnestly hold them firmly in mind. We must remember them. For lifetime after lifetime, over countless kalpas, we must hold them in mind as well as put them into practice.

So, “[He used] principles to transform [those following] the initial teachings.” We just mentioned “[using] matters to transform [those following] the limited teachings.” Now, “[He used] principles to transform [those following] the initial teachings.” This refers to the World-Honored One’s teachings and His admonishments to practice them. There are also the Four Noble Truths, the 12 Links of Cyclic Existence and the Eightfold Noble Path. This is the sequence of the principles He taught.

[He used] principles to transform [those following] the initial teachings: This refers to the World-Honored One’s teachings and His admonishments to practice them. There are also the Four Noble Truths, the 12 Links of Cyclic Existence and the Eightfold Noble Path. This is the sequence of the principles He taught.

The Buddha taught the Dharma in this manner. At the same time, He wanted us to put the teachings into practice. He not only trained [us] but also constantly admonished us. “This is the process you must go through. You must not violate the rules or precepts.” Simultaneously, [He taught] the Four Noble Truths. Do we understand the Four Noble Truths? The Four Noble Truths are the general outline, but do we understand the finer details? After understanding them, have we practiced them? These are the Four Noble Truths.

In addition, there is the origin of our life, “the 12 Links of Cyclic Existence.” Are we clear on these? Have we understood them? This is something we must ask ourselves. The Buddha has already told us the process of our spiritual training. He has helped us understand it, but have we been able to do it? Have we understood it? There is also the Eightfold Right Path. Have we put it into practice? In our thinking, in our actions, in the words we speak, in our perspectives and mindset, as we interact with people and deal with matters, in our every action, do we practice the Eightfold Right Path?

There is right speech, right thinking, right action, right livelihood etc. Are we able to practice them? We know these details, we know their names, but do we understand their meaning? Only by understanding this can we awaken. We must have faith and understanding to be able to attain realization. This is what we understand when we practice. So, we must awaken and gain right understanding to be able to go among people to open and reveal [the Dharma] for sentient beings so they can realize and enter the Buddha’s understanding and views. We talked about this yesterday. “This is the sequence of the principles He taught.” The Four Noble Truths, the 12 Links of Cyclic Existence and the Eightfold Noble Path, have we understood them all? These are the principles; they are outlines. As for the finer details, are we clear on them? Do we practice them?

This is “the sequence of the principles He taught.” Then, “with separate teachings, He transformed them in sequence.”

With separate teachings, He transformed them in sequence: Venerable Sakyamuni always expounded the Dharma according to sentient beings’ capabilities, teaching them with skillful means. Initially, there were no sects or schools. After the Great Dharma spread to the East, Chinese practitioners in later generations saw the Buddha-Dharma as a boundless ocean. To facilitate a plan for practice and study, they each selected one path to specialize in and focus on. Thus, the various sects and schools were formed.

When Sakyamuni Buddha was teaching the Dharma, He taught according to sentient beings’ capabilities, teaching them with skillful means. In the beginning, during the Buddha’s time, “initially, there were no sects or schools.” There were none. When the Buddha gave teachings, He simply taught what He needed to teach. He simply taught the principles as they were. There were no different sects or schools. But after the Great Dharma spread to the East and came to China, the Buddha-Dharma thrived and various sects and schools gradually formed.

So, “The Great Dharma spread to the East.” This was how it happened. “Chinese practitioners in later generations” saw the Buddha-Dharma “as a boundless ocean.” They did not know which course to take. In fact, there is no need for sects and schools. But the Buddha-Dharma is like a boundless ocean. They were at a loss regarding how to begin to understand it. Because of this, “To facilitate a plan for practice and study, they each selected one path to specialize in and focus on.” Because our lifespan is limited, we seek one path to specialize in and focus on. We understand clearly the path we can practice. “Thus, the various sects and schools were formed.”

This was how they were formed.
They especially

“Sought faith, understanding, practice and realization as well as to open, reveal, realize and enter the Buddha’s views and understanding.”

This was all to help us understand. We should be clear on the teachings, principles, practice and realization. Thus, for us sentient beings to learn the path, we must mindfully comprehend the Dharma.

In the Buddha’s era, [He taught us] the Dharma was like this, and that we needed to understand it. Most important is that we must practice the Bodhisattva-path and go among people, coming and going with ease. We must practice to the point where we will not be tempted by sentient beings. Whether in adverse or favorable conditions, our spiritual aspirations must remain firm. This is what is most important. But in which direction should we go? Our life is limited and time passes by quickly. What should we do?

For instance, as members of Tzu Chi, at this time, we need to pass on the Dharma and establish our school of Buddhism. We are starting to establish our own. Buddhist studies research institute. But what syllabus should we teach? I have told them, it should be all about Tzu Chi. How do we set up an outline for the past 50 years? How do we categorize the details? The world today is full of turbidities, so we need even more Living Bodhisattvas who form aspirations and willingly go among people to bring purity to people’s hearts and give of themselves for the world. Thus [we should teach] how, in these 50 years, these teachings have benefited sentient beings. [Tzu Chi] has gone from non-existence to existence and is now spread throughout the world. How was this Dharma established? This is what we must focus on. I hope we will seek faith, understanding, practice and realization as well as to open and reveal for sentient beings to realize and enter the Buddha’s understanding and views. We must be clear on the teachings and principles. This is very important. So, everyone, please always be mindful!

Episode 1320 – Practicing Patience Throughout Past Kalpas

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>> “This was in praise of peoples’ virtues. He encouraged people to uphold the sutra and practice the path. By emulating, cultivating earnestly and advancing diligently in the Six Paramitas of the causal practice of Bodhisattvas, we will directly approach the fruit of sarvajna, which is the ultimate, all-encompassing wisdom” .

>> In past kalpas, after seeing [past] Buddhas practice patience, . [Sakyamuni Buddha] then made vows . Lifetime after lifetime, . Devadatta encountered the Buddha and harmed the Buddha’s life . He asked for His head, eyes, hands, feet, marrow or liver, kidney etc., the five organs . This helped the Buddha perfect His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas .

>> This chapter reveals [the Buddha’s] great compassion, impartiality and . His ability to remain at ease in hardship or joy, and how His great wisdom was unhindered by favorable or adverse conditions . In any environment, attaining enlightenment has its easy and difficult parts . The Hearers had long embraced the Buddha’s teachings, but fearing the long distance of the journey, they did not take joy in advancing, so [the Buddha] exhorted and encouraged them to abide by their aspirations and make great vows .

>> In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions . These [people] are actually virtuous friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions . They are also virtuous friends .
>> This explains how in past kalpas, Sakyamuni gave up the throne to seek the Dharma. Through diligently seeking the wondrous Dharma over the course of many past kalpas, He inspired those people by saying, “Why not seek it diligently?”.

>> “At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas,’ ‘I sought the Lotus Sutra’ ‘without indolence or weariness'” . [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly: . After He finished teaching the Chapter on the Stupa of Treasures, . He addressed all those Bodhisattvas, heavenly beings and the assembly .

>> Seeking: . This means more than just seeking to be able to hear; it is also seeking to be able to have faith, understanding, practice and realizations, to open, reveal, realize and enter the Buddha’s views and understanding; this is all [seeking] . To seek the Lotus Sutra is to seek unsurpassed Bodhi.

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“This was in praise of peoples’ virtues.
He encouraged people to uphold the sutra and practice the path.
By emulating, cultivating earnestly and advancing diligently
in the Six Paramitas of the causal practice of Bodhisattvas,
 we will directly approach the fruit of sarvajna,
which is the ultimate, all-encompassing wisdom” .

In the Chapter on Devadatta, we must mindfully seek to comprehend that spiritual practice is actually a virtue! . It is the virtuous practice of perfecting moral character . How should we engage in spiritual practice? . Spiritual practice is a very laborious journey . We have to face [all kinds of] people, matters and things . When dealing with people, there are infinite different kinds of people . We all have our own habitual nature . We all have our ignorance and afflictions . While living among people, the causes and conditions we have and the kinds of people we encounter are not actually under our control .

So, when it comes to spiritual practice, it is only about our minds . It does not matter what kind of people we meet, what habitual tendencies they have, what kind of afflictions they have or what karmic conditions they have with us . Whether we had good karmic conditions or bad karmic conditions in the past is something we do not know now . However, we must all never forget our aspiration to engage in spiritual practice . Our determination must be firm; no matter whom we encounter, our spiritual aspirations must always be firm .

So, starting from the Lotus Sutra’s . Introductory Chapter, . Manjusri Bodhisattva and Maitreya Bodhisattva had a conversation . Maitreya Bodhisattva asked questions, and Manjusri Bodhisattva answered them . They spoke about how past [Buddhas] had to engage in spiritual practice for a long time before They could attain Buddhahood, and how after attaining Buddhahood, . They had to spread the Dharma . Throughout lifetime after lifetime, all 20,000 Sun-Moon-Lamp Radiant Buddhas shared the same name . This shows how the Buddha-nature is everlasting . [All past Buddhas] engaged in spiritual practice and spread the Dharma . Lifetime after lifetime, they had the same name . This means that we should never forget about our initial aspiration . After forming Their initial aspiration, a very long time went by; this was the process . They all shared the same name, which refers to our nature of True Suchness . The eight princes [represent] our spiritual practices, the Eightfold Noble Path . Look at how we give rise to discursive thoughts . We need to maintain our initial aspirations . During that time, there was a Bodhisattva who was the teacher of the eight princes . This shows that, even when the Buddha was in the world, . He needed virtuous friends to assist him . He also needed to spread the Dharma and teach and so on . Starting from the beginning of the Lotus Sutra, we need to be very clear and seek to experience and understand it .

The beauty of human nature lies in our virtue . When we engage in spiritual practice, we should not forget about our initial aspiration . It does not matter which time period we are in, [nor does it matter] what causes and conditions we have with the people we encounter, whether they give us virtuous and loving guidance or frame us out of vicious jealousy . For spiritual practitioners, this is when they must maintain their aspirations . Therefore, in the Chapter on Dharma Teachers and the Chapter on Seeing the Stupa of Treasures, [the Buddha] began to constantly urge us to uphold the sutra and practice the path . His goal was to persuade and recruit everyone; we must maintain our aspirations to uphold the sutra and practice the path .

Most importantly, we should emulate the ancient sages and learn how past Buddhas engaged in spiritual practice . Starting from the Chapter on Skillful Means, [the Buddha] praised the Buddha-wisdom, which is the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom . Wisdom is the Buddha’s [state of mind] after attaining enlightenment, when He manifested the nature of True Suchness and became one with the universe; it is this open state of mind . In order to be like this, we need to emulate the Buddha . All Buddhas share the same path . Every Buddha has persevered in this, in forming aspirations to engage in spiritual practice, cultivating earnestly and advancing diligently .

They also gave us a very clear path, which is “the Six Paramitas of the causal practice of Bodhisattvas” . This requires us to spread the seeds of goodness . Where should we spread the seeds of goodness? . We should spread them in our minds . Everyone intrinsically has the Buddha-nature . In the ground of everyone’s minds, we need to diligently accumulate the methods of actualizing the Six Perfections in lifetime after lifetime . Everyone should clearly understand the Six Perfections . They are the foundations of the path to attaining Buddhahood . To attain Buddhahood, there are these six methods . These are six methods of delivering [sentient beings] to the other shore .

In order to be delivered to the other shore, we need to go through [the state of] unenlightened beings, where 1000-foot swells rise in the river of cravings . To go from the state of ordinary beings to the [state of] Bodhisattvas and attain Buddhahood, we need to cross these 1000-foot swells . Adverse conditions, favorable conditions, love, hate, passion and animosity and so on are all part of this process . Between the state of ordinary beings and the state of Buddhahood is this surging river . Therefore, we need to emulate the past Buddhas to learn how past Buddhas cultivated earnestly and advanced diligently . [We need to learn] how to uphold these six methods, which are giving, upholding precepts, patience, diligence, Samadhi and wisdom; these are the Six Paramitas . In order to cross this river, we need to practice these six methods, which are the causal practice of Bodhisattvas .

We may say that, for lifetime after lifetime, we will go among people to help others . In fact, going among people to help others is just the name of the process of crossing [this river] . Actually, internally, in the field of our eighth consciousness, we are constantly spreading the seeds of goodness in the ground of our minds . We call this the causal practice of Bodhisattvas; we cultivate [the seeds] in the ground of our mind . We are refining our minds and bringing stability to the ground of our minds . We need to cross this river with 1000-foot swells . If we want to cross it, without the reliable method of actualizing the Six Paramitas in all actions, we will not be able to cross the river . Therefore, we must emulate the examples of our predecessors, spiritual practitioners from the past . We must be able to learn how past Buddhas engaged in spiritual practice . We must earnestly study what has been passed down for generations . We need to advance diligently in the Six Paramitas of the causal practice of Bodhisattvas . This is very important .

We must “directly approach the fruit of sarvajna, which is the ultimate, all-encompassing wisdom” . The fruit of sarvajna is the state of Buddhahood . After a Buddha attains Buddhahood, the seeds of this fruit are like those of a tree; after that seed was sowed, it became one with the universe . While this tree is [rooted] in the ground, it is benefitted by all weather conditions and absorbs water, nutrients in soil and air . So, no matter how cold and snowy it may be, this tree still remains in the soil, where it sprouts constantly and slowly becomes stronger and stronger . If it can withstand the earth’s gusty winds, heavy rain, great snow storms and scorching sun, on this land, it can continually bloom and bear many fruits; this is the fruit of sarvajna .

If we can awaken to the principles of the world and comprehend the true principles of people, matters and things, it will be as if we have attained the fruit of sarvajna . [The tree will be] very stable; it is the ultimate . It will continuously bear fruits and we can continuously sow the seeds of these fruits throughout the world in the ground of peoples’ minds . This is the fruit of sarvajna, which constantly bears fruits and seeds . This is ultimate all-encompassing wisdom .

Likewise, the Dharma is very profound . The same goes for cultivating wisdom . All things are ultimately empty and tranquil . This Dharma is like a seed; it is constantly passed down, generation after generation among countless people . While the lifespan of humans is short, some trees live several thousands of years; they remain in the world, continuing to propagate . This fruit is everlasting . Therefore, it is called ultimate, all-encompassing wisdom . We need to be mindful about this,

especially about how “In past kalpas, after seeing [past] Buddhas practice patience,. [Sakyamuni Buddha] then made vows” .

In past kalpas, after seeing [past] Buddhas practice patience, . [Sakyamuni Buddha] then made vows . Lifetime after lifetime, . Devadatta encountered the Buddha and harmed the Buddha’s life . He asked for His head, eyes, hands, feet, marrow or liver, kidney etc., the five organs . This helped the Buddha perfect His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas .

As Buddhist practitioners, we need to understand that the Buddha did not engage in spiritual practice for just one lifetime; . He engaged in spiritual practice for many lifetimes . The Chapter on the Parable of the Conjured City explains that it took a very long time . It took dust-inked kalpas . So, “In past kalpas, [Sakyamuni] had seen [past] Buddhas practicing patience” . For such a long period of time, . He had seen [past] Buddhas practicing patience .

Is this not how every Buddha attains Buddhahood? . So, [Sakyamuni] began to make vows . Since the time He made His vow, it has been such a long time; it has been dust-inked kalpas . During this process, He met countless Buddhas . The spiritual practice of all Buddhas is nothing but actualizing the Six Paramitas in all actions . The most difficult part of the Six Paramitas is patience, the practice of patience . So, as Sakyamuni Buddha had made vows, . He had to engage in spiritual practice like this . So, He [met] Devadatta in many lifetimes . Lifetime after lifetime, Devadatta encountered Sakyamuni Buddha and harmed the Buddha’s life . This is how Devadatta spent many lifetimes living at the same time as the Buddha . These are their past causes and conditions .

In order to attain Buddhahood, one must definitely practice patience . How can one practice patience? . We need people to temper us . “By withstanding challenges, one becomes iron-willed” . Only with the blazing fires of the furnace can scrap iron be made into a refined tool . The principle is the same . Otherwise, if everything goes smoothly, what is there for us to practice? . Therefore, Devadatta came to temper Sakyamuni Buddha so that He could cultivate the practice of patience . In terms of adverse conditions, we discussed yesterday about favorable and adverse conditions . Throughout many lifetimes, Devadatta continually tried to harm Sakyamuni Buddha . He even wanted to take the Buddha’s life . He used all kinds of methods that gave the Buddha opportunities to engage in spiritual practice . He came for His head, eyes, hands and feet; by asking for his head, eyes, hands and feet he trained and tempered the Buddha .

This did not just happen between . Devadatta and Sakyamuni Buddha; even Sariputra was trained and tempered by heavenly beings . He made vows as a spiritual practitioner and said, . “I am willing to give anything away because. I want to engage in spiritual practice. After completely giving up my possessions,. I am willing to give up [what is] inside my body. I will agree to whatever is asked for” . Therefore, a heavenly being transformed himself into a young man [and said,] . “I really need your help right now. My mother is ill. In order to save my mother,. I need the eyes of a spiritual practitioner. Furthermore, this must be a practitioner who engages in purifying practices” . In that past [life], Sariputra faced such circumstances .

So, he took out his right eye . “No, that is wrong; I need your left eye” . So, he took out his left eye; he removed both eyes . This young man then purposely dropped his eyeballs onto the ground so that he could hear it as he stomped on them . This was so Sariputra could sense it . This is why Sariputra retreated from his . Great Vehicle aspirations . He maintained his aspiration to engage in spiritual practice, but when it came to the Great Vehicle Dharma, he was so scared that he dared not [practice it] .

Sakyamuni Buddha was different . Throughout lifetime after lifetime, people purposely gave him a hard time and purposely tormented Him, asking for His head, eyes, hands, feet and even His marrow, liver, kidney, organs and so on . People wanted to take His life like this . “This helped [the Buddha] perfect His practice of giving and precepts” . Using these methods allowed this spiritual practitioner to not only form aspirations to give, but to give willingly . “You can torture me however you want. Whatever you want from me,. I will be willing to give it to you. If you ask for my head, eyes, hands and feet and even my marrow, liver, kidney and organs,. I will give them to you without regrets” . This helped Him perfect His practice of giving . He not only had to give, . He also had to give without resentment or regret . This is abiding by precepts . Not only did He need to abide by precepts, but He also needed to practice patience, had to complete the Bodhisattva’s causal practice of giving, upholding precepts and patience .

This is from the Chapter on Devadatta . First I want everyone to understand that in this chapter, [the Buddha] revealed His great compassion .

This chapter reveals [the Buddha’s] great compassion, impartiality and . His ability to remain at ease in hardship or joy, and how His great wisdom was unhindered by favorable or adverse conditions . In any environment, attaining enlightenment has its easy and difficult parts . The Hearers had long embraced the Buddha’s teachings, but fearing the long distance of the journey, they did not take joy in advancing, so [the Buddha] exhorted and encouraged them to abide by their aspirations and make great vows .

In the course of Sakyamuni’s spiritual practice, . He had to practice great compassion and impartiality and remain at ease in hardship or joy . This was Sakyamuni Buddha’s spiritual practice . In His spiritual practice, . He had to cultivate this great compassion and see all sentient beings equally . This is called showing compassion to all equally .

In the past, we have often discussed how, in our spiritual practice, we must [cultivate] great compassion and see all beings equally . Then, no matter how harsh the environment is, we will not lose our resolve to engage in spiritual practice . Or regardless of how favorable conditions are or how seductive the allure of love, we will not be swayed by physical attraction, by the appearances of men and women . Moreover, we will not become lost in favorable and joyous conditions . Even during hardship, we will maintain our spiritual aspirations . When among favorable and joyous conditions, we will not become lost and deluded . This is what it is like to show compassion to all equally . Whether we are amidst suffering or joy, we will always be at ease . We will not be tempted by fame, profit or status, not at all . We will not crave anything, and so our minds will always be free .

When amidst adverse conditions, our hearts will also be at ease . This is what it means to have great wisdom, to be a person of great wisdom . This is not the common knowledge of ordinary people . Not at all . This is great wisdom . A person of great wisdom will not be hindered by any conditions, whether they are favorable or adverse . Our mind will be unobstructed by suffering, and we will never abandon the direction of our spiritual practice . In favorable conditions, we will not be [tempted] by fame, profit or status nor enticed by sexual desires . Neither favorable nor adverse conditions can obstruct a person of great wisdom, so we will remain at ease in suffering and joy . Neither of these will hinder a person of great wisdom .

So, “In any environment, attaining enlightenment has its easy and difficult parts” . Regardless of whether we are surrounded by suffering or joy, whether we are in favorable or adverse conditions, we will always be able to awaken ourselves in accordance with these conditions . Amidst suffering, we will attain awakening . Amidst joyful and favorable conditions, we will be able to attain awakening . However, this is a very great challenge . It is a very great challenge to keep ourselves from giving rise to discursive thoughts . This is not easy to do . “In any environment, attaining enlightenment has its easy and difficult parts” . Whether we are in favorable conditions or adverse conditions, this will be very difficult . We need to look at our own minds . Are these favorable and adverse conditions of suffering and joy influencing our minds? . If a spiritual practitioner comprehends this, [attaining enlightenment] will not be difficult . If we cannot comprehend this, we will easily become lost and confused . Engaging in spiritual practice in accordance with conditions is not easy . It is especially difficult to use favorable and adverse conditions as our provisions for awakening to the path .

But for people of wisdom, this is very easy . If we do not have wisdom and depend only on our intelligence and common knowledge, this will be very difficult for us . So, we need to mindfully seek to understand this . This is just like [what was mentioned in] the Chapter on the Parable of the Conjured City, how “The Hearers had long embraced the Buddha’s teachings, but feared the long distance of the journey” . The guiding teacher wanted to lead people to diligently engage in spiritual practice . They had to walk the path of ordinary beings to reach the place of noble beings . But after walking for a very long time, just like the Hearers, [they would think,] “Why is the road so long?” . Many of them began to give rise to thoughts of retreating from the path . “Why don’t we just go back?. The road ahead is still very long and dangerous. I better not go there. I should stop here” .

Fortunately, with His wisdom, the guiding teacher was able to teach them sincerely and skillfully . “Look, not far away from here, there is a city. If we continue to walk, we will get there soon” . First, the guiding teacher relieved them of their fatigue and brought peace to their minds, before moving forward again . Everyone should remember the Chapter on the Parable of the Conjured City . This is an analogy for Hearers who practice the Small Vehicle Dharma . Hearers and Solitary Realizers only seek to benefit themselves . They understand that practicing the Great Vehicle by going among people is very laborious and risky . It contains both favorable and adverse conditions . If they were unable to guard their minds, “a slight deviation would take them far off course” . Thus, they were afraid of the long distance; they still had dust-inked kalpas to go . They “feared the long distance of the journey” . So, “They did not take joy in advancing” . They could not give rise to joy in their minds .

“We still have such a long way to go. Just thinking about walking makes me tired. I do not want to continue; I want to stop here” . So, “They did not take joy in advancing” . They were unwilling to advance forward, “so He exhorted and encouraged them to abide by their aspirations and make great vows” . In this chapter, the Chapter on Devadatta, . He clearly exhorted and encouraged the . Small Vehicle practitioners, “Do not be afraid. We need to walk toward the great Bodhi-path. Since we are already half-way, we must keep moving forward. There is a place to rest ahead. Further beyond that is the place we truly need to reach” . This is how the Buddha patiently guided us .

Sakyamuni Buddha manifested the appearance of engaging in spiritual practice . He was willing to go through these challenges and advance forward . We have discussed this already . Yesterday, I also mentioned that, . “In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions. These [people] are actually virtuous friends for Buddhist practitioners” .

In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions . These [people] are actually virtuous friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions . They are also virtuous friends .

Whether conditions are favorable or adverse, they both strengthen our spiritual aspirations; they are beneficial conditions . All these people are virtuous friends for us Buddhist practitioners . If we encounter people who provide adverse and negative conditions, we must treat them with a compassionate, impartial and generous mindset .

“In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions” . We also need to be grateful . These beneficial adverse conditions serve to make us stronger . This is like people in physical therapy; we also need to be able to withstand pain so that we can restore our health . The principle is the same . If you want to be healthy, you need to do the same movement every day . When you bend your body, you will feel pain, but this is to strengthen your legs . These are all beneficial adverse conditions . They cause physical pain and mental stress, but actually, if we have an open mind, we can be grateful for this . With this kind of pressure, we will then have the motivation and power to take on [more responsibility] . These are beneficial adverse conditions . These are also our virtuous friends . We need to be very mindful about this .

This explains how, in past kalpas, Sakyamuni Buddha gave up His throne to seek the Dharma . Many kalpas ago, . [Sakyamuni] diligently sought the Dharma . He came to inspire and encourage us . Why is it that everyone gives up halfway? . Why can’t we practice diligently? .

This explains how in past kalpas, Sakyamuni gave up the throne to seek the Dharma. Through diligently seeking the wondrous Dharma over the course of many past kalpas, He inspired those people by saying, “Why not seek it diligently?”.

When Sakyamuni Buddha came to the world to engage in spiritual practice, . He did not just encounter Devadatta in that lifetime . He had also encountered Devadatta in past lives . How can people today not seek earnestly and advance diligently in search of the Dharma? . This chapter, which is the Chapter on Devadatta, is very unique . The purpose of this chapter is to encourage us . This is the path the Buddha walked; why can’t we follow this path as well? . This is what the Buddha wanted us to understand .

At the beginning of the sutra passage, it says, .

“At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas,’ ‘I sought the Lotus Sutra’ ‘without indolence or weariness'” .

This has already been mentioned . So, at that time, the first sentence of the Chapter on Devadatta is “At that time” . After the Chapter on . Seeing the Stupa of Treasures, the Buddha immediately followed with this . At that time in the assembly, the Buddha addressed . Bodhisattvas, heavenly beings and The fourfold assembly is male and female lay practitioners and male and female monastic practitioners . The Buddha addressed the fourfold assembly .

At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly: . After He finished teaching the Chapter on the Stupa of Treasures, . He addressed all those Bodhisattvas, heavenly beings and the assembly.

He said, “Throughout infinite past kalpas,. I sought the Lotus Sutra without indolence or weariness” . This passage describes the process of the Buddha’s spiritual practice . Sakyamuni Buddha said Himself, . “In the past, I had spent infinite lifetimes [seeking the Lotus Sutra]. Infinite lifetimes” means infinite kalpas . [He did this] for lifetime after lifetime, for an incalculable length of time . In each lifetime, He was constantly searching in hopes of attaining the Great Vehicle Dharma, which is the Lotus Sutra . He engaged in spiritual practice and listened to the teachings lifetime after lifetime . However, to be able to hear the Lotus Sutra is not easy . Therefore, He had to search for it; . He searched for places where the Lotus Sutra would be taught, the places of the Great Vehicle Dharma . In His search for the Great Vehicle Dharma, . He never grew indolent or weary . He never showed any sign that He was tired; none at all . He was always very diligent as he put the teachings of the Great Vehicle Dharma into practice .

So, “Seeking” means more than just seeking to be able to hear; it is also seeking to be able to have faith .

Seeking: . This means more than just seeking to be able to hear; it is also seeking to be able to have faith, understanding, practice and realizations, to open, reveal, realize and enter the Buddha’s views and understanding; this is all [seeking] . To seek the Lotus Sutra is to seek unsurpassed Bodhi .

It is not easy to have faith in the Great Vehicle Dharma . As we discussed previously, having faith in the Lotus Sutra is not easy; rather, it is very difficult . He did not merely seek to listen to the Lotus Sutra; that was not all . He also sought to have faith in the Lotus Sutra . Whatever the wondrous Dharma contained within was, . He wanted to have faith in it . [He wanted to] have faith in the teachings of the Great Vehicle Dharma . He wanted to believe in and accept its teachings . He also sought to be able to understand . Not only did He want to believe [the Dharma], but He also wanted to have a clear understanding of the Dharma . Did it unite principles and matters? . Only if principles and matter were united would He believe in it and be able to understand it thoroughly . In addition to understanding it thoroughly and uniting principles with matters, . He also sought to be able to practice it . He wanted to put the Dharma into practice; . He wanted to maintain a pure heart, go among people and put the teachings into practice in life and among people .

He did not merely seek to be able to practice, . He also wanted to be able to have realizations . This is practicing the Bodhisattva-path, the causal practice of Bodhisattvas . Being able to hear, have faith, have understanding and put it into practice are all part of the causal practice of Bodhisattvas . We must not retreat during this journey . Instead, we should always advance forward, until we can realize the fruit of Buddhahood . Thus, He “sought to be able to open and reveal” . Not only did He [seek to] attain the fruit of Buddhahood, but He also sought to be able to open and reveal the Wondrous Lotus Sutra .

Many Treasures Buddha lacked this karmic condition . He did not open and reveal the Wondrous Lotus Sutra . So, now He kept making vows to manifest the stupa of treasures anywhere to go and listen to the Lotus Sutra . Sakyamuni Buddha did not seek to just attain the fruit of Buddhahood; . He also sought to open and reveal [the Dharma] until sentient beings could realize and enter the Buddha’s understanding and views . This is Sakyamuni Buddha’s mindfulness . He not only sought to listen, have faith, understanding, practice and realization of the Dharma, but also sought to open and reveal it so that [sentient beings could] realize and enter the understanding and views of the Buddha . This is His determination in seeking the Lotus Sutra .

“To seek the Lotus Sutra is to seek unsurpassed Bodhi” . This is unsurpassed Bodhi . What we Buddhist practitioners must pursue is this state . Otherwise, think about this; in the Chapter on Seeing the Stupa of Treasures, the Buddha began by talking about the causes and conditions behind . Many Treasures Buddha listening to the sutra . Many Treasures Buddha had already attained Buddhahood many kalpas before; the only thing He lacked was people who could receive or initiate the teachings, requesting [them] from the Buddha . Therefore, He did not have the opportunity to expound the Lotus Sutra . Sakyamuni Buddha did not only seek to listen to the sutra . He also sought to have faith, understanding, practice and realizations of the sutra . He also sought to be able to open and reveal [the sutra] until sentient beings could realize and enter the Buddha’s understanding and views . This is His true ultimate goal, to save the world and transform sentient beings .

Dear Bodhisattvas, this is what we must do as Buddhist practitioners; [we must engage in] the causal practice of Bodhisattvas . When it comes to these difficulties, we need to be able to withstand both favorable and adverse conditions and remain free and at ease . When we are no longer influenced by them, that is true spiritual practice . So, we must always be mindful!