Category: TLS Chapter 15

Episode 1462 – Emerging from the Ground, Abiding in Space

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>> “We must respect our teacher, uphold our vows and follow the path. We must accept, uphold and spread the Dharma according to the teachings. When the Tathagata taught the practice of bringing peace and joy, Bodhisattvas from other lands rushed to emerge. The Buddha’s intention was to clearly reveal that in this land, there were Bodhisattvas who could endure and would be able to uphold this sutra. Thus [this chapter] is called ‘Emerging from the Ground.’ Furthermore, the Buddha used people and matters to reveal the Dharma. Because it uses this matter to explain the principles, it was given this name.”

>> “Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides, the original ground of the intrinsic mind of all Buddhas. All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance. The unconditioned Dharma is the ground of the true principles. When we take action with conditioned phenomena by advancing diligently, we bring these matters and appearances to fruition.

>> “As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open.” As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.      [Lotus Sutra, Chapter 15 Chapter on Emerging from the Ground]

>> “These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance. Previously, they had all abided in the empty space below the Saha World.”      [Lotus Sutra, Chapter 15 Chapter on Emerging from the Ground]

>> These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance: The Bodhisattvas were magnificent. Their bodies were purple-gold in color. They were replete with Marks and Characteristics and were infinitely radiant. Everyone who saw them greatly rejoiced.

>> A Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics. Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings]. Their Marks and Characteristics were the same as the Buddha’s.

>> Previously they had all abided in the empty space below the Saha World: They pervaded the ten directions. There is no inherent above or below. This represents abiding in the Middle Way. This shows that they emerged from the ground, where they had abided in the tranquil void.

>> Moreover, the ground of the ultimate reality of all Dharma is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning. It is also the aforementioned emptiness that they peacefully abided in, which is infinite, boundless, unobstructed and unhindered.

>> In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to “emerge” and “abide in empty space.” Moreover, “below” refers to the depths of the Dharma-nature and the ultimate ground of the profound methods. Being below [the Saha World] does not mean it is here. Abiding in emptiness does not mean it is there. It is neither here nor there, thus it abides in the Middle Way.

>> “They emerged in this [world], but were not above it, nor were they below it. They were neither above nor below, but abided in empty space. This is also the Middle Way.”

>> They vowed to protect this Saha World, practice and uphold [the sutra] with patient endurance and promote the teachings. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, patient endurance is the ground they dwell in.

>> Abide in the empty space below the Saha World: Cultivating the Four Practices of body, speech, mind and vows is our aim. In cultivating patience, we take humility as our foundation. They abide in the empty space below, meaning they are humble and selfless. This is because they realize emptiness through non-abiding.

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“We must respect our teacher, uphold our vows and follow the path.
We must accept, uphold and spread the Dharma according to the teachings.
When the Tathagata taught the practice of bringing peace and joy,
Bodhisattvas from other lands rushed to emerge.
The Buddha’s intention was to clearly reveal that in this land,
there were Bodhisattvas who could endure and would be able to uphold this sutra.
Thus [this chapter] is called ‘Emerging from the Ground.’
Furthermore, the Buddha used people and matters to reveal the Dharma.
Because it uses this matter to explain the principles, it was given this name.”

We must be mindful. “We must respect our teacher, uphold our vows and follow the path. We must accept, uphold and spread the Dharma according to the teachings.” This is our responsibility. Sakyamuni Buddha is the compassionate father for all of us sentient beings and the guiding teacher of the Three Realms. He is the father of all sentient beings and also the guiding teacher of the Three Realms. So, we must respect the Buddha’s teachings. Regarding the teachings of the Buddha, we must have faith, accept and follow the Dharma. To have faith, accept and follow the Dharma, we must uphold our vows and follow the path.

We have chosen to follow these teachings, the Buddha’s teachings, which aim to inspire our wisdom-life. All sentient beings intrinsically have the nature of True Suchness, but it has been continuously buried and covered by our afflictions and ignorance. We do not know anything about it. We do not know that we all intrinsically have Buddha-nature. Now that we have learned about it, we must have faith in it. If we do not have faith in it, it is the same as not knowing about it. We need to understand it very well and have deep faith in it.

Since we truly know about it, since we have firm faith and no doubts, we must earnestly form aspirations. Having made vows, we must uphold them. To respect the vow we chose ourselves, we must respect our own nature of True Suchness. [To return to] the nature of True Suchness, we must safeguard our aspirations and vows. Thus, we must practice according to the teachings.

We know [the Dharma], but how do we follow the Dharma that the Buddha inspired in us so we can move in this direction and open up this path? We must use our understanding. But when it comes to this Dharma that helps us discover our nature of True Suchness, how can we open up this path that is covered by ignorance? We must truly use effort to uncover this path that is covered by layers of ignorance. How can we uncover this path? We must diligently open up the path.

The Buddha is our guiding teacher who is guiding us in opening up this path. We must follow the direction He points out to us. We must follow the teachings. We carefully find ways to clear away our ignorance. It is as if we are clearing a path. This path is covered in wild bushes and weeds without end. There are so many weeds that there is hardly a path to walk on. The overgrowth and thorns prevent people from passing. Still, we know that the direction is there; we know where our treasure is. If we do not pass through, then we will not be able to find the treasures that we are looking for.

Do we still remember [the parable] of the poor son? An elder recognized his [lost] son and patiently and skillfully guided this poor son until he was able to bring him inside his home and lead him to his treasury. From the door, the elder guided him inside and brought him to where the treasures were stored. The father needed a way [to gain the son’s trust] and the son needed someone to guide him. Because there were people who guarded the door, not anyone could enter. [The son] needed someone to guide him inside. Moreover, [the son] needed [a certain level] in order to allow someone to bring him inside. We too also need [a certain level]; we need someone we recognize to guide us.

Now, we are already familiar with the Buddha; we, these ordinary beings, recognize that He, the Great Awakened One, is our guiding teacher. If we follow our teacher’s path, then our direction will be correct. This is like the elder who guided his poor son; the elder knew that it was his child. He had to use all kinds of methods to guide his child. In the same way, ordinary beings must be willing to believe and accept in order to be able to receive guidance. If we do not believe or accept it, we may be like the poor son who became scared and quickly sought to leave that place.

So, we must have faith and accept [the Dharma]. This is like how the elder guided the poor son to not be afraid. “You just need to have faith that the direction we are going is true and correct. You must work hard.” We must work hard to open up the path. During the process of clearing the path, we must [eliminate] all those impurities such as the wild overgrowth and weeds. We must quickly remove these useless things, clear them away. Then, there will be a broad and great path that we can walk on.

To clear the path and pave the road, we must have faith in the direction. So, we must firstly trust that everyone intrinsically has the nature of True Suchness. We must understand and accept that the nature of True Suchness is intrinsic to all of us. As we begin to have deep faith in this, we must work hard toward it.

We must work hard for a very long time; it is a very laborious process. So, we must uphold our aspirations and make great vows. We must uphold our aspirations. The path we need is one that we will forever walk on, that we will open up for countless lifetimes. We must clear the path and pave the road ourselves. We clear the path for ourselves and pave the road for everyone to walk on. This is the Bodhisattva-path.

We must clear the path forward and pave the road as we go. This is why we must go among people and be mindful as we seek the path to Buddhahood and transform sentient beings. Seeking the path to Buddhahood is clearing the path. As we know the direction, we must have faith. So, we must clear this path. Where there was no path, we must open up a path. So, seeking the path to Buddhahood is to accept [the teachings] and lead the way forward. Then, we must quickly pave the road; this is to transform sentient beings.

“We must accept, uphold and spread the Dharma according to the teachings.” We must follow the Buddha’s teachings. As we accept the teachings, “We must accept and uphold [the Dharma] according to the teachings.” Whatever He teaches us is what we should accept. We must earnestly uphold the direction of this path, diligently clear this path and pave this road. To seek the path to Buddhahood is to clear the path forward; to transform sentient beings is to pave the road where we are. Everyone must remember this.

“When the Tathagata taught the practice of bringing peace and joy….” He taught us the practice of bringing peace and joy. In the previous Chapter on the Practice of. Bringing Peace and Joy, the Buddha helped us eliminate our ignorance and afflictions to clear the path; Since we already know our direction, we clear the path. We must quickly eliminate any afflictions we have. We must clear away our afflictions and open up a path. He taught us about the ten kinds of people which we should avoid. These ten kinds [of people] create various afflictions in the world with unwholesome actions and methods. These are all a matter of ignorance.

Regarding the ignorance we created in this world, we must eliminate it. We must eliminate afflictions and ignorance to be able to open up this path and pave the road smoothly so that people can safely walk on it later on. These are methods He taught us. So, “When the Tathagata taught the practice of bringing peace and joy,” this is how the Tathagata taught us to safely walk on this path, to ensure that our spiritual aspirations are firm and that we will not give up halfway. He helped us walk on this path very safely so we can clear a path that reaches [the goal]. “Bodhisattvas from other lands rushed to emerge.” The Buddha taught the Dharma in the Saha World with His voice. As we discussed before, the Buddha’s voice echoed throughout the worlds in the ten directions. Even those in Brahma heaven and the worlds of the ten directions could hear it. Bodhisattvas from other places also knew that. [He] was teaching the Lotus Sutra in the Saha world. So, those from other worlds also came because this is the True Dharma, the teachings of the Bodhisattva Way. All Buddhas share the same path.

Because of this, those from other worlds rejoiced and came to listen to the Dharma in the Saha world. These Bodhisattvas from other lands were moved. Their hearts were very jubilant. So, they “rushed to emerge.” Everyone was very joyful. They heard that the Saha world is full of suffering, but they courageously advanced on the Bodhisattva-path. How praiseworthy is this! The Buddha taught these methods. So, those from other lands were jubilant and they rushed to emerge.

That day, I told everyone that all of us have a sky and ground in our hearts. Sentient beings here are like this. Bodhisattvas from other lands are also like this. We share the same sky and ground in our hearts. They were just as jubilant. As we rejoice in what we heard in this place, we become jubilant and joyful. Jubilance is a description. It is an analogy for being truly joyful. People from other lands were also like this, very jubilant.

So, the Buddha taught the Dharma to encourage us, by telling us that we all intrinsically have Buddha-nature, that everyone can attain Buddhahood. We just need to distance ourselves from our afflictions and ignorance. Once we eliminate ignorance and afflictions, our nature of True Suchness will manifest and our hearts will be kind. A kind heart is pure and bright, free of defilements and very pure. This is our nature of True Suchness. So, the Buddha hopes that everyone will manifest the nature of True Suchness and the beautiful light from their hearts.

So, “The Buddha’s intention was to clearly reveal that in this land….” The Buddha’s enlightened nature is radiant. This enlightened nature is the nature of True Suchness. Sentient beings and the Buddha are equal. We often say this. The Buddha said this. He has His enlightened nature. He manifested this bright awakened nature, revealing this ground of His heart. We intrinsically have [the same nature]; we are also able to understand all this Dharma. Everyone can do this, and we are all also able to speak of it. We should say what we do and do what we say. In this way, we can learn and awaken. To awaken is to give rise to light. This is a path. This is what the Buddha taught us. The teachings are not just what we listen to here. We must teach our children as well as influence other people’s children. This is a form of teaching. Sentient beings in the Saha world can also influence the Bodhisattvas from other lands. This is the principle.

“There were Bodhisattvas who could endure and would be able to uphold this sutra.” The Buddha expressed this intention and that. He had faith in sentient beings of the Saha world. The Buddha had faith that everyone intrinsically has Buddha-nature. With this awakened nature, we have the strength to uphold [the Dharma] and endure. This is something we all intrinsically have. As long as we eliminate our afflictions, there will be no more interpersonal conflicts. Without interpersonal conflicts and ignorance to influence us, naturally, we can form aspirations and make great vows. We can withstand and endure [all difficulties]. So, “There were Bodhisattvas who could endure and would be able to uphold this sutra. Thus [this chapter] is called ‘Emerging from the Ground.'” Moving forward, Bodhisattvas began to emerge from the ground.

Then, He used people and matters to reveal the Dharma. He had to use such an event to encourage people and reveal that this teaching is the True Dharma. The True Dharma is the intrinsic awakened nature that we all have. Through these matters, He wanted to inspire us to understand the principle that we all intrinsically have the nature of True Suchness. “Because it uses this matter to explain the principles, it was given this name.” So, they “emerged from the ground.” This is something we must clearly understand.

“Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides, the original ground of the intrinsic mind of all Buddhas. All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance. The unconditioned Dharma is the ground of the true principles. When we take action with conditioned phenomena by advancing diligently, we bring these matters and appearances to fruition.

“Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides. To reach the state of Buddhahood, we must first walk on the Bodhisattva-path. So, Bodhisattvas must first clear the path. We must first clear this path; only then can we level the ground and pave a smooth road. By the same principle, this “represents the ground where the wisdom of Bodhisattvas abides.” The Saha world is a world of endurance filled with afflictions and ignorance. Bodhisattvas must discover this land, that this is what this place is like.

Now, our minds are filled with afflictions; [they are] hard to endure. We must be able to endure this world. If our afflictions bury us, then we will forever remain in this turbid world of endurance filled with turbidities and ignorance. Starting from this time, the ground will begin to quake and split open. The ground will begin to open. So, we will open our hearts and be understanding. Our hearts will become open and understanding.

As we discussed previously, the seeds are emerging. These Bodhisattva-seeds are in the ground. If soil, water and air are all present, once the causes and conditions are mature, the seeds will naturally break free of their shells underground. With this strength, they break through and emerge from the ground. So, the ground splits open, and [the sprouts] emerge. This is the principle. “Emerging from the ground” represents how our nature of True Suchness has broken through the shell of afflictions. It was as if it had been buried underground, buried in the ground of ignorance. When causes and conditions ripen, the seeds will sprout from the ground.

Those of us who do chores at the Abode should be more mindful in looking at our vegetable garden or when we plant the seeds of beans and rice. We need to be mindful. Back in the days, when we planted peanuts, we had clearly dropped the peanuts on the ground, but someone taught us the method that we had to pack the soil with our feet. [I asked], “Why do we need to step on the soil?” [He said], “You must make the soil firm so the birds will not be able to peck out the seeds. Then the seeds will remain in the ground.” I asked, “If we pack the soil so tightly, how can the seeds sprout?” He said, “You will see; the seeds are strong.” Indeed, he was right. I went to look at the field every day. On the first day, the ground was flat; it was the same for the second day. On the third day, the soil cracked open and the seeds sprouted like little hooks. The next day when I again went to look at them, they had straightened up and the leaves had sprouted.

If we are mindful as we plant the seeds, we can see how the peanuts sprout. The leaves grow bigger and bigger each day. What time of day do the leaves grow? This continues for over three months, then the peanuts are mature and ready for harvest. Wow, when we dug them out, there were actually bunches of them! There were dozens of peanuts buried underground. This shows that this is what seeds are like. They continuously multiply like this; one gives rise to infinity. One peanut seed can grow into a whole bunch of peanut pods. Inside each pod, there may be three or four seeds. They are all connected together.

By the same token, Bodhisattvas need mature causes and conditions to abide somewhere. As we engage in spiritual practice, we rely on causes and conditions. We often say that a lotus flower relies on the mud to get its nutrition. The lotus flower is beautiful and the root is fat; this all relies on the nutrients from the mud. If we want to attain Buddhahood, we rely on the causes and conditions of this land. In this Saha world with its severe turbidities, we must cultivate the pure Bodhisattva-mind and “emerge from the ground.”

This is “The original ground of the intrinsic mind of all Buddhas.” All Buddhas come in the same way from this ground, because they cultivated the Bodhisattva-practice; this is the state of attaining Buddhahood. “All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance.” This is the principle. What is it that enables the seed to grow? Is it the pod of the peanut? No. Is it the peanut seed? No, it is not. If we continue to break it down to understand it, it is the genes inside that we cannot see [with our bare eyes]. That is it. This is a very tiny thing. It is [like] a principle which “has no intrinsic substance or appearance.”

If we analyze principles to the end, there is no substance or appearance. But for each thing, its principles leads to its appearances. Soybeans are the seeds for soybeans, while peanuts are seeds for peanuts. Each has its own conditions, so there is no intrinsic substance or appearance. Principles have no substance or appearance. If we miss the right time for planting a seed, it will not grow. We need the right timing. If it had an everlasting substance or appearance, then timing would not matter. Indeed, we need time, space and all its principles to converge. So, with the principles, once it is too late, even with seeds and earth, nothing will grow. So, we cannot lack any of the principles. These three [elements] must converge. When we break them down, there is “no intrinsic substance or appearance.”

So, the “unconditioned Dharma” is the law of nature. This is like the empty space, which can also be called unconditioned Dharma. Our mind is also the same. It is also unconditioned Dharma, without any intrinsic substance or appearance, “like a dream, an illusion, a bubble, a shadow a dew drop or a flash of lightning.” It will manifest for a while and then disappear. It has “no intrinsic substance or appearance.” So, “It is the ground of the true principles.”

“When we take action….” This is the principle which enables us to take action. If we do not take action, then the principle will have no effect. We must act for the principle to be effective. The truths the Buddha gave us are wonderful, but if we do not engage in cultivation or put them into practice, then the principles will not be brought to fruition. So, we must be very mindful. “By advancing diligently, we bring these matters and appearances to fruition.”

Since we are in the world, “Bodhisattvas arise because of suffering sentient beings;” we must relieve sentient beings from suffering. So, we must cultivate our virtue and demeanor. We need both virtue and demeanor. “With virtue comes attainment.” When we engage in spiritual practice to attain these principles, we will naturally have such virtues and will be able to lead the people harmoniously. These are the virtues that we cultivated. So, we must be very mindful. The principles are like this. We can discuss them in broad terms, but when we bring them back, do we actually understand them? We must truly be mindful to accept [the teachings]. When such vast principles are discussed, are we able to bring them back [to our lives]? This requires us to be mindful.

The previous sutra passage states,

“As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open.” As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.

As we heard, this was because everyone had worked hard. Our hearts truly opened and we understood. This split open the ground formed by layers of afflictions. We have now broken through it. This is just like the seed [that sprouted] and broke through the ground’s surface so that [the sprout] emerged. In the same way, “The ground quaked and split open.” Our hearts have opened and we understand.

“From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.” Once we open our minds and understand, all Dharma and principles will endlessly emerge from within our minds. What we have heard and done in the past, those teachings and matters will instantly rush to emerge in our memory. As we speak, we can express what we heard or encountered in the past at the present moment. This is “countless trillions of. Bodhisattva-Mahasattvas emerging simultaneously.”

Bodhisattvas are awakened sentient beings. Our state of mind must be that of awakened sentient beings. Since we are awakened sentient beings, “Bodhisattvas arise because of suffering beings.” How can we help others understand the Dharma? How can we relieve sentient beings from their suffering? This must all come from our minds. The memories in our minds must continuously emerge. This is how we can understand [the Dharma], and this is how we apply it. So, I feel that in learning the Buddha-Dharma, we are not only seeking how to discern things using words or how to explain things. We must also apply it in our lives, in our interpersonal interactions. This is what we call the human world. In interpersonal interactions, when we can apply these principles through giving and manifest them as true appearances that we can apply, this is called the worldly Dharma. What methods should we use in this world to relieve people from their difficulties? We must think of methods to do this.

The next sutra passage states,

“These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance. Previously, they had all abided in the empty space below the Saha World.”

We must mindfully seek to comprehend this. If we have understood what was said before, then we should be able to more or less comprehend what we will talk about now. “These Bodhisattvas’ bodies were all golden in hue.” Speaking first of matters, “the 32 Marks and infinite radiance” show that these Bodhisattvas were very dignified.

These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance: The Bodhisattvas were magnificent. Their bodies were purple-gold in color. They were replete with Marks and Characteristics and were infinitely radiant. Everyone who saw them greatly rejoiced.

In the past, we said that “the 32 Marks” were unique to Buddhas. “The 32 Marks” bring people joy when they see them. It is a perfect appearance without flaws. These 32 Marks, which we explained before, were not unique to Buddhas. “The Bodhisattvas were magnificent. Their bodies were purple-gold in color.” They also had this purple-gold hue and displayed such an appearance. “They were replete with Marks and Characteristics.” This appearance [similar to] the Buddha’s “32 Marks” and purple-gold hue, is a replete and perfect appearance.

As for “infinite radiance,” this purple-gold hue radiates light; among many radiant bright [colors], this color is the most replete with the beauty of colors. It very naturally radiates light. This color is radiating infinite light. “Everyone who saw them greatly rejoiced” because they manifested in such perfect forms. People from India are darker in skin tone, so dark that there is a purple hue to it. This purple hue is radiant.

“The Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this, dignified by the Marks and Characteristics.” They too were like this. All Buddhas and Bodhisattvas are like this.

A Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics. Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings]. Their Marks and Characteristics were the same as the Buddha’s.

This required forming good affinities with sentient beings, so that people rejoiced when they saw them. Thus, they were replete in the [32] Marks. “Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings].” Not only Buddhas have manifestations that transform [beings]. In the Chapter on the Stupa of Treasures, the Buddha had manifestations. Actually, Bodhisattvas too have [manifestations]. Look at Guanyin Bodhisattva, who “manifests with 32 Marks.” He is also a Bodhisattva, and so is Earth Treasury Bodhisattva.

Guanyin Bodhisattva is an ancient Buddha. Earth Treasury Bodhisattva vowed, “I will not attain Buddhahood until hell is empty.” So, only when sentient beings no longer suffer, will he manifest the attainment of Buddhahood. Actually, Earth Treasury Bodhisattva’s great vow is equal to the Buddha’s. Guanyin Bodhisattva attained Buddhahood as. Clear True Dharma Tathagata. Still, he goes among people to transform sentient beings. So, that is to say, Buddhas and Bodhisattvas are all equal, and so are all sentient beings. Once we form Bodhisattva-aspirations, we are also equal to them. “Those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics.”

“Throughout the worlds of the ten directions,” their manifestations appeared to transform [sentient beings]. They were all delivering sentient beings. When we understand the Dharma well, we can explain it to others. Then they can also spread it to even more people. In this way, people pass it on to one another. “If it is right, just do it.” If everyone has this perspective and does good deeds together, then this is “transforming” [sentient beings]. When we hear good things, we do good together. We are all good people and we all do good deeds. This will make everyone joyful. This is “transforming” [one another]. “Their Marks and Characteristics were the same as the Buddha’s.” In this way, their appearances made people joyful, just like the Buddha’s.

“Previously they had all abided in the empty space below the Saha World.”

Previously they had all abided in the empty space below the Saha World: They pervaded the ten directions. There is no inherent above or below. This represents abiding in the Middle Way. This shows that they emerged from the ground, where they had abided in the tranquil void.

Now, we are discussing how these Bodhisattvas “abided in the empty space below the Saha World. They pervaded the ten directions. There is no inherent above or below.” This means that the wisdom of Buddhas and Bodhisattvas has already surpassed this Earth.

Now, we know that planet Earth is not “underground.” Actually, when we look up, we can see planets and stars. There are celestial bodies all over the sky, orbiting the sun. Earth is also among those celestial bodies. So there are planets above us, below us, and all around us. There are different worlds around us. There are also many stars and satellites. So, we say “[They] abided in the empty space.” Earth is in space. We have knowledge and wisdom. With our knowledge today, we can know about space, astronomy and geography.

In astronomy, how many planets are there? How do high and low pressures form? In summary, with all the knowledge we have now, we know about Earth’s ecosystems and climate patterns. So, “below the Saha World” refers to this entire universe. We can seek to understand it all. Our hearts can then encompass the universe. So, “[They] abided in the empty space” means that we should not be attached to the Saha world. We “abide in the empty space.” Our hearts encompass the universe. “They pervaded the ten directions.” This is being liberated from an ordinary person’s mindset and ignorance. We must have a mindset that “pervades the ten directions” and encompasses the universe. We often say, “There is no inherent above or below.” We do not need to differentiate above and below.

“This represents abiding in the Middle Way.” This emptiness represents practicing the Middle Way. This shows how they emerged from the ground and “abided in the tranquil void. With minds tranquil and clear, vows as vast as the universe….” We must have this state of mind. “With minds tranquil and clear, vows as vast as the universe….” Our minds must abide like this.

Moreover, the ground of the ultimate reality of all Dharma is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning. It is also the aforementioned emptiness that they peacefully abided in, which is infinite, boundless, unobstructed and unhindered.

“Moreover, the ground of the ultimate reality of all Dharma….” This is the ultimate reality of all Dharma. We often talk about having “minds tranquil and clear.” Isn’t this [the basis of] our Jing Si Dharma lineage? So, it “is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning.” These are the true principles. So, it is the aforementioned [emptiness] that “they peacefully abided in, which is infinite.” This is infinite meanings. It is emptiness that is boundless, unobstructed and unhindered. Our minds must abide in this tranquil and clear state, where our minds are infinite, boundless, unobstructed and unhindered. Only [when we abide] in such emptiness can our aspirations be firm. We must earnestly put in effort to understand this.

In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to “emerge” and “abide in empty space.” Moreover, “below” refers to the depths of the Dharma-nature and the ultimate ground of the profound methods. Being below [the Saha World] does not mean it is here. Abiding in emptiness does not mean it is there. It is neither here nor there, thus it abides in the Middle Way.

So, “In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to ’emerge.'” We use these names and matters to express [the Dharma]. Otherwise, the person teaching has nothing to say. When we truly want to teach the Dharma, where is it? There is nothing to say. We must use matters and appearances to explain the principles. Thus they were said to “emerge.” This is “abiding in empty space.” When you explain it, it is actually empty. “Moreover, ‘below’ refers to the depths of the Dharma-nature.” The Dharma is profound and bottomless. In “the ultimate ground of the profound methods, the profound methods” refers to the Buddha-Dharma. The Buddha-Dharma is truly vast and incomparable; there are many vast principles. Our minds must be replete with these. So, it is called the ground of the mind.

“Below” does not belong to this place; there is no set place where it belongs. “Being in emptiness does not mean it is there”; we do not know where emptiness is to be found. So, the ground is bottomless, and the emptiness is boundless. “It is neither here nor there, thus it abides in the Middle Way.” We must practice the Middle Way. so we must abide in the Middle Way. Thus,

“They emerged in this [world], but were not above it, nor were they below it. They were neither above nor below, but abided in empty space. This is also the Middle Way.”

So, they were neither above nor below, nor to the left or right. This is called the Middle Way. This is the goal of the Buddha-Dharma. We must not be obstructed by the extremes. We must be free of obstructions.

So, they vowed to safeguard the Saha world, “practice and uphold [the sutra] with patient endurance and promote the teachings.”

They vowed to protect this Saha World, practice and uphold [the sutra] with patient endurance and promote the teachings. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, patient endurance is the ground they dwell in.

With minds that are not attached and not obstructed, although the Saha world is hard to endure and full of suffering, Bodhisattvas come here for that very reason. Because of this, in the Saha world, they can endure and take on responsibilities as they promote the Dharma. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, what we rely on is patient endurance. We are not biased toward emptiness nor existence. The practice of bringing peace and joy is what we rely on, so we must be mindful. Is this difficult? No, we feel blessed and happy. When we accomplish things, this is very wonderful; we are grateful to each other.

We “abide in the empty space below the Saha World.” In this way, we can very steadily abide here.

Abide in the empty space below the Saha World: Cultivating the Four Practices of body, speech, mind and vows is our aim. In cultivating patience, we take humility as our foundation. They abide in the empty space below, meaning they are humble and selfless. This is because they realize emptiness through non-abiding.

So, “Cultivating the Four Practices of body, speech, mind and vows is our aim.” This is our mission. These are the “Four Practices. In cultivating patience, we take humility as our foundation.” We must be modest and humble ourselves. “They abide in the empty space below, meaning they are humble and selfless.” We must be so humble that we are selfless.

“This is because they realize emptiness through non-abiding.” So, we do not need to be attached to the position we are holding or the kind of work we are doing. Whatever is right, we should just do it. Dear Bodhisattvas, Bodhisattvas’ minds do not abide in appearances, instead they just practice the Bodhisattva-path and just do what is right. So, we must always be mindful!

Episode 1461 – The Ground Split Open to Reveal the Intrinsic

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>> “The Buddha’s disciples must spread His Dharma and pass it down forever. They form affinities in the Saha World. With deep causes and extensive affinities, they will certainly gain tremendous benefits. They deeply cultivate the fields of blessing and sow the seeds [of Bodhi]. With Bodhi, one gives rise to infinity. They open the nearby fruits to reveal the distant causes, thus giving rise to infinity from one.”

>> Bodhisattvas reverently follow the Buddha’s will, making vows to remain in the world of endurance. They travel back and forth in the Six Realms and patiently endure hardships to uphold the sutra. They say they have attained non-arising patience and are thus able to endure all hardships.

>> In the Saha World, there are many things that must be endured. For the sake of teaching and transforming sentient beings, Bodhisattvas must be able to endure fatigue. This is why it is called the world of endurance.

>> “Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> Throughout the great trichiliocosm, the ground quaked and split open. These Great Bodhisattvas were about to emerge from the ground, thus this appearance manifested. The ground covered the retinues originally there like how the manifest concealed the intrinsic. Now He wished to open the manifest to reveal the intrinsic, so the ground split open as a manifestation of this appearance.

>> As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open:  As Sakyamuni Tathagata said this, the spiritual powers of the Buddha moved the world, and the ground split and cracked.

>> The great trichiliocosm: 1000 small chiliocosms are known as one medium chiliocosm 1000 medium chiliocosms are known as one great chiliocosm. Trichiliocosm: This represents all phenomena and is also an analogy for an infinite amount

>> The ground split open: The ground covered the retinues originally there below like how the manifest concealed the intrinsic. Now He wished to open the manifest to reveal the intrinsic, so the ground split open to show that the path of all sages would be revealed and spread. To benefit all beings, He must use both compassion and wisdom.>> From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously: From empty space below, those Bodhisattvas, upon hearing the Buddha’s words, came forth from there.

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“The Buddha’s disciples must spread His Dharma
and pass it down forever.
They form affinities in the Saha World.
With deep causes and extensive affinities, they will certainly gain tremendous benefits.
They deeply cultivate the fields of blessing and sow the seeds [of Bodhi].
With Bodhi, one gives rise to infinity.
They open the nearby fruits to reveal the distant causes,
thus giving rise to infinity from one.”

Dear Bodhisattvas, we must mindfully seek to comprehend this. We must truly seize the time we have in this life. Time is continuously passing by, while every bit of causes and conditions accumulates in our storehouse consciousness, following us as we come and go. Everything we create becomes causes and conditions that lead to karmic retributions that we bring lifetime after lifetime. This is something we must very mindfully seek to comprehend.

The Buddha taught the Dharma because He wanted us to thoroughly understand these principles, hoping that we will return to our nature of True Suchness. The myriad sentient beings have many sufferings. They come and go amidst their ignorance. We must give rise to a mind in which we cannot bear to let sentient beings suffer. We must form aspirations to go among people. Moreover, our spiritual training ground is among people. We must experience and understand that our best spiritual training ground is among people. The Buddha taught us to put effort into mindfully comprehending the great path.

“The Buddha’s disciples must spread His Dharma and pass it down forever.” That is right! We are all the Buddha’s disciples. We must accept the Buddha’s teachings and pass down the Buddha’s aspirations. So, we should spread this Dharma that the Buddha has passed down to us. We must go among people and take on this responsibility. The Buddha’s one great cause is to save sentient beings. We are just individuals among sentient beings; there are still myriad sentient beings around us. We are simply very fortunate to be able to encounter the Buddha’s teachings before others; we have these causes and conditions.

Though we say we are before others, those who received [teachings] even before we did, the disciples who lived during the same time as the Buddha, were even more fortunate. Since then, it has been over 2000 years. Perhaps over 2000 years ago, we lived during the same time as the Buddha and listened to the Buddha teach the Dharma. [Perhaps] we also made vows, but we did not earnestly uphold our vows and practices. So, we fell again into the Six Realms. Or perhaps, for several lifetimes, we encountered the Buddha-Dharma and listened to the Buddha-Dharma, but our affinities were shallow. At this point, we still have the causes and conditions to listen to the Dharma.

So, now that we have already heard [the Dharma], we should earnestly seize the causes and conditions in this lifetime and make sincere vows. We must take the Buddha-Dharma to heart and put it into practice in our lives. Every action we take becomes causes and conditions. When the seeds mature, they enter our consciousness. In the field of our eighth consciousness, we have abundant seeds of the Buddha-Dharma. In our future lifetimes, when we again encounter the Buddha-Dharma, these causes and conditions will be very mature. Then, “With deep causes and extensive affinities, we will certainly gain tremendous benefits.” These are the result of being tempered in our spiritual training ground, among people.

So, we must “deeply cultivate the fields of blessings and sow the seeds [of Bodhi]. With Bodhi, one gives rise to infinity.” We must simply earnestly form aspirations and cultivate the field in our minds, growing our seeds so that they reach maturity. Naturally, with these seeds of awakening one will give rise to infinity. When it comes to the Buddha-Dharma, we must have firm [resolve] and make vows. With this seed, for people around us, for the myriad sentient beings, we can influence their aspirations so that they will also learn the Buddha-Dharma and become awakened. So, they will “learn by doing and awaken by learning.” We must guide people in one by one, helping them experience and understand the Buddha-Dharma in their daily living, the Dharma and matters, people, matters and principles. By doing this every day, by experiencing this Dharma daily in our work, we comprehend profound principles through people and matters. This is the Buddha-Dharma. This is bringing together matters and principles.

So, we must “open the nearby fruits to reveal the distant causes, thus giving rise to infinity from one.” [In terms of] “opening the nearby fruits,” we bring our past causes into this life. What are these past causes? Although we do not know what they are, we are clear about the results we experience in this life. In this lifetime, [we know about] our parents, our family and the journey of our lives. How did we encounter the Buddha-Dharma? How did we form aspirations? How did these causes and conditions all converge together? We are very clear about these. In this lifetime, no matter what causes and conditions we encounter, in this spiritual training ground, every day we are listening to the Dharma. Every day we can clearly see this world. The matters in this world allow us to encounter people every day. These are all effects.

Everything happening in this world is effects. In this evil world of the Five Turbidities, the climate is extreme. When summer arrives, every single day is very hot. Earth, water, fire and wind are all out of balance. One country has floods, and another country has hurricanes or typhoons that bring disasters. One country has huge fires, and yet another country has earthquakes. Isn’t this the case? We see this in the world every day; the media reports on matters of the world every day.

And in this spiritual training ground of ours, I also tell everyone every day about how yesterday, in the past, the imbalance of people, matters and things resulted in certain events. All these things that happen are the “fruits,” the outcomes. Where did these outcomes originate? They came from “distant causes.” Don’t we talk about this every day? [We did] these things in the past, including [created the causes for] the imbalance of the climate. After talking about it, I would say, “Our present living environment [is due to] the causes we created in the past for destroying the earth and polluting the air. The imbalance in people’s minds has created manmade calamities and [natural] disasters.” Very clearly, the accumulation of distant causes created the present karmic retributions of the macrocosm and microcosms of the world.

For us individuals, indeed, every one of us has these distant causes and nearby fruits. Everyone has them. As for our nearby fruits, we are already engaging in spiritual practice. As you are sitting here in front of me today, you are facing me, while I am facing all of you. Those to your left and right and in front of you are all spiritual practitioners. Does everyone have the same state of mind in their practice? There are different feelings and capabilities, but the Dharma is the same; it constantly teaches us to eliminate ignorance. In life, there is so much ignorance. There is this kind of Dharma, and there are these matters in life. When we encounter these situations, how do we resolve them by applying this Dharma?

So, [we need] practice with nothing further, uninterrupted practice and extended practice. Everything in this world, every action, [results in] either good or bad conditioned phenomena. When we face harsh situations, we must quickly apply the Four Practices. We must constantly practice with reverence and also engage in uninterrupted practice and practice with nothing further. In this way, we will engage in extended practice. In engaging in extended practice, we must remember to [practice] with body, speech, mind and vows. If we can do this, then naturally, although we are now facing these fruits in this greater environment, we will individually have ways to deal with this world and people’s attitudes. [These ways] are the Four Practices and the four methods [for bringing peace and joy].

We need to employ the Three Directives. This is a series of things that provides us with all [the methods] we need to be able to “open the nearby fruits to reveal the distant causes.” Realizing that it is what we created in the past [that led to] these fruits we face in the present, we must also bring this spiritual practice close to our everyday life so it provides our present causes. [We must use] the Three Directives, the Four Practices and the Four Methods, the “one three” and the “two fours,” in our everyday lives. Isn’t this how “one gives rise to infinity”?

We must earnestly engage in our own spiritual practice. When people have issues with us, we must put effort into improving ourselves. If people show unpleasant expressions toward us, we must put effort into cultivating ourselves. We must put in effort to improve ourselves. We must not just think of changing others. We must improve ourselves. When we improve ourselves, naturally we will be able to influence others. This is the most correct principle. So, I ask everyone to understand this.

“They deeply cultivate the fields of blessing and sow the seeds [of Bodhi]. With Bodhi, one gives rise to infinity. They open the nearby fruits to reveal the distant causes, thus giving rise to infinity from one.” When we go among people, we must put effort into facing sentient beings. This is our spiritual training ground. Our spiritual training ground is among people. So, we must form great aspirations and great vows to engage in the Bodhisattva-practice. The Buddha has one great cause, to teach the Bodhisattva Way; He came to teach us the Bodhisattva Way. We are the Buddha’s disciples. So, we must spread the Buddha’s teachings and reverently follow the Buddha’s will.

The Buddha has one great cause. We are the Buddha’s disciples. The Buddha came to teach and transform sentient beings. We are among those sentient beings. We have special causes and conditions in that we accept the teachings. So, as the Buddha’s disciples, we should pass down the Buddha’s teachings. We must have this everlasting aspiration to earnestly engage in practice that is extended, uninterrupted and with nothing further and to respect the Buddha-Dharma. This is “reverently following the Buddha’s will.”

So,

“Bodhisattvas reverently follow the Buddha’s will, making vows to remain in the world of endurance. They travel back and forth in the Six Realms and patiently endure hardships to uphold the sutra. They say they have attained non-arising patience and are thus able to endure all hardships.”

This is the direction we must take. Why? This is because the Bodhisattvas from other lands heard that this world of endurance, this Saha World, has much suffering and that the Buddha was worried. His disciples in the Saha World had not yet expressed [a wish to] make vows. Those from other lands had already come and begun to express that they were willing to come to this Saha World and again learn the Dharma, to read, recite, uphold, transcribe [the sutra] and so on. They wished to make offerings to the Buddha and to accept and uphold the teachings of the sutra. They were willing to spread this sutra. We had already talked about this.

They were willing to do this in the Saha World. So what about us? We are [the Buddha’s] disciples in the Saha World. We should even more reverently follow the Buddha’s intent. We must take on this responsibility and likewise earnestly engage in spiritual practice. Since we have received the Buddha’s teachings in the Saha World, we must also form affinities with people in the Saha World and sow seeds of goodness, forming affinities with sentient beings. When we earnestly engage in spiritual practice, we will also be able to bring great benefit to sentient beings. This is what is important to us.

So, “In the Saha World, there are many things that must be endured.” In the Saha World, there are many things that must be endured. We must earnestly train ourselves to be able to bear and patiently endure them. Whether they are the natural environment or people’s actions, all these matters are hard to bear and endure. However, as Buddhist practitioners, we must endure challenges. We must be able to be patient and endure. So, there are many matters that must be endured; There are many things that test us. This is how, “In the Saha World, there are many things that must be endured.”

So,

For the sake of teaching and transforming sentient beings, Bodhisattvas must be able to endure fatigue. This is why it is called the world of endurance.

Things can be very difficult and very tiring, and we may be very tired. [People] often say, “You work so hard!” [But we say], “Not at all! We are blessed! This is wonderful!” This is when we are serving others, when we are very tired, but we [work] very willingly. This is because we have made profound vows. We do not say it is difficult. We say, “I am blessed, because by serving others. I am creating blessings among people. I am blessed!” Even though it is tiring to serve with our bodies, we feel very blessed in our hearts. We are willing; we are willing to serve, so we endure. “Bodhisattvas must be able to endure fatigue. This is why it is called the world of endurance.”

We must be mindful. These passages [of the sutra] are all telling us about our state of mind. In the “teachings of the manifest,” we talked about matters, about the Buddha’s and His disciples’ journey, how He engaged in spiritual practice and manifested in this world. Throughout those [first] 14 chapters, it discussed the past and the present. Now, [the sutra] will be talking about how we need to return; in our spiritual practice, how we must cultivate so that we understand the principles. Once we understand the principles, we can return to our nature of True Suchness.

Lifetime after lifetime, we are in this turbulent world of temptations. Just like a snowball, afflictions and ignorance add up layer by layer, constantly turning over and over. What we must know now is that of these past matters that have accumulated, in addition to our own ignorance and afflictions, we can see that all sentient beings in the world are in this turbulent world of temptations. As a result, there is so much suffering. Little by little, we awaken; inch by inch, we draw nearer to the path to return to our Tathagata-nature. So, we use love to pave the path we walk as we return to our Tathagata-nature. This path of love is the Bodhisattva-path. Bodhisattvas engage in myriad practices; this is how they walk the path.

So, in the previous sutra passage, we saw great numbers. These great numbers describes the ground of our minds. Everyone, each of us sitting here has a piece of land in our own mind. We all have our own piece of sky. We all have our own world. However many people there are, there are just that many lands and skies; there are just that many worlds. So, if we can earnestly and clearly understand these principles, as soon as we hear the sutra, we will easily understand it.

Alright, let us now look at the previous sutra passage.

Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.

Do we remember what came before this passage? Bodhisattvas from other worlds came to make a request to spread and pass on this sutra in the Saha World. They were also willing to learn again. The Buddha then said, “Stop! There is no need for all of you.” There was no need. Why was that? Because “In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers.” These were all great Bodhisattvas. For these Bodhisattvas, “each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.” He already had people who had formed great aspirations and made great vows. These Bodhisattvas all had people they had affinities with. There were so many people they could transform.

This is also to let everyone know that. “Before attaining Buddhahood, we must first form affinities with people.” There are so many suffering sentient beings. Wherever there is a need, Tzu Chi volunteers continue to form aspirations to connect with people’s families. This is like Guanyin Bodhisattva, who appears wherever people pray for her to come. Isn’t this how each of [these Bodhisattvas] were able to have such a large retinue? These were all people they were transforming now, people they were forming affinities with now.

So,

All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.

Those from other worlds wanted to come to our Saha World to safeguard and uphold and at the same time read, recite and widely teach this sutra. But the Buddha told them, “It is not necessary. I already have people here. There are so many people who are willing. They have already formed great aspirations. Each of those Bodhisattvas who has formed great aspirations also has a retinue as numerous as the sands of 60,000 Ganges Rivers. They also have a great retinue of people with affinities with them, who are waiting to be transformed by them. So, we do not need people from other lands to come.”

If we are able to clearly understand this passage, we will be clear on the following numbers. We do not need to wait for someone to tell us. As we are learning, listening and practicing here, unbeknownst to us, we are already forming connections. We already have so many affinities. This is the Saha World. In this place, the Buddha’s disciples have unknowingly formed so many connections.

The next sutra passage goes on to say,

As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.

I just told everyone that we all have a world in our minds. Everyone likewise has the sands of the Ganges River in their minds as well. It is a very large number. We must all be very mindful of this. We have countless numbers of thoughts in our minds. We must put effort into understanding this. Throughout the great trichiliocosm, “the ground quaked and split open. These Great Bodhisattvas were about to emerge from the ground, thus this appearance manifested.”

Throughout the great trichiliocosm, the ground quaked and split open. These Great Bodhisattvas were about to emerge from the ground, thus this appearance manifested. The ground covered the retinues originally there like how the manifest concealed the intrinsic. Now He wished to open the manifest to reveal the intrinsic, so the ground split open as a manifestation of this appearance.

This is when the Buddha was about to say to those [Bodhisattvas] from other worlds, “I already have so many people, not just those you see now, there are others too. In my Saha World, in the lands of the great trichiliocosm, [we are] waiting.” So, “The ground quaked and split open. It is not just those you see; people can also emerge [from the ground]. Those who can suddenly emerge are still very many. You have not seen this appearance yet. Starting when the ground splits open, these Bodhisattvas will emerge.” So, this is a description and an analogy. Everyone should be mindful of this.

Do you remember? What year did the 921 Earthquake occur? It was in 1999. The 921 Earthquake was a huge earthquake in central Taiwan. In that earthquake, the earth shook violently, mountains collapsed and the ground split open. We could really describe it like this. On Jiujiu Peaks, the surface of the mountain peeled off. Looking back on that time, it really was a very frightening event.

At that time, before the crack of dawn, a huge earthquake occurred. Also before daybreak, volunteers in blue and white, Tzu Chi volunteers, had already arrived. There were even local Bodhisattva-volunteers whose homes had been severely [damaged] by the earthquake. Their houses were also slanted, walls tilting. At that time, they changed into their blue and white uniforms and quickly rushed out.

They were not the only early ones. There were others who had arrived even earlier. They all gathered together, coming in one after another. From near and far, they arrived one after another, [these volunteers in] blue and white uniforms. Early in the morning, they began serving hot meals, hot congee and hot soy milk. This was how they emerged from the ground. Of course, that is a tangible appearance. This appearance of the ground splitting open was a very tragic disaster.

I just told everyone that [in our minds], we all have a piece of sky and a piece of land. We all have this thought, an infinitely [broad] mind. Do we have thoughts of goodness? Or [do we have] thoughts of evil? When the Buddha-Dharma moves the ground of our minds, the ground of our minds should move [with it] and quake and split open. Look at seeds, for example peanuts. In the past, I planted peanuts. After I planted the peanuts, when I went to look at them the next morning, the ground was still flat. This is because when people plant peanuts, they must stomp them down with their foot to compact and flatten the soil.

The next morning, I looked and it was still level. The following morning, when I went to look, the level ground had begun to split open. It split open two days [after planting], and when I checked again the next morning, the sprouts of the peanuts had begun to emerge. This is how it is with the earth. After we sow the seeds in the earth, when the seeds are starting to sprout, the earth must split open for the sprout to emerge. When seeds of goodness are planted in the ground of our minds, for the seeds of goodness to sprout, the ground of our minds must split open. Only when the ground splits open will the sprout emerge.

We are constantly sowing seeds in the ground of our minds. Are our seeds evil? [Seeds] of anger and ignorance, such bad temper splits the ground of our mind open. So, when we sow the seeds of evil, these seeds of evil will sprout, and we will have a long string of afflictions. When we sow seeds of goodness, the ground must also split open for the sprouts to emerge. Seeds of goodness, seeds of Bodhi, will then sprout. So, our seeds of goodness are also buried in the ground of our minds.

So, “The ground covered the retinues originally there.” We must form aspirations before we can transform people. The principle is the same. When we continuously have good thoughts, naturally, when we see people, we speak good words to them. If their minds are confused, we use the Dharma to exhort them. These are the people who have affinities with us. They are all people we need to transform. So, “The ground covered the retinues originally there.” Every one of us has a retinue, people waiting for us to transform them.

So, “The ground covered the retinues originally there like how the manifest concealed the intrinsic.” We have talked about external principles and listened to the Dharma coming from the outside. In this way, the Buddha told us about. His many appearances in the world, these “manifestations,” the footprints from His travels, so we would know about them. We all understand that this is where the Buddha-Dharma came from, from the Buddha forming His aspiration and manifesting His appearances of engaging in spiritual practice and attaining enlightenment. We know about this. This is “the manifest.” For the Buddha, these manifestations served to reveal “the intrinsic.” We also have this intrinsic [nature]. It is our awakened nature.

The Buddha’s awakened nature has already matured. His seeds of goodness has broken out of the ground to become a great Bodhi tree. Our seeds of goodness are still covered underground. So, when we listen to the Dharma, a seed of goodness will sprout. Once we inspire goodness in our hearts and let our hearts be open and understanding, once we understand, this Bodhi-sprout comes out. This is our nature of True Suchness; our awakened nature begins to emerge.

So, [it is] “like how the manifest concealed the intrinsic.” We already know about “the manifest.” [It covers] what we innately have; It “conceals the intrinsic,” what was always there. The Buddha has His enlightened nature; He is already enlightened. He has manifested its appearance, but we have not. So, our [Bodhi seed] is still underground. So, “like how the manifest concealed the intrinsic” refers to how everyone’s Buddha-nature, our awakened nature, is concealed. “Now He wished to open the manifest to reveal the intrinsic.” Now, He had now already opened up the manifest. In the last 14 chapters, [He taught] the Dharma that He needed to talk about, His manifested appearances in the world and so on, His past, present and future lifetimes. He taught us all this Dharma with analogies. Starting from now, He wanted to “open up the manifest to reveal the intrinsic.” Now He opened up the methods used in the past to reveal everyone’s intrinsic nature. The Buddha wanted to help everyone understand. His original nature, His innate enlightenment.

So, “The ground split open as a manifestation of this appearance.” This is the analogy that was used. Just now, I used the physical ground as an analogy. But in fact, we should return to the ground of our minds. Hopefully, for the seeds of goodness buried in the ground of our minds, that we listen to the Dharma like this will facilitate our conditions. This way, these seeds will be able to sprout in the ground of our minds. In this way, we hope to “open the manifest to reveal the intrinsic.”

So,

As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open.” Thus, “As Sakyamuni Tathagata said this,” when these words were spoken, “the spiritual powers of the Buddha moved the world, and the ground split and cracked.

This shows that when the Buddha was teaching the Dharma, Bodhisattvas in the Saha World were very touched. The ground of their minds opened; their minds became open and understanding. So, [what about] “the great trichiliocosm”?

The great trichiliocosm: 1000 small chiliocosms are known as one medium chiliocosm 1000 medium chiliocosms are known as one great chiliocosm. Trichiliocosm: This represents all phenomena and is also an analogy for an infinite amount

1000 small chiliocosms form a medium chiliocosm 1000 medium chiliocosms form a great chiliocosm.

Just planet Earth alone is already very big. In fact, there is not just this planet. To explain the chiliocosm takes a very long time. Now we know that 1000 small chiliocosms form a medium chiliocosm 1000 medium chiliocosms form a great chiliocosm. Three factors of thousand [worlds] are simply called “a trichiliocosm.”

In a more simple analogy, the trichiliocosm represents the Dharma, many, many teachings. This incalculable Dharma is compared to a trichiliocosm. If we explain it [in detail], it would be endless; there are so many worlds. So, there are so many, like the sands of the Ganges River. It is incalculable.

Let us think about how “the ground split open. The ground covered the retinues originally there below like how the manifest concealed the intrinsic.”

The ground split open: The ground covered the retinues originally there below like how the manifest concealed the intrinsic. Now He wished to open the manifest to reveal the intrinsic, so the ground split open to show that the path of all sages would be revealed and spread. To benefit all beings, He must use both compassion and wisdom.

This is to tell us again that we must understand; we must all be very clear. The seeds that are buried in the ground are also our nature of True Suchness. We have layer upon layer of afflictions and ignorance that cover us up. So, that the ground split open means that our hearts are open and understanding. Furthermore, we know that “the ground splitting open” represents how it is the time for the path of all sages to be revealed and spread. In the past, ignorance kept it trapped inside just like how the ground had always buried [the seed]. Now that the ground had split open, [the sprouts] should be emerging.

This is like a seed. The genes in the seed are covered up by the hull. Now the ground has quaked and split open, and the seed is in the ground. With soil and moisture, the hull is about to split open. The ground has also split open, so the sprout emerged. It is the same thing. People are like sages that are concealed, crouching underground. Now this path should be paved. When the direction is right, we can pave the path; [the path] can be spread and revealed. We should reveal the path of these sages. “To benefit all living beings” is [the mindset] we should have.

So,”From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.” Because of this, when [the path] is spread, it is just like how many, many Bodhisattvas emerged from the ground. So, “From the empty space below, those Bodhisattvas, upon hearing the Buddha’s words, came forth from there.”

From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously: From empty space below, those Bodhisattvas, upon hearing the Buddha’s words, came forth from there.

Those people in the Saha World had already heard it from below. Countless trillions of Bodhisattvas were touched. “People from other worlds are touched; their hearts are open and understanding. So, how can we not understand this?”

“Those in other worlds are all willing to receive the teachings of our Buddha and spread them in the Saha World. They are all willing to endure. So, how can we just sit around waiting?” Thus, at this time, [people in the Saha world] also formed aspirations. So, “From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.” Everyone had already formed aspirations.

Dear Bodhisattvas, we truly must form aspirations. This world is a world that must be endured; there is much to be endured. We must endure suffering and hard work to be able to go among people and use it as our spiritual training ground. We truly must begin to reveal our intrinsic [nature], “open the manifest to reveal the intrinsic.” In the past we were like this, covered by ignorance. We have heard so much Dharma. We must believe in our nature of True Suchness. This is the time for us to see our intrinsic nature. So, we must always be mindful.

Episode 1460 – Disciples in the Saha World Must Spread the Dharma

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>> “When [the Buddha] taught the wondrous Dharma on Vulture Peak, there were numerous Bodhisattvas from other lands who came from afar to listen. They were many in number, exceeding the infinite sands of the Ganges. They heard what the World-Honored One said, that those who promote this sutra have great blessings, so they were willing to remain in this defiled land and make vows to widely spread the Dharma.”

>> The Buddha stopped those [Bodhisattvas] from other lands who came from afar so as to call upon His disciples in this land of the Saha World to put effort into taking up the task. By safeguarding the blessed causes of the practice of wisdom, we must be diligent among conditioned phenomena and return to the unconditioned Dharma.>> The sixth consciousness: mind-consciousness. The seventh consciousness: Manas consciousness. The eighth consciousness: Alaya consciousness. The ninth consciousness: Amala consciousness.

>> “World-Honored One, should you hear us, after the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward to be those who protect, uphold and make offerings to this sutra. We will widely expound it in this land.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “At that time, the Buddha told those Bodhisattva-Mahasattvas, ‘Stop! Good men! There is no need for all of you to safeguard and uphold this sutra.'”    [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers: In my Saha World, I already have countless disciples. They should spread my Dharma. These disciples are all great Bodhisattvas.

>> Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers: The retinue of followers that every single Bodhisattva had transformed was also as numerous as the Ganges’ sands.

>> “All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.”  [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra: All of these disciples of mine in this land have deep and extensive Dharma-affinities, and the people who uphold the Dharma are many. They are all capable of spreading my Dharma to benefit sentient beings.

>> He would not trouble the Bodhisattvas from other lands to remain in this land to safeguard this sutra. This is because the Bodhisattvas from other lands each had their own affinities, their own responsibilities and their own karmic conditions. In this land, there were already Bodhisattvas who had affinities with this land. So, He stopped the Bodhisattvas from other lands from promoting the sutra in the Saha World.

>> This is to say nothing of the profound and intricate [teachings to come]. All Buddha-Dharma is attained completely through our self-nature. Though our Six Consciousnesses are full of afflictions, if we can awaken to our original mind, we will be replete with wondrous wisdom. Thus, we must practice and attain realization by ourselves, without waiting for others to ask us to do so and without depending on others’ help. If we go and seek externally and depend on others to teach and transform us, then this is not the Tathagata’s true teachings of the One Vehicle.

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“When [the Buddha] taught the wondrous Dharma on Vulture Peak, there were numerous Bodhisattvas
from other lands who came from afar to listen.
They were many in number,
exceeding the infinite sands of the Ganges.
They heard what the World-Honored One said,
that those who promote this sutra have great blessings,
so they were willing to remain in this defiled land
and make vows to widely spread the Dharma.”

We must mindfully seek to realize and comprehend this. Sakyamuni Buddha lived in the Saha World, this world that is hard to endure. When we hear that it is hard to endure, we know that this is a very painful world. This is because this world is full of imperfections and so much inescapable suffering. People in this world strive for wealth and status, but are these people truly blessed? No matter how wealthy someone is, life is limited; the law of nature brings aging, illness and death.

Moreover, there are many instances of impermanence. Anything can happen. This is what we are most afraid of, that which lurks beyond what we are able to predict. At what time, in what place, in which relationship will [impermanence strike]? No one knows. This is “impermanence.” A sudden strike causes unbearable suffering. Also, when it comes to the law of nature, we clearly know that birth, aging, illness and death are very natural. When we are born, everything is very natural. But when we grow up, as we age throughout the years, we gradually grow to learn about worldly things and slowly give rise to greed. As we give rise to greedy thoughts, bit by bit, our afflictions continuously increase.

Through this increase of afflictions and our ignorant actions, without realizing it, we have created the causes and conditions of suffering in the world. This is how we bring this upon ourselves. This is the suffering of this world. This is why [this world] is called “Saha.” In Sanskrit, this means “endurance.” Yes, this is a world that requires endurance. How can we eliminate all of this ignorance and all of these afflictions? Who knows how to do this? Who can understand?

Sakyamuni Buddha is the Great Enlightened One. This is why He is called “Buddha,” whereas we are all unenlightened beings. Unenlightened beings have many afflictions that they are unable to deeply comprehend. However, the Buddha is enlightened, so He understands. The true principles of all things in the universe and the Buddha’s enlightened nature are as one. So, connected to all matters and principles in the universe, He comprehends them all. His mind is one with all matters and principles. There is nothing He does not understand. The Buddha understands all things, but helping everyone else understand these things is easier said than done.

For over 40 years, He patiently guided people all the way to the Vulture Peak Assembly. By that time, He was already old, so He absolutely had to teach the True Dharma. As for the skillful means He taught in the past, the Buddha felt that He had to quickly unite them with the true principles to help everyone realize their intrinsic nature of True Suchness.

The world’s sentient beings experience so much suffering. There are many people who do not understand this principle. So many sentient beings are unable to comprehend these principles. So, the Buddha “taught the Wondrous Lotus Sutra on Vulture Peak.” When He taught the wondrous Dharma, there were [Bodhisattvas] from other lands who also heard that the Buddha was teaching the Wondrous Dharma Lotus Flower Sutra, so they came. This is because the Lotus Sutra is the path to Buddhahood. It is the path all Buddhas share. Every Buddha is the same. No matter which world They teach the Dharma in, They will never depart from the Lotus Sutra. Because of this, when the Bodhisattvas in other lands heard that in the Saha World. Sakyamuni Buddha was teaching the Lotus Sutra, they [left] their lands to come to. Vulture Peak to listen to the Dharma. So, this verse says there were those “from other lands who came from afar to listen.” We discussed this passage earlier. Now, we will attempt to understand it again.

So, “There were numerous Bodhisattvas”; there were very many of them. These Bodhisattvas from other lands truly were very, very numerous. [Their number] was incalculable; it [exceeded] the number of the sands of eight Ganges Rivers. We should still remember this from the previous sutra passage. When we think about “the sands of eight Ganges Rivers,” if we were to pick up just one handful of sand, that amount on its own would be incalculable, let alone the number of sands in eight Ganges Rivers. “They were many in number.” They were that numerous, these Bodhisattvas who came from other lands. So, we can understand and imagine that scene on Vulture Peak. We should still remember that when the stupa of treasures emerged, there were so many Bodhisattvas who came from other lands. It is the same exact situation here.

Because the Buddha was teaching the Lotus Sutra, the stupa of treasures and Many Treasures Buddha had appeared. In the stupa of treasures, Many Treasures Buddha yielded His seat to Sakyamuni Buddha. This pair of Buddhas was inside the stupa. One taught the Dharma, and the other bore witness to it. Everyone should still remember this. We must [imagine] that surrounding environment in our heads. We must use our brains to contemplate that occasion, that scene. There really were so many Buddhas and Bodhisattvas.

“They heard what the World-Honored One said, that those who promote the sutra have great blessings.” These Bodhisattvas from other lands had heard the Dharma on Vulture Peak. They already understood. But the minds of the beings in the world of endurance had yet to awaken. Their minds had yet to awaken. This is to say nothing of the future world, which was still a long time away. In the future world, sentient beings would be very numerous. In the future world, the turbidities would grow more and more severe. Sentient beings’ afflictions would grow more and more numerous. More than ever, they would need the Dharma to spread through the world. The Buddha had grown old. As He taught the Dharma on Vulture Peak, His heart was very heavy, because He had countless expectations and hopes. He hoped His disciples would be able to form great aspirations and make great vows. This describes Sakyamuni Buddha’s state of mind when He taught the Lotus Sutra.

So, when the Buddha taught the Dharma, during the previous. Chapter on the Practice of Bringing Peace and Joy, the Buddha had already said that. He was about to enter Parinirvana and that the Dharma needed to be spread. He needed people to accept and spread the Dharma. Because they had these causes and conditions, these Bodhisattvas [from other lands] were inspired to take action. They were joyful and willing. They made vows and asked Sakyamuni Buddha, “Please permit us to do this. If you give us your permission, we are willing to remain in this land to teach the Dharma to future sentient beings.” But the Buddha’s hope was for. His disciples in the Saha World. He patiently guided His disciples in the Saha World from their confusion.

At the end of the. Chapter on the Practice of Bringing Peace and Joy, in this sutra passage, the Buddha said, “You must be diligent. Even when you are dreaming, it must be like you are listening to the Dharma. When you have a heart that seeks the Dharma you will listen to the Dharma even in your dreams. You must be willing to spread the Dharma to sentient beings and even spread the Dharma in your dreams. With this earnestness in seeking the Buddha-Dharma, you must be willing to spread the Dharma throughout this world in the future, and you also need to teach the Dharma yourselves.” These are the kinds of vows that sentient beings must have. After His disciples heard the Dharma, they mindfully delved into its subtleties. What we contemplate by day, we will dream of at night. We must not allow the diligence we have during the daytime to grow lax at night.

So, in the final passage of the previous chapter, in that sutra passage, we can see how the Buddha spoke of His hopes. He said that the Dharma must be spread. He hoped that His own disciples would accept the Dharma and undertake this task, yet it was the Bodhisattvas from other lands who [arose to do so]. The Bodhisattvas from other lands had Buddhas in their own lands. The Bodhisattvas from other lands had been taught by the Buddhas in their lands, whereas in the Saha World, [Sakyamuni] had His own disciples from the Saha World. Why didn’t the disciples from the Saha World want to take action? The Bodhisattvas from other lands had declared that they would spread the Dharma in the Saha World. What about the disciples in this land? Why hadn’t they declared they would do this yet?

The Buddha could not agree to anything [proposed by those Bodhisattvas]. If He agreed that. He would entrust this mission to the Bodhisattvas from other lands, then the Dharma would have no roots in the Saha World. The Buddha had expectations for. His disciples in this Saha World. The Buddha had worked hard to cultivate Himself [and manifested] the Eight Aspects of Attaining Enlightenment. Through these manifestations, He helped everyone understand very clearly. Through these aspects, these appearances, this Dharma and this course [of practice], He helped everyone develop faith. With this body of ours that came from our parents, at the change of a thought, we can diligently advance. This is the course of spiritual cultivation. Eventually, our karmic conditions will ripen, and we will perfect our seeds and fruits. At that moment, instantaneously, we will awaken to the true principles of all things in the universe, and our awakened nature that is one with everything in the universe will emerge.

The Buddha was able to attain Buddhahood in this world. Everyone in this world can attain Buddhahood too. We are all born of our parents. We all walk the same path. We can engage in the same spiritual practice, transform our afflictions and return to our nature of True Suchness. Everyone has their own karmic conditions, their circumstantial and direct retributions, but at the same time, all conditioned phenomena are created by the mind. This is why the Buddha came to this world, to guide ignorant unenlightened beings into an awakened state where they will awaken to the world’s impermanence, awaken to the convergence of all kinds of causes and conditions, awaken to this sturdy path to walk upon and awaken to these methods of spiritual practice. In the end, our minds can also become one with the universe. Becoming one with the universe is called “attaining enlightenment.” He hoped that His disciples in the Saha World would be able to awaken like this.

So, the Buddha did not permit the Bodhisattvas from other lands to accept [this mission]. He expected His disciples in the Saha World to take up this mission. So, because of this, “The Buddha stopped those [Bodhisattvas] from other lands who came from afar so as to call upon His disciples in this land of the Saha World.”

The Buddha stopped those [Bodhisattvas] from other lands who came from afar so as to call upon His disciples in this land of the Saha World to put effort into taking up the task. By safeguarding the blessed causes of the practice of wisdom, we must be diligent among conditioned phenomena and return to the unconditioned Dharma.

He did this in order to call upon [the people of] this place, this Saha World, the people of this Earth. These people were all disciples taught directly by the Buddha.

We are over 2000 years removed from the Buddha, yet we are still teaching the Dharma He taught. The principles Sakyamuni Buddha realized over 2000 years ago have been continuously passed down to this day. So, we are still the disciples of Sakyamuni Buddha. The Buddha promoted [this Dharma] to guide us. He guides us so we are able to engage in spiritual practice and undertake this mission. He hopes that [His disciples] in the Saha World will “put effort into taking up the task.”

So, “We must be diligent among conditioned phenomena and return to the unconditioned Dharma.” He encourages and guides everyone to diligently engage in spiritual practice, to be diligent with conditioned phenomena. Conditioned phenomena is everything that we do. We must diligently practice conditioned phenomena because we are in this world. We have not yet transcended life in this world. We have not yet transcended worldly matters, because we are still human.

Regarding worldly matters, we have duties that we must do our best to fulfill. We must do our best to fulfill our duties. Our mission is to engage in our own spiritual practice and spread the Dharma to others. This is our duty that we as the Buddha’s disciples must [fulfill]. However, we have yet to truly become one with the universe. We have yet to do this. The Buddha-Dharma, the Dharma of enlightenment, is something we have yet to realize completely. Our aspirations are still irresolute, so we need to constantly train ourselves. We still need to uphold our practice among people, matters and things.

Because of this, earlier, we discussed the ten kinds of people we should avoid. We must be determined in going among people to understand their many, many afflictions. We must work hard to practice according to the teachings, following the teachings the Buddha gave us. We must earnestly practice according to the Dharma. This is doing our best to fulfill our duties. This is also conditioned phenomena, which lies in everything that we do. We need to safeguard our wisdom. We need to firmly uphold our vows. We must make great vows and work hard to uphold them. This is all considered “conditioned phenomena.”

Through conditioned phenomena, we return to the unconditioned Dharma. The unconditioned Dharma is the true principles. The true principles have no form or appearance; they neither arise nor cease. They are known as “unconditioned Dharma.” We have discussed this previously. So, when it comes to all our interpersonal conflicts in this world, we must use unconditioned Dharma to understand them. Our interpersonal conflicts are nothing at all! They are dreams, illusions, bubbles and shadows. These [principles] are “unconditioned Dharma.”

We must understand that when we wake up from a dream, the dream is gone. Noble beings have no dreams; dreams are unattainable. Dew appears for an instant, then disappears very quickly. As soon as a bead of dew slides off a blade of grass, it is gone; it has returned to the earth. Where did this bead of dew go? Everything is an illusion. We think of illusory things for a moment, and then they are gone. We want to reach for that person, but they have no true body. We wish to go to that place, but that state is not real. So, all things are illusory. This [principle] is unconditioned Dharma. All things are illusions produced by our brains, but they also return to the true principles.

This is just like our Six Roots. The “roots” in “Six Roots” refers to our sense organs. Now, we call them our sense organs. We can sense with our eyes; this is what we see. We can sense with our ears; this is what we hear. This is the true state at this moment. However, as time continues to pass, in another ten seconds, each of us will leave this state. What we sense with our eyes will no longer be this state. As we move along in time, this state shifts to become part of the past.

The sound of my voice disappears right after I speak. This sound cannot be stored in your ears. However, if you are mindful, you will remember everything that I said. This is our mind-consciousness at work. This mind-consciousness is what allows us to understand and deeply comprehend the meaning of this sentence. However, our mind-consciousness also depends on our environment. As we connect to our environment, we develop this consciousness. If we are born in Taiwan, we will speak Taiwanese. If we are born in China, we will speak Mandarin. If we are born in the US, we will speak English. In this way, our mind-consciousness is continuously shaped by our environment. The way we speak and express ourselves will depend upon which language they speak [in that environment], which we must learn.

Some people can understand many languages. This is the mind-consciousness. Where does the mind-consciousness fit in with [the other consciousnesses]? There are also the seventh and eighth consciousness. This mind-consciousness comprehends things, hears things and discerns them. Once we hear something and understand it, then we must contemplate it in order to be able to understand it clearly.

For example, if I really love this thing, I must find a way to grab it. When I try to take it with this hand, picking it up this way is not convenient; I must [change] the direction of my hand so I can pick this thing up and can hold it steadily with my two hands. This all seems to happen very quickly. Very quickly, the external world and my mind-consciousness connect with each other like this. However, if a difficulty arises, my [sixth] consciousness must think of a way to grasp it smoothly and nimbly like this. This is our consciousness. There are the Five Roots and Five Dusts, but we also need the “consciousnesses.” So, these constitute the “Six Consciousnesses.”

Our eye-consciousness is the “eye-root” connecting with external objects, called “dusts.” These are the sense objects. When our Five Roots converge with the Five Dusts, it is our “mind-consciousness” that analyzes them. Our mind-consciousness decides how to attribute and classify [this information]. We must contemplate all of this. This is called our [sixth] consciousness. Our seventh consciousness directs the creation of karma. However, when our sixth and seventh consciousness create karma in response to external conditions, once this karma is created, it returns to our eighth consciousness. The eighth consciousness is called the “karmic consciousness.”

So, the sixth consciousness is called the “mind-consciousness.” The seventh consciousness is called the “manas consciousness.” The eighth consciousness is called the “alaya consciousness.” The ninth consciousness is what we still have no way [to reach]. This is our “amala consciousness.”

The sixth consciousness: mind-consciousness. The seventh consciousness: Manas consciousness. The eighth consciousness: Alaya consciousness. The ninth consciousness: Amala consciousness.

The “amala consciousness” is the Buddha’s pure intrinsic Tathagata-nature. This is the Tathagata’s enlightened nature; it is one with the universe. The inherent nature of the true principles is intangible, immaterial and formless. [This consciousness] is extremely vast; it connects with the true principles of all things. This is the “amala consciousness.”

This amala consciousness is very far away from our current state. So, we cannot comprehend it. However, we all have the nature of True Suchness. It is just that we have yet to realize it. The Tathagata’s awakened nature is intrinsic to us all. So, we must work hard to be mindful.

“World-Honored One!” In the [sutra passage] we discussed previously, it says,

World-Honored One, should you hear us, after the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward to be those who protect, uphold and make offerings to this sutra. We will widely expound it in this land.

This is what [the Bodhisattvas] from other lands asked the World-Honored One. “We are willing to engage in spiritual practice again here. We are willing to remain in this place to earnestly uphold this sutra.” These were Bodhisattvas from other lands who were taught by the Buddhas in their own lands. Even though the Saha World is hard to endure, they were willing to come to the Saha World to learn once again. So, they wanted to read, recite, transcribe and uphold the sutra through these methods.

So,

At that time, the Buddha told those Bodhisattva-Mahasattvas, “Stop! Good men! There is no need for all of you to safeguard and uphold this sutra.”

At that time, Sakyamuni Buddha quickly and tactfully refused them. He called them “Bodhisattva-Mahasattvas” to praise them. “To these great Bodhisattvas, I am very grateful. You do not need to do this, because here in this place, in the Saha World, I already have people. You do not need to trouble yourselves who come from so far away to come here again. It is too troublesome.” This was the Buddha’s wisdom. He got numerous [Bodhisattvas] from other lands to emerge, manifest this scene and express that they were all willing to come here. This was to inspire us, His disciples in the Saha World. “If you are unwilling to accept [this mission], Bodhisattvas from other lands are willing to come and do this.” We must work hard to make the most of our time. This was the Buddha’s intent, His intent and His wisdom. He made use of these Bodhisattvas from other lands to inspire spiritual practitioners of this world to form great aspirations. This is the method He used. So, in the next sutra passage, He said, “Why is this so? There is no need to trouble yourselves so much. There is no need for you to trouble yourselves.” Why?

Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.

This is what Sakyamuni Buddha expressed to His disciples. “I have great faith in the Saha World. In this Saha World, I naturally have countless disciples.” How many disciples were in this place? “There are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. This Saha World has so many great Bodhisattvas. These Bodhisattvas are all my disciples, so they should spread my Dharma.”

Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers: In my Saha World, I already have countless disciples. They should spread my Dharma. These disciples are all great Bodhisattvas.

This is how the Buddha inspired us, His disciples in the Saha World, while also dealing harmoniously with [the Bodhisattvas] who came from other lands. They were willing to come to the Saha World. He had to tell them, “I already have many people here. The strength of everyone here who will [remain] in this world to serve should be sufficient. So, you do not need to trouble yourselves.” This is how the Buddha “stopped” those [Bodhisattvas] from other lands by refusing to accept their [request]. However, He also expressed. His faith in this Saha World, where He had so many [disciples].

In fact, “There are already. Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers.” This represents the Six Consciousnesses. We are all ordinary beings, and we all have the Five Roots. The Five Roots are the eyes, ears, nose, tongue and body. As our Five Roots connect with the external world, Truly, there are many subtle and intricate things [to sense]. We can hear and see so many things. When we want to eat, we crave so many things. As we bring these things into our Five Roots and Five Consciousnesses, we must turn them around, turn them from desires into Dharma. We must turn from pursuing external desires to seeking out the Dharma; the strength [from doing this] will be very great.

Right now, we have all kinds of cravings and desires for the external world. We must turn all these cravings and desires into conditioned Dharma by taking action. We must form great aspirations and sincerely make great vows. With sincerity, we vow to deliver sentient beings. This aspiration is to actualize the Six Paramitas in all actions. These vows are as numerous as the sands of the Ganges River, and there are so many [teachings] that can help us diligently advance. In the myriad practices of the Six Paramitas, there are as many methods as the sands of 60,000 Ganges Rivers. The disciples in the Saha World used their Six Consciousnesses to cultivate [themselves] by using the myriad practices of the Six Paramitas. So, this results in an infinite number, especially when [those transformed] use these myriad practices to transform others. “One gives rise to infinity, and infinity arises from one.” This is the principle of infinite meanings.

For all of us in the Saha World, doesn’t everyone in the Saha World need to endure it patiently? We must patiently endure it. We can transform our Six Roots and Six Dusts. With wisdom, we can transform them; we can transform our cravings and desires into the spiritual practice of the Six Paramitas, turning our Six Desires into the Six Paramitas. This way, we can serve as a role model for others. We will be able to transform others one by one, on a constant basis, serving as a role model for others in all things. Doesn’t this [show] “There are already. Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers,” and in turn, “each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers”?

We have the Six Root-Consciousnesses. The people we transform also have the Six Root-Consciousnesses. If we can use our. Six Root-Consciousnesses to comprehend our seventh consciousness, the manas consciousness, and eighth consciousness, the alaya consciousness, and come to understand them very clearly, we will be able to engage in careful contemplation. We will engage in careful contemplation about how to make use of our Six Consciousnesses and how to make use of our bodies so that when our bodies react to [things], we will practice skillful understanding.

As for understanding, I often say, “Wisdom is the ease we gain by being understanding.” It is so hot; what can we do about it? We must have the wisdom to be understanding. Then, naturally, we will feel at ease. “Oh, serving others is so difficult. What can be done about this? I am so stressed out.” With understanding, we will feel at ease. We must come to know our blessings. “Blessings come from the joy we gain through serving others.” We are all creating blessings. Although it is hard to serve others, we are creating blessings. Tzu Chi volunteers do not call this hardship; they call it blessings. So, “Blessings come from the joy we gain through serving others. Wisdom is the ease we gain by being understanding.” Haven’t we heard this before? I have always hoped for. Tzu Chi volunteers to understand this.

So, in doing good deeds, we must act immediately without hesitation. This is actualizing the Six Paramitas. With our sixth consciousness, we must engage in contemplation. We must do this to inspire our thoughts of goodness and act immediately, without hesitation. We need to be earnest and diligent and go among people to transform sentient beings. We must bravely undertake this mission. This is true mindfulness. Thus, we need to put effort into being mindful.

So, for each of those Bodhisattvas, “Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.”

Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers: The retinue of followers that every single Bodhisattva had transformed was also as numerous as the Ganges’ sands.

Every single one of us is capable of immediately going out to transform others. We are capable of transforming others. Similarly, every single Bodhisattva possesses the Six Roots and the Six Consciousnesses. By contemplating this state of the Six Dusts, we will be able to create blessings. “Blessings come from the joy we gain through serving others.” The more we serve, the more joy we gain. Although things are hard to endure in this world, although they are very difficult to endure, we must be understanding. “Wisdom is the ease we gain by being understanding.” We develop our wisdom from the ease we gain by being understanding. This is the mindset we should have.

So, we must not hesitate. We must always choose the right thing and just do it. We must earnestly advance without hesitation. So, every Bodhisattva’s retinue of followers that they have transformed is completely composed of Bodhisattvas. [The people] we have around us are all Bodhisattvas. So, Never-Slighting Bodhisattva said, “I dare not look down on you, because you are all able to attain Buddhahood.” This is something we must very mindfully seek to understand.

So, All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.

They will transform each other one after the other. One by one, they will become people who actualize the Six Paramitas in all actions. So, each person will transform the next. These people will be able to “widely teach this sutra” and spread the Dharma.

All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra: All of these disciples of mine in this land have deep and extensive Dharma-affinities, and the people who uphold the Dharma are many. They are all capable of spreading my Dharma to benefit sentient beings.

“All of these disciples of mine in this land have deep and extensive Dharma-affinities. These disciples of mine are already in the Saha World. In both their past and present [lives], they have accepted the Dharma. Their Dharma-affinities are deep and extensive.” So, “The people who uphold the Dharma are many.” Those who wanted to come to accept and uphold the Dharma are many. So, “They are all capable of spreading my Dharma. These people should all be able to spread my Dharma and benefit the sentient beings in the Saha World.”

Because of this, the Buddha used this method to say, “I do not dare trouble those of you from other lands to remain in this land to safeguard this sutra.”

He would not trouble the Bodhisattvas from other lands to remain in this land to safeguard this sutra. This is because the Bodhisattvas from other lands each had their own affinities, their own responsibilities and their own karmic conditions. In this land, there were already Bodhisattvas who had affinities with this land. So, He stopped the Bodhisattvas from other lands from promoting the sutra in the Saha World.

This land already had Bodhisattvas like these who would naturally be able to spread and pass down this sutra here. “This is because the Bodhisattvas from other lands each had their own affinities. In your own land, you all have your own karmic conditions. You should return to your own land.”

“Everyone has their own karmic conditions. Everyone has their own responsibilities. There is no need to trouble you to come to this place. This place, this land, already has Bodhisattvas who have affinities with this land. This place already has people with affinities who are studying the Dharma here and transforming sentient beings here. Just like [in your land], they will be able to attain Buddhahood here.”

So, this was the Buddha’s intent. On one hand, he dealt courteously with the Bodhisattvas from other lands who came to the Saha World and [requested] to spread the Dharma here. The Buddha graciously [refused] them. At that time, He wanted to encourage us, His disciples in the Saha World, so that we would start to form aspirations to promote this Dharma in the Saha World.

Moreover, [the teachings] to come would be deeply meaningful and intricate. [The Buddha] had many more things to talk about.

This is to say nothing of the profound and intricate [teachings to come]. All Buddha-Dharma is attained completely through our self-nature. Though our Six Consciousnesses are full of afflictions, if we can awaken to our original mind, we will be replete with wondrous wisdom. Thus, we must practice and attain realization by ourselves, without waiting for others to ask us to do so and without depending on others’ help. If we go and seek externally and depend on others to teach and transform us, then this is not the Tathagata’s true teachings of the One Vehicle.

If we pursue [things] outside [ourselves] and depend upon others to teach and transform us, this is not the Tathagata’s true teachings of the One Vehicle. “All Buddha-Dharma is attained completely through our self-nature.” The Dharma is not something that others give to us. It is in our own self-nature. We must put in the effort ourselves. “Our Six Consciousnesses are full of afflictions.” For us unenlightened beings, our Six Consciousnesses are all afflictions. They are full of afflictions.

But it is because of these afflictions that we must engage in spiritual practice. “If we can awaken to our original mind, we will be replete with wondrous wisdom.” If we are able to transform our mind, our afflictions will become wisdom and the desires from our Six Root-Consciousnesses will be transformed. Then, when our Six Roots connect with conditions, we will actualize the Six Paramitas in all actions. This is what our Saha World needs. We must know how to serve others and engage in spiritual practice.

“Thus, we must practice and attain realizations by ourselves.” We must practice and attain realization ourselves. No one gives this to us. We must do this through our own hard work. We must fight hard ourselves. The Buddha told us very clearly and led us in the direction we should go. We must walk this road. We must build this road ourselves so that we will be able to walk on it safely. We build and pave the road ourselves. “Thus, we must practice and attain realizations by ourselves.” We must engage in spiritual practice and experience it for ourselves, “without waiting for others to ask us to do so.” We must not wait around for someone else to give us something. This is impossible. We need to eat for ourselves; if others eat for us, we will never be full. This would be impossible. So, we cannot depend on others’ help.

“If we pursue [things] outside [ourselves],” if we keep searching outside ourselves, we will always be in pursuit, chasing after people to give things to us. This cannot happen. “This is not the Tathagata’s true teachings of the One Vehicle.” This is not what the Buddha taught us. So, the Buddha expects for us to engage in our own spiritual practice. We cannot depend on others to do it for us. This is the true principle. The Buddha’s true principle of the One Vehicle Dharma has but one method. If we want to be full, we must eat for ourselves. We must absorb the nutrients ourselves. I cannot eat and be full and give my fullness to you. That is impossible. So, if you want to attain Buddhahood, you must work hard yourself. You must work hard to cultivate yourself. The principle is the same.

So, we absolutely must seek to [cultivate] “blessings that come from the joy we gain through giving.” If we want to be blessed, we must create blessings for others. If we do not create blessings for others, how can we seek blessings [for ourselves]? We need to take action to serve others, and in return, we will feel joy. “Wisdom is the ease we gain by being understanding.” As we practice to cultivate our wisdom, if we encounter any difficulties, we must be understanding and know that we must cultivate blessings and wisdom immediately. We cannot hesitate. If we do not do it now, someone else will take it on and do it.

Look at what those Bodhisattvas from other lands were saying. “Buddha, please give us your permission. We will do it; we are willing to engage in spiritual practice again.” These other Bodhisattvas were willing to come engage in spiritual practice again. They were willing to start anew. They were willing to come again to this Saha World that is hard to endure. Think about it; if we do not quickly take action, someone else will take it up and do it. So, we must diligently go among people. We must quickly and bravely take up this mission. Therefore, we must always be mindful.

Episode 1459 – The Buddha Stopped Bodhisattvas from Other Lands

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>> “Those many Bodhisattvas from other lands jubilantly emerged to sincerely make a petition. They were willing to remain in the Saha World to safeguard and spread the wondrous Dharma and deliver and transform sentient beings.”

>> When [the Buddha] taught the Wondrous Lotus Sutra on Vulture Peak, the Bodhisattvas from other lands rejoiced and came from afar to listen. They were many in number. They heard that those who uphold, expound and spread the sutra have great blessings, virtues and wisdom. So, they were willing to remain in this land and make vows to go among people and widely spread this sutra. Actually this is a display of matters and appearances.

>> “At that time, those Bodhisattva-Mahasattvas coming from other lands exceeded the sands of eight Ganges Rivers in number. They arose from among the assembly, and with palms together, paid respect to and addressed the Buddha.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “World-Honored One, should you hear us, after the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward to be those who protect, uphold, read, recite, transcribe and make offerings to this sutra. We will widely expound it in this land.”  [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> World-Honored One, should you hear us: Those Bodhisattvas from other lands came from the lands of other Buddhas. They arrived in this Saha World and listened and accepted with Dharma-joy. Thus, they requested to be entrusted [with the teachings] and sought permission.

>> After the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward: In the evil world after. Sakyamuni Buddha enters Parinirvana, they were willing to abide in this Saha World to diligently work even harder to focus on spreading the Dharma that Venerable Sakyamuni taught.>> [They will] be those who protect, uphold, read, recite, transcribe and make offerings to this sutra: They will be those who will also be able to protect, accept, uphold, read, recite, transcribe and reverently make offerings to the Lotus Sutra.

>> We will widely expound it in this land: We will remain in this Saha World to widely expound [this sutra] to the assembly.

>> “At that time, the Buddha told those Bodhisattva-Mahasattvas, ‘Stop! Good men! There is no need for all of you to safeguard and uphold this sutra.'”    [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> At that time, the Buddha told those Bodhisattva-Mahasattvas: At that time, those Bodhisattvas from other lands petitioned to remain in the Saha World to widely spread and safeguard [the sutra]. After deeply contemplating in His mind, the Buddha spoke to those Bodhisattva-Mahasattvas.

>> Stop! Good men! There is no need for all of you to safeguard and uphold this sutra: He relied on those Bodhisattvas from other lands, who heard the wonders of the Four Practices and petitioned to widely spread the sutra in the Saha World. The Buddha immediately stopped them. The Buddha intended to show that in this land, there were already people who could cultivate these practices. So, He put a stop to this as there was no need for the effort of those from distant lands.

>> The Buddha’s intention in stopping those. Bodhisattvas from other lands coming from afar: The Bodhisattvas from other lands each had their own responsibilities. If they abided here to spread the sutra, they would neglect their benefit to those lands. Moreover, the Bodhisattvas from other lands had formed shallow affinities in this land. Although they would like to spread the sutra, they would certainly not bring great benefits.

>> If He permitted those Bodhisattvas from other lands to come, then the Bodhisattvas in this land would not be diligent in going among people and take on the responsibility of spreading the sutra and its teachings. Thus He stopped them. He intended to show that in this land there were already people who could cultivate these practices.

>> For these reasons, the Buddha’s disciples should spread His Dharma. Also, they have formed deep and extensive affinities, so they will certainly bring great benefits. Moreover, He had to open the near to reveal the far. Thus, He stopped those [from other lands] and called on these [in this land].

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“Those many Bodhisattvas
from other lands
jubilantly emerged to sincerely make a petition.
They were willing to remain in the Saha World
to safeguard and spread the wondrous Dharma
and deliver and transform sentient beings.”

We must be mindful! We already learned earlier that as the Buddha taught the Dharma in this world, Bodhisattvas from other lands also came to the Saha World to listen to the Dharma. The Buddha taught the Lotus Sutra at Vulture Peak out of care for future beings of the Saha World. In the [future] world of sentient beings, the evils of the Five Turbidities are heavy, and the afflictions of sentient beings are many. The Wondrous Dharma must circulate in the world, because the Dharma is a wondrous medicine that cures the sickness of ignorance, afflictions and delusions for sentient beings. So, transformation is impossible without the Dharma.

However, the Buddha’s time on earth was limited. The Buddha already knew that this Dharma needed to be transmitted, and that His disciples ought to receive, accept and transmit the Dharma. So, He put His heartfelt effort into teaching the Lotus Sutra. He taught this sutra for over seven years. He began with the teaching of the manifest, how He manifested in this world, to begin helping us understand. He descended from Tusita Heaven and entered the palace. After He was born, He grew up in the world, saw the ways of the world and realized that there is suffering and that suffering comes from the inequality and discrimination among humans. Humans are covered by ignorance, so their minds are very chaotic.

The Buddha thought, how could He save and transform sentient beings? How could He help everyone open their hearts and be understanding? Among people, how could they break through the unequal [caste] system? How could He help everyone in suffering realize the karmic law of cause and effect so they can understand what they should do and what they should not do? In this [world of] conflicts, [He wished to help them] clearly understand the principles of what they should do and what they should not do. This is what the Buddha taught according to sentient beings’ capabilities.

Of course, when facing sentient beings, their capabilities are very complicated. This was not only the case for the disciples whom the Buddha faced. Since they had come to practice, everyone’s heart shared the same direction. It was just that their capabilities differed. Some of them understood [the Dharma]. “I understand the Dharma, but I am afraid. This world is terrifying; there is so much suffering. I must quickly engage in spiritual practice to liberate myself from cyclic existence. I must understand this path and not deviate from this direction.” These Hearers tried their best to listen to the teachings of the Buddha and uphold [the principles] to liberate themselves. They wished to avoid returning to the human realm. They were Small Vehicle [practitioners] who only sought to benefit themselves.

Moreover, for those with slightly sharper capabilities, they understood that life is suffering. They too understood it is suffering, but what they realized was impermanence. In the environment, there are spring, summer, autumn and winter; it gets cold and hot. Every environment in the world is constantly and continuously changing. The changing of the world’s environment is a display of impermanence. Change is impermanence. What is impermanence? The climate of the world has brought about all living beings and their way of life, such as the blooming and wilting of flowers and so on in the world. In summary, this is called “impermanence.”

They were already aware of these principles, and they experienced these principles as well. They understood that these principles of impermanence are a result of karmic conditions. All changes and impermanence in the universe are the result of karmic causes and conditions. There must be this seed, this earth, this air, this water and so on that come together. They already knew this. From the Buddha’s teachings, they comprehended, understood and had deep faith. They understood, so they also realized how terrifying the causes and conditions are in the human realm. What makes it terrifying is the rise of discursive thoughts. These causes and conditions always come from the rise of discursive thoughts. Once the mind turns, causes and conditions converge. People become entangled with each other, leading to calamities or blessings. These karmic conditions are very terrifying. Beyond just the seasonal changes of the universe and the ways of life in nature based on causes and conditions, there is more. People’s suffering comes from the rise of discursive thoughts that bring about karmic conditions. Then, between people, the fruition of retribution as blessings or calamities arise in this way.

Thus, they were afraid. After they understood this part of the Buddha-Dharma, they gave rise to fear in their hearts; they became terrified. They likewise wanted to liberate themselves from the cycle of life and death and were unwilling to be among people. Yet the Dharma they listened to and their understanding were wider in scope; they were not only afraid of suffering, they also understood the Four Noble Truths, so they sought only to awaken themselves. They moreover understood the law of karma. But although they understood it on a deeper level, they were still afraid of suffering and were unable to endure hardship.

The human realm is indeed full of suffering; in nature, the changing four seasons bring about suffering. For poor people, when it is hot, their homes feel like [an oven]. Yet, they still must toil in hard labor. Thus, this is suffering as well. In winter, they lack warm clothing, but they still have to continue working hard. They must endure the wind and rain; this is also suffering. Illness also adds to the hardship of poverty. In families, couples in poverty suffer tremendously in many matters. These all add to the suffering.

After realizing all the suffering in the world, they began to fear. They became afraid of thinking more about this. They sought to quickly be liberated! They only focused on engaging in this practice and on accepting these teachings. Solitary Realizers went a step further to comprehend the universe and the Dharma of causes and conditions. However, they still felt fear. [Issues] between people all stem from our minds, so they were also afraid. The human realm is full of so much suffering, from nature, humans, manmade calamities, afflictions, ignorance etc. Since they feared suffering and were always afraid of hardship and torment, they gave up on going among people.

But the Buddha never gave up. “Since they are in the Saha World and it is full of suffering, my disciples must face the suffering, go among people and teach with the Dharma.” This involves going among people to comprehend the suffering in the world. From this suffering, we can refine and train our resolve to not be afraid of suffering. Then, we can transform all sentient beings to accept the Dharma and spread the Dharma in the human realm. This is the Buddha’s one great cause, to teach the “Lotus Sutra.” He [taught for] such a long time, starting from the teaching of the manifest. In the human realm, He manifested [to show] how to face sentient beings and how to transform sentient beings. He also hoped that future sentient beings can spread the Dharma in the world.

However, in the Chapter on the Practice of. Bringing Peace and Joy, the Buddha began to worry. He was about to enter Parinirvana; who will pass on the Dharma? He hoped that everyone would be able, after hearing the Buddha say His time on Earth is coming to an end, to willingly pass on the Dharma. However, had the disciples in the Saha World been touched? Had [the Buddha] inspired their hearts? The disciples of the Saha World had not yet been inspired, but [those from] other worlds were already moved. This is because when Sakyamuni Buddha taught the Lotus Sutra in the Saha World, Bodhisattvas from other worlds also came to listen. So, these [Bodhisattvas] from other worlds rose from their seats and put their palms together in reverence to petition the Buddha. They reverently petitioned the Buddha to entrust them with this responsibility. “We are willing to take on this responsibility.”

So it says, “Those many Bodhisattvas from other lands….” These many Bodhisattvas were not from the Saha World but from other lands. They were deeply moved by the Buddha’s teaching. From the bottom of their hearts, they were moved and they were jubilant. Their jubilance surged up from their hearts. “[They] emerged to sincerely [make a petition].” Listening to the Dharma, their hearts were moved and they expressed it in their body and [mind]. So, with a reverent heart, they sincerely expressed their intent. “They earnestly requested to remain in the Saha World.” They reverently put their palms together to pay respect to the Buddha. Toward Sakyamuni Buddha, they earnestly requested and made vows to willingly stay in the Saha World “to safeguard and spread the wondrous Dharma” in order to “transform sentient beings.”

This is very touching! They felt this intent in their minds. It was really surging in their hearts. They were so jubilant. His own disciples in the Saha World remained unmoved, but the disciples from other worlds were so moved and were expressing their sincerity and their willingness. So, [the Buddha] had very mixed feelings. This was during the Buddha’s lifetime, so what about the current era?

Thus, “When [the Buddha] taught the Wondrous Lotus Sutra on Vulture Peak, the Bodhisattvas from other lands rejoiced.”

When [the Buddha] taught the Wondrous Lotus Sutra on Vulture Peak, the Bodhisattvas from other lands rejoiced and came from afar to listen. They were many in number. They heard that those who uphold, expound and spread the sutra have great blessings, virtues and wisdom. So, they were willing to remain in this land and make vows to go among people and widely spread this sutra. Actually this is a display of matters and appearances.

In the beginning, Bodhisattvas from other lands knew that. Sakyamuni Buddha of the Saha World was teaching this sutra. At first, they came to rejoice in listening to the Dharma, but after listening, they truly felt Dharma-joy. So, they came from afar to listen, as the Buddha’s voice penetrated the Dharma-realms of the universe. So, they came closer to listen to the Dharma. Additionally, the Bodhisattvas far away likewise also listened to the Buddha teach. “[They] came from afar to listen. They were many in number.” People who were listening to this Dharma were many.

This is just like when we talk right now and modern technology helps transmit this Dharma to many faraway countries. In terms of our current era, in addition to those at the Jing Si Abode, everyone can hear [the teachings as well]. This is also an example of how technology augments these sounds so they can be heard all around the Abode. Not only that, we can also transmit the Dharma to a limitless number of nations.

We see how other lands can listen from afar. Nowadays, technology can help us listen from afar. This is to say nothing of the Buddha’s era. Therefore, we must have deep faith. The Buddha, in that era, spoke about spiritual powers. But what about in our current era? Everyone mindfully seeks to develop and invent [things], ceaselessly researching and developing [things]. They study and discover the physical principles of the world and bring them together [as new technology]. Technology is constantly developing. This dedication [to science] takes up many people’s mental efforts. For these intentions to penetrate [the truths] will, of course, require a long time of research and development. In simple terms, aren’t these spiritual powers and understanding? They mindfully and purposefully seek to understand the convergence of the causes and conditions for everything in the world. Solitary Realizers were able to comprehend the profound and wondrous cycle of [seasons] and climate in nature. They could also understand the phenomena of arising and ceasing of all things in the universe.

Over 2000 years ago, when the Buddha taught, with very pure and simple wisdom, [Solitary Realizers] comprehended the lives of all things in the world and the principles of biology. What of our present time, 2000 years later? With modern knowledge of physiology and biology, we can reveal the profound wonders and secrets of all living beings in the world. As we uncover these codes and secrets one at a time, it is also very worrisome.

Wherein lies the value of a human [life]? During the Buddha’s lifetime, He very clearly elucidated the Dharma, explaining the path and principles for humanity. He guided everyone’s heart toward true harmony and a very valuable [way of life] so we can inspire great wisdom as we maintain and uphold [the principles]. But people nowadays feel that they no longer need wisdom. Most people only use their knowledge. In society, the most sincere, profound and wondrous value system is gradually fading into oblivion. So, as the affection in interpersonal interactions becomes colder and colder, the world will become more chaotic. This is a very worrisome matter.

Therefore, it is during these times that we most need the Dharma to help everyone understand that wisdom is more important than knowledge. Wisdom safeguards everything. At this time, if we do not earnestly safeguard this complete path and the virtues of our mindset, if we cannot achieve this, we will have more and more unimaginable things happening. Therefore, we must earnestly listen to and uphold [the teachings].

The Bodhisattvas from other lands had heard. “They heard that those who uphold, expound and spread the sutra….” They heard the Buddha encouraging everyone that listening to the Dharma brings merits and virtues and especially teaching and spreading the Dharma brings merits and virtues. The virtue from creating blessings in the world and growing [people’s] wisdom is very great.

The Bodhisattvas from other lands realized that by coming to the Saha World, which is so disorderly, to teach the Dharma here, they could grow blessings, virtue and wisdom. Thus, they were joyful and willing. “So, they were willing to remain in this land and make vows to go among people.” They were willing to remain in this Saha World and make vows to go among people and “widely spread the sutra. Actually this is a display of matters and appearances.”

Actually, this sutra passage taught by the Buddha reveals a fact. For example, if we are unwilling to earnestly and mindfully work with diligence, then there are people from other places who are willing to provide assistance. There are many! There are people willing to come and help. If we are unwilling, then other people will come. They form aspirations and are willing to serve, so why are we unwilling? That is how it is. We must mindfully seek to comprehend that the Buddha has His intention.

So,

At that time, those Bodhisattva-Mahasattvas coming from other lands exceeded the sands of eight Ganges Rivers in number. They arose from among the assembly, and with palms together, paid respect to and addressed the Buddha.

This was the previous passage. These Bodhisattvas from other lands had arrived. How many were there? We have discussed so many times about vast spaces and long periods of time. To describe the incalculable number of people, we use “exceeding the sands of eight Ganges Rivers in number” as an analogy. That is to say, we sentient beings in the. Saha World had not been moved, but there were already so many from other worlds who came to express their intent. As they came to express themselves, they put their palms together and paid respect before addressing the Buddha. The next [sutra] passage says,

World-Honored One, should you hear us, after the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward to be those who protect, uphold, read, recite, transcribe and make offerings to this sutra. We will widely expound it in this land.

[They said], “World-Honored One, should you hear us….” This means not only to listen, but to allow. This “hear” means “permit.” It actually means to allow them.

World-Honored One, should you hear us: Those Bodhisattvas from other lands came from the lands of other Buddhas. They arrived in this Saha World and listened and accepted with Dharma-joy. Thus, they requested to be entrusted [with the teachings] and sought permission.

This refers to the aforementioned “petition.” They petitioned the Buddha to give them this responsibility, to entrust them with it. Why is it called entrusting? Because this is the Saha World, and they were from other worlds. If those beings from other worlds want to come to the Saha World, of course they will need the Buddha of this world to entrust this to them.

Thus, “Should you hear us, after the Buddha enters Parinirvana…. Buddha, should you permit us, after You have entered Parinirvana, to remain in this Saha World, we are able to diligently advance in this world. In this place, we will safeguard and uphold, read, recite, transcribe and make offerings to this sutra. In this way, we make offerings to the Buddha. If You are not here, You do not need to worry. We will uphold this sutra in this place so that the Dharma does not vanish here.”

Thus, these are the Bodhisattvas from other lands; they came from the lands of other Buddhas. The Saha World is [the world of] Sakyamuni Buddha. Other lands also have their own names. Thus, these [Bodhisattvas] came from other lands, so they are called “Bodhisattvas from other lands.” They “came from the lands of other Buddhas,” from lands that were guided by other Buddhas. If those lands did not have a Buddha, then how would there be Bodhisattvas? Only with Buddhas will there be Bodhisattvas, because Buddhas teach and transform Bodhisattvas to help them understand that they must practice the Great Vehicle Dharma. It is because they have accepted the teachings of the Great Vehicle Dharma that they are referred to as Bodhisattvas.

The other lands are like this as well. So, “They arrived in this Saha World.” This means that Bodhisattvas from other worlds came here to listen to the Dharma; they received it and were filled with Dharma-joy. They originally came to rejoice. “The Dharma is being taught in the Saha World, let’s go see for ourselves.” They came to rejoice, but now they were moved because they “listened and accepted with Dharma-joy.” They were moved and they rejoiced, so they sincerely wanted to be in the Saha World.

“Thus, they requested to be entrusted [with the teachings] and sought permission.” They hoped the Buddha would grant them permission. “After the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward.”

After the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward: In the evil world after. Sakyamuni Buddha enters Parinirvana, they were willing to abide in this Saha World to diligently work even harder to focus on spreading the Dharma that Venerable Sakyamuni taught.

They were willing; they clearly knew that the Saha World was a world that is hard to endure, yet they were willing to come to the Saha World and put in great effort. Since this place is a world that must be endured, they were willing to relearn everything here, in this environment of the Saha World. So they said, “We will diligently advance forward.” They had already become Bodhisattvas in other lands, so when they came to the Saha World they had to diligently advance again to adapt to this environment. This environment is a world that must be endured, but these Bodhisattvas were very determined.

After Sakyamuni Buddha entered Parinirvana, they would be willing to be in this place, “diligently work even harder” and improve their mastery. “[They would] focus on spreading the Dharma that Venerable Sakyamuni taught.” They were willing, willing to do this. They had to relearn the teachings of Sakyamuni Buddha. The teachings were the Bodhisattva Way, so they had to learn the Bodhisattva Way here, as this is a place of endurance. Thus, it was worthwhile for them to come here, learn and overcome [challenges]. Therefore, they were willing to be here and go among people to learn more.

So, to practice the Bodhisattva-path in the Saha World is truly not easy. Those Bodhisattvas from other lands had to learn from the start, so it required a great vow. Thus, they were willing to “protect, uphold, read, recite transcribe and make offerings.” They would have to relearn all of this. Moreover, they wanted to “protect, accept, uphold, read, recite [and] transcribe”; they wished to mindfully and reverently make offerings to the Lotus Sutra.[They will] be those who protect, uphold, read, recite, transcribe and make offerings to this sutra: They will be those who will also be able to protect, accept, uphold, read, recite, transcribe and reverently make offerings to the Lotus Sutra.

This is what they expressed in “this land. This land” refers to the Saha World. All of them were willing to be in this Saha World, “to widely expound [this sutra] to the assembly.”

We will widely expound it in this land: We will remain in this Saha World to widely expound [this sutra] to the assembly.

They were very willing to train themselves through experience here, in the world of endurance. They were willing to train here by going among people to transform them and protect this sutra. From those who came from other worlds, this intent was expressed with utmost sincerity.

How did Sakyamuni Buddha respond? The following sutra passage states,

At that time, the Buddha told those Bodhisattva-Mahasattvas, “Stop! Good men! There is no need for all of you to safeguard and uphold this sutra.”

That was what Sakyamuni Buddha did. “You all came to rejoice and listen to the sutra, and it is wonderful that you formed aspirations to remain in the Saha World and spread this sutra, to diligently advance [here].” These were the Buddha’s considerations.

At that time, the Buddha told those Bodhisattva-Mahasattvas: At that time, those Bodhisattvas from other lands petitioned to remain in the Saha World to widely spread and safeguard [the sutra]. After deeply contemplating in His mind, the Buddha spoke to those Bodhisattva-Mahasattvas.

Speaking of “at that time,” we must understand the Buddha’s considerations. The Buddha had His considerations. At that time when “those Bodhisattva-Mahasattvas from other lands” petitioned to spread the sutra in the Saha World and uphold the sutra, “[The Buddha] deeply contemplated in His mind.” When the Buddha saw these Bodhisattvas emerge. He immediately knew their intent, so the Buddha began to deeply contemplate this. From deep contemplation, He reached His conclusion. When they petitioned the Buddha, He quickly responded and

“spoke to those Bodhisattva-Mahasattvas.” He quickly responded to these people with one word. That word was “Stop! You have formed aspirations, I understand that but that is enough. I understand the sincerity behind the aspirations you have formed, but I cannot accept.” Just like when someone offers us a gift, “I understand your intent. I understand the intent you have expressed, but this is too valuable for me to accept.” This is a form of etiquette as well. “Stop! Good men. There is no need for all of you to safeguard and uphold this sutra.”

Stop! Good men! There is no need for all of you to safeguard and uphold this sutra: He relied on those Bodhisattvas from other lands, who heard the wonders of the Four Practices and petitioned to widely spread the sutra in the Saha World. The Buddha immediately stopped them. The Buddha intended to show that in this land, there were already people who could cultivate these practices. So, He put a stop to this as there was no need for the effort of those from distant lands.

Regarding this passage, we must mindfully seek to comprehend it. The Buddha was describing it to us for us sentient beings of the Saha World to learn from His teachings. During that era, for the disciples who practiced with Him, the Buddha treated them this way to inspire them to form aspirations. So, He relied on [Bodhisattvas] from other worlds.

“See, you are practicing and listening to my Dharma. What about those from other worlds? They are not from here. They are Bodhisattvas from other spiritual training grounds who have come to listen to the Dharma. The Bodhisattvas from other spiritual grounds have already formed aspirations to willingly come and receive my Dharma, to transmit the Dharma in the future on my behalf in my spiritual ground. For my future disciples and sentient beings, those from other lands are willing [to teach].” This it to “rely. To rely” means “to depend on.” He relied on the Bodhisattvas from other lands “who heard the wonders of the Four Practices and petitioned to widely spread the sutra in the Saha World.” The Bodhisattvas from other lands came to listen to the Four Practices of Bringing Peace and Joy. In this chapter, the Buddha spoke of difficulties. It will be very hard to spread the Dharma in the Saha World; We will face so much slander, many [challenges] and more.

Not only [practitioners of] non-Buddhist teachings but even those who share our practice will also have this mindset; Even in the same spiritual training ground, the minds of spiritual practitioners cannot be perfectly harmonious, to say nothing [of people in] the Saha World. The mindset of Buddhist practitioners regarding the Great, Middle and Small Vehicle is different. Spreading the true Great Vehicle Dharma is easier said than done! The environment, voices and behaviors which we will encounter must be patiently endured. We must cultivate this practice of patience. With the Four Practices of Bringing Peace and Joy, we must practice patience to endure. That is why Manjusri Bodhisattva asked the Buddha to teach us how to avoid [hardships]. We must avoid these ten kinds of people to strengthen our spiritual aspirations. If our spiritual aspirations are not yet firm, then we must not draw near to them. We can use this method to safeguard our spiritual aspirations.

When the Bodhisattvas of other worlds heard this, because there are no such situations to endure in other worlds, so, being from other worlds, they heard about the suffering in the Saha World and how people must form such great aspirations and were moved. However, at this point, the Buddha said, “Stop! There is no need for all of you to safeguard and uphold this sutra.”

When the Buddha told them to stop, His intent was that. “In this land, there are already people who can cultivate these practices. This Saha World does not lack people; there is just a lack of aspirations. It is not that they do not form aspirations, they just have not expressed it yet. So, we do not need you to come. We already have people like these here.” Because of this, the Buddha wanted to protect our Bodhisattvas who have formed great aspirations in the Saha World. That is why He said, “Stop!”

We do not lack people here. We have people here willing to form aspirations. They just have not formed them yet. The Buddha replied to the Bodhisattvas of other worlds by saying, “I understand your sincerity. However, I cannot accept because I already have [people]. There are people like this here. There is no need for the effort of those from distant lands. There is no need for your efforts to come here. We have enough people here to handle it. We have enough people here to transform others. This is a very difficult task, so we do not need to trouble you. We will take care of it ourselves.”

Thus, “The Buddha’s intention in stopping [them]” was actually to protect us, the Saha World Bodhisattvas who have formed aspirations. He also had another consideration. “The Bodhisattvas from other lands each had their own responsibilities.”

The Buddha’s intention in stopping those. Bodhisattvas from other lands coming from afar: The Bodhisattvas from other lands each had their own responsibilities. If they abided here to spread the sutra, they would neglect their benefit to those lands. Moreover, the Bodhisattvas from other lands had formed shallow affinities in this land. Although they would like to spread the sutra, they would certainly not bring great benefits.

Although each Bodhisattva in their own land does not have to endure so much, they still have sentient beings to transform. So, “The Bodhisattvas from other lands each had their own responsibilities. If they abided here,” if they came to the Saha World to spread the sutra, then “they would be neglecting their benefit to those lands.” In those places, they were transforming and educating sentient beings very successfully. If they were permitted to come here, with so much hardship to endure, they would be neglecting those sentient beings to come here and take on such a tough job; it would be very hard.

Moreover, He was even more mindful of how “the Bodhisattvas from other lands had formed shallow affinities in this land.” Those from other worlds had only connected with sentient beings of the Saha World with very shallow affinities. Without affinities, one cannot transform others. This is something the Buddha considered as well. Their affinities with the Saha World were not deep. “Although they would like to spread the sutra, they would certainly not bring great benefits.” Although they formed aspirations to come to the Saha World to teach and transform, in fact, they would not bring any great benefits to the Saha World. Thus, [His response was] “Stop!” He did not accept them.

Moreover, if the Buddha did permit so many Bodhisattvas from other lands to come, “then the Bodhisattvas in this land would not be diligent in going among people to take on the responsibility of spreading the sutra and its teachings.”

If He permitted those Bodhisattvas from other lands to come, then the Bodhisattvas in this land would not be diligent in going among people and take on the responsibility of spreading the sutra and its teachings. Thus He stopped them. He intended to show that in this land there were already people who could cultivate these practices.

If these Bodhisattvas came to the Saha World, then the people here would be even lazier. They would not practice, and they would not go among people to transform sentient beings. They would then abandon their own wisdom-life; this was not acceptable. So, the Buddha cherished His disciples and kept this environment for His own disciples to earnestly practice in.

This is why He said “Stop!” There are many meanings of this word, “Stop!” Thus, the Buddha’s intent was “to show that in this land there are already people who can cultivate these practices.” This was because. “In this land, [they are] the Buddha’s disciples.” Those in the Saha World were those whom He taught and transformed. They were all His disciples. So, “[They] should spread His Dharma.” They should be the ones to spread His Dharma. They ought to transmit and spread His Dharma. It is like how we are trying to pass on our [Jing Si] Dharma-lineage now and establish the guiding principles of the Jing Si Dharma-lineage and Tzu Chi School. We are all mindfully working on this. The principle is the same.

For these reasons, the Buddha’s disciples should spread His Dharma. Also, they have formed deep and extensive affinities, so they will certainly bring great benefits. Moreover, He had to open the near to reveal the far. Thus, He stopped those [from other lands] and called on these [in this land].

“They have formed deep and extensive affinities, so they will certainly bring great benefits.” Throughout lifetime after lifetime, we have repeatedly come to this Saha World, countless times. The Buddha-Dharma we heard in the Saha World should have accumulated over time. Thus, we should understand this. So, if we can do this, “having formed deep and extensive affinities, [we] will certainly bring great benefits. Moreover, He had to open the near to reveal the far.” In this moment, the near is the “manifest,” which is the skillful means.

The Buddha taught with various skillful means about how we must eradicate the various afflictions and ignorance of sentient beings to reveal our nature of True Suchness. We should be able to realize our nature of True Suchness, our Tathagata-garbha nature. “Thus, He stopped those [from other lands] and called on these [in this land].” He stopped the Bodhisattvas from other lands and called on His disciples of the Saha World. “If you do not form aspirations now, then, look, the Bodhisattvas from other lands are already willing to come. Bodhisattvas from other lands are willing to come here, but what about us? Why have we not quickly formed aspirations and made vows ourselves? We need to focus and single-mindedly be diligent and overcome hardship.” During this lifetime, we must put in the effort. “If we do not transform ourselves in this lifetime, in which lifetime will we transform ourselves?” Since we have the affinity to come to this world, we should go among people, form positive affinities and gain wisdom. We should only be too glad to do it!

Fellow Bodhisattvas, we must mindfully comprehend this passage. The Buddha attracted the great aspirations of. Bodhisattvas from other lands. Out of joy, they reverently wished to come to the Saha World to serve. The Buddha asked them to “stop.” He insisted there was no need to look after both [their lands] and [this land]. We often say volunteers are split up by regions so those in this region can care for those in this region. When [Tzu Chi] is started in a country, the seeds ripen and the people of that country will use these seeds to grow their own affinities, wisdom, blessings and virtue. In this way, we hope for affinities to be expanded throughout the world. Is it not the same as this? If there are people there, then we do not need to go there. It is the same principle. If we already have volunteers here, do we really need people from outside to come? It is the same principle. Therefore, if everyone is mindful, we can deeply penetrate these principles. So, we must always be mindful!

Episode 1458 – The Bodhisattvas Petition to Spread the Sutra

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>> “The aforementioned Four Practices of. Bringing Peace and Joy can help practitioners who uphold the Dharma in this lifetime transform their obstacles and become diligent, until they perfect the fruit of all actions and attain Buddhahood. He only feared that when people hear this Dharma, there will be no evidence to verify it. So, He relied on Bodhisattvas from other lands, who heard the wondrous Dharma of the Four Practices and immediately asked for permission to spread the sutra in the Saha World.”

>> [The sutra] opens two doors, the intrinsic and the manifest. The Dharma and analogies clarify the profound truth, enabling all those in limited [vehicles] to realize the Buddha’s wisdom.

>> Guanyin was. Clear True Dharma Tathagata in the past. This is the intrinsic, while the manifest is the universal doors of Guanyin. These manifestations of the provisional and the true are wondrous. Thus, He used the intrinsic and the manifest, the provisional and the true in sequence to explain [the Dharma].

>> Also, the sutra explained previously that the goal of cultivating the Four Practices was to abide in the ground of patience. So, now people who were able to cultivate these practices, however many they were, all emerged from the ground of patience.

>> Though this chapter concludes the essence of wondrous practices of the previous chapter, it actually destroys the near to reveal the far and explains the original cause of [the Tathagata’s] lifespan.

>> “At that time, those Bodhisattva-Mahasattvas coming from other lands exceeded the sands of eight Ganges Rivers in number. They arose from among the assembly and with palms together, paid respect to and addressed the Buddha.”  [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> The Bodhisattvas from other lands petitioned to safeguard this sutra in the Saha World. The Bodhisattvas from other lands, having heard of the merits and virtues of the Four Practices, made vows to abide here to spread the teachings widely. Thus, they petitioned to spread the teachings in the Saha World.

>> At that time, those Bodhisattva-Mahasattvas coming from other lands exceeded the sands of eight Ganges Rivers in number: Those Bodhisattvas coming from other lands to hear the Dharma were numerous.

>> They arose from among the assembly and with palms together paid respect to and addressed the Buddha: They were about to ask the Buddha to entrust [the teachings] to them, so they arose with proper etiquette and addressed the Buddha.

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“The aforementioned Four Practices of. Bringing Peace and Joy can help practitioners who uphold the Dharma
in this lifetime transform their obstacles and become diligent,
until they perfect the fruit of all actions and attain Buddhahood.
He only feared that when people hear this Dharma,
there will be no evidence to verify it.
So, He relied on Bodhisattvas from other lands
who heard the wondrous Dharma of the Four Practices
and immediately asked for permission to spread the sutra in the Saha World.”

The aforementioned. “Four Practices of Bringing Peace and Joy,” came out of Manjusri Bodhisattva’s and. Sakyamuni Buddha’s skillful conversation. Manjusri Bodhisattva asked the Buddha, for the sake of sentient beings in the future, to explain how to spread this sutra. Sakyamuni Buddha told everyone that it is very important to practice the Bodhisattva-path in the world. The Bodhisattva-path is found within the Wondrous Lotus Sutra. To expound the Wondrous Lotus Sutra’s spirit and ideals in this world is not easy. There are layers of obstacles. We will encounter many different difficulties.

When Manjusri Bodhisattva heard the Buddha tell this to the assembly, he considered the assembly’s growing fear. So, Manjusri Bodhisattva, in his wisdom, quickly asked the Buddha again, “Venerable Buddha, since this sutra is so important, future sentient beings truly need this sutra’s spirit, truths and wondrous principles to continue teaching and transforming people in the world. We need people now to form aspirations for this sutra to be continuously passed down. However, being met with so many difficulties and so many dangerous circumstances, what methods can they use to avoid difficulties so they can continue the spirit and ideals of the sutra in future generations?”

Certainly, this is the Buddha’s original intent. Sakyamuni Buddha’s one great cause was to come here and teach us the Bodhisattva Way. The Bodhisattva Way must be passed on. Since He had not yet finished teaching this sutra, of course He had to take care of everyone’s heart so they would not give rise to fear. Everyone’s mind had only just passed through the stages of Hearer and Solitary Realizer. Now the Buddha was pushing very hard for. His hope that everyone could turn from the Small to the Great. So, He began to inspire everyone’s mind. Once people began forming aspirations, He bestowed predictions of Buddhahood for them.

After receiving their predictions, attaining Buddhahood would still take a long time. Throughout this very long time, during the process of attaining Buddhahood, they must practice the Bodhisattva Way. Practicing the Bodhisattva Way requires upholding this sutra. So, when the Buddha began teaching this sutra, He truthfully and openly told everyone, “If you form aspirations and make vows to uphold this sutra in future lifetimes, then you must be mentally prepared for many difficulties.” He had to speak truthfully and be upfront, but He also had to look after everyone’s mind. He feared that people’s strength was insufficient and that they would give rise to fear.

All Buddhas share the same heart and path. Manjusri Bodhisattva was. Honorable Dragon King Buddha in the past. Manjusri Bodhisattva was an ancient Buddha. He had already attained Buddhahood in the past. It was to support. Sakyamuni Buddha’s Dharma-assembly and to spread these teachings for future sentient beings in the Saha world that he came here to aid the Dharma-assembly as Manjusri Bodhisattva. This was Manjusri Bodhisattva. He had already attained Buddhahood and he had even taught other Bodhisattvas who later attained Buddhahood. With such superior wisdom, he came to the world as a Bodhisattva and he understood Sakyamuni Buddha’s intent. So, [the Buddha] first spoke honestly to help everyone understand that this is a very difficult mission; He wanted everyone to know this.

Because of this, Manjusri Bodhisattva, during this [assembly], asked the Buddha, on behalf of the assembly, to teach them how to practice the Bodhisattva-path without encountering difficulties and, while spreading the Lotus Sutra, how to avoid the many dangers and difficulties. Thus, Manjusri Bodhisattva stepped forward, as we just discussed,

to ask the Buddha to teach [the assembly] how to joyfully walk the Bodhisattva-path without encountering difficulties or suffering. The Buddha was very joyful and quickly explained how to avoid difficulties and how to safeguard our great spiritual aspirations that have not yet matured. Since our faith and great vows are not yet firm, He worried that we will retreat in our spiritual aspirations. So, He explained, “You should avoid these kinds of people and those kinds of people.” So, as we have previously discussed, [the Buddha] wanted to help everyone understand, be clearer and more vigilant. When it comes to these 10 types of people, for us newly-inspired Bodhisattvas, we should not draw near to them. If we can do this then we can continue to firmly accept and uphold this Chapter on the Practice of Bringing Peace and Joy.

So, there are “the aforementioned. Four Practices of Bringing Peace and Joy.” We must remember the Four Practices of body, speech, mind and vows. Indeed! Though body, speech and mind are very important, have we formed the Four Great Vows? Are we very firm in our Four Great Vows? Forming vows requires us to be very resolute. These are the Four Practices of. Bringing Peace and Joy. If we have firm resolve and our will to practice is solid, then, naturally, we will become more mature as we go among people. It will not be easy for others to obstruct us or for our minds to waver; we will be very firm. Thus, even when we encounter difficulties, we will still be safe and sound, and we will be joyful in doing our work.

We often see Living Bodhisattvas giving of themselves among people. However difficult the job is, for the sake of helping others, they are willing to accept any challenge. They are very vigilant, and advancing step by step, they overcome all difficulties to complete the work of saving others. Afterwards, their hearts are very joyful. So, in the practice of bringing peace and joy, they do not fear difficulties or hardships. They can always overcome these difficulties to achieve their goals. This is [how they bring] peace and joy. They overcome [difficulties] with peace and joy. “When I meet these people, I am not affected. But my skills are not sufficient yet, so I try my best to avoid them. I gradually practice until [my skills] are very mature. Then, when I encounter these people, my mind will be very peaceful and firm. It will not waver.” This is also practicing bringing peace and joy.

So, in this case, they peacefully overcome [difficulties] with methods from the Chapter on the Practice of Bringing Peace and Joy. Peacefully practicing these methods “can help practitioners who uphold the Dharma in this lifetime to transform their obstacles and become diligent.” Now, the people that we meet in this lifetime will not obstruct [our spiritual practice]. This is because we have formed great vows so that, when we go among people, we are not contaminated by people’s afflictions and ignorance. While we are in this world that must be endured, in this greater environment, conditioned phenomena will not affect us. “The environment is very vile. I dare not enter,” or “These people’s mentalities are so complicated. I dare not draw near.”

Mature Bodhisattvas, who are very skillful and whose minds are very firm, do not fear [these things]. So, when it comes to the greater environment in their current lifetimes, they are without fear. Thus, when it comes to people and things, they will not be affected. So, practitioners who uphold the Dharma can transform obstructions in their current lives. They can transform obstructions right now, and in particular, they can diligently advance. Already in this lifetime, they are able to uphold the Dharma without fear. Now, no matter what obstacles arise, they will not be obstructed. They can keep advancing forward.

“They perfect the fruit of all actions and attain Buddhahood.” When we are no longer affected by our greater environment or by people who obstruct our resolve, we can “actualize the Six Paramitas in all actions” and safely overcome [difficulties]. This is “perfecting the fruit of all actions.” When it comes to the Bodhisattva-path, we can make regular progress without obstructions. This is how we perfect this fruit, which is the fruit of Buddhahood. Once we are replete with Bodhisattva-causes, we will attain the fruit of Buddhahood. This all depends on whether our resolve is firm.

Furthermore, “He only feared that when people [heard] this Dharma, there [would] be no evidence to verify it. So, He relied on Bodhisattvas from other lands.” Now, as the Buddha finished teaching the Four Practices of. Bringing Peace and Joy, He only worried [about one thing]. He was worried about average people who had already formed aspirations. After forming aspirations and having listened to all these previous chapters, everyone [thought], “Wow! The virtues and merits of upholding this sutra are so great!” Since Beginningless Time, for a long time, our nature of True Suchness has been deluded and confused, which makes us unenlightened beings. Our karmic retributions have led to our experience of hardship in this world. The Buddha-Dharma is not easily [encountered]. That we are able to listen to the Dharma, uphold the sutra and go among future suffering sentient beings to give of ourselves and so on, [means] we will gain many virtues and merits and a great sense of accomplishment.

Previously, we were discussing “accomplishments in battle.” The mara of afflictions is aggressive, so the king mobilized soldiers to fight him. This is just like how, when our minds have given rise to afflictions, the great Dharma of the Buddha arises in our minds and we utilize this Dharma to subdue these afflictions. This truly requires great skill. After defeating the mara of afflictions, we can then go among people to transform sentient beings. This is so beautiful and wondrous! In the process of our Bodhisattva-practice, we encounter sentient beings, so everyone greatly admires us.

For those [capable of] great accomplishments, once they form aspirations, they become very dedicated. They want to go among people right away. When some people hear the Dharma, they are very joyful and willing to form aspirations. Forming aspirations is very easy for them. However, without any kind of proof, most people find it difficult to believe. So, [the Buddha] considered how to strengthen everyone’s faith to help them establish faith based on proof. Since there was no proof yet at the moment,

“He relied on Bodhisattvas from other lands.” The Buddha said that going among people to uphold the sutra and teach the Dharma brings great virtues and merits. By actualizing the Six Paramitas in all actions, we can go among people and attain the fruit of Buddhahood. Although this is how it is, what teachings could He use for everyone to strengthen their faith in this? “[He taught them] the wondrous Dharma of the Four Practices.” To rely on other lands is to “depend” on them. “Rely” here means to depend. The Buddha thus began to depend on Bodhisattvas from other lands. The Bodhisattvas in other lands heard that the Buddha was expounding the Lotus Sutra in the Saha World. Everyone should still remember, in the Chapter on Seeing the Stupa of Treasures, how Bodhisattvas from other lands came along with the Buddha’s manifestations. This was when the Buddha was in this world, expounding the Lotus Sutra in the Saha world. At the same time, Bodhisattvas from other lands were also listening to the sutra.

This was just like how, right now, we are at the Abode, and at this moment, all these sounds and images are broadcast through the cloud and are available around the world.

Tzu Chi volunteers, knowing that it is time, with a gentle click turn on the screen. They can see my image and hear my voice. As I teach the Dharma in this place, people in other lands can also hear it. In this way, we can use our present time as an analogy for the Buddha’s time in the past. In the past, when the Buddha taught the Dharma in the Saha World, Bodhisattvas from other worlds also heard it. They heard [the teaching of] the “Four Practices,” the wondrous Dharma of the “Four Practices of Bringing Peace and Joy.” This was heard also in those other worlds. So, in the Chapter on Emerging from the Ground, at this time, people from other worlds will emerge.

The Buddha had finished the Chapter on the Practice of bringing Peace and Joy and began to carry on teaching everyone the Dharma. In the past, [He gave] various teachings using the manifest. He [manifested] being born in the palace, engaging in spiritual practice, attaining Buddhahood and so on, the Eight Aspects of Attaining Enlightenment. The intrinsic manifested in the world. Starting in the Introductory Chapter, the Buddha followed this path, [explaining how] in certain places. He taught the Dharma to certain disciples, starting from the teachings of Hearers all the way to Solitary Realizers. Thus, He continually taught for everyone to hear. Starting from “suffering, causation, cessation and the Path” and continuing with the karmic law of cause and effect and the 12 Links of Cyclic Existence, the Buddha then expanded [His teachings] by continuing on with the “Vaipulya” [teachings], then entering the “Prajna” [teachings] and so on. This was how the Buddha had patiently guided people using all sorts of methods of education so everyone could comprehend the Dharma clearly. This was all within the method of the manifest.

The course of the Lotus Sutra starts from the Introductory Chapter, the Chapter on Skillful Means, and the Chapter on Parables and it continues onto the Chapter on Faith and Understanding and so on. All of these [chapters] describe how various causes and conditions have arisen to make this moment possible. He connected these causes and conditions to a very distant time, to the time of Great Unhindered Buddha. At that time, there were 16 princes. As time went by, the 16 princes attained Buddhahood in different lands with their own causes and conditions etc. This includes Sakyamuni Buddha in the Saha World.

In any case, the previous teachings were taught in order, until He reached the Chapter on Seeing the Stupa of Treasures. Buddhas from all ten directions came, and the stupa of treasures emerged from the ground. Sakyamuni Buddha also rose into the air to open the door to the stupa of treasures. Everyone should have heard this part before. Remembering further, He began to help everyone understand how great the virtues and merits are for spreading the Dharma. He taught this in the Chapter on Dharma Teachers. [The Buddha] patiently guided us along the way until this moment. These [teachings] were to guide everyone to [accept] this Dharma which [was taught through] the Buddha’s manifestation in this world. All Buddhas spread the Dharma in the world.

All Buddhas share the same path. They teach the same Dharma using many different methods in the world. This is because the world is always changing and the workings of karma are inconceivable. So, because of this, the Buddha used all kinds of methods. Arriving at the. Chapter on the Practice of Bringing Peace and Joy, He taught the “Four Practices” to help us understand how to walk the Bodhisattva-path and strengthen our resolve. This teaching of the manifest, the method of teaching through manifestations, was now finished. Now, it was time to reveal the true, which is the intrinsic.

All in all, our intrinsic [nature] is like how Manjusri Bodhisattva concealed the intrinsic and revealed the manifest. He was an ancient Buddha, but now at Sakyamuni Buddha’s Dharma-assembly, he [acted as] a Bodhisattva. Maitreya Bodhisattva was also there; he will attain Buddhahood in the future. There was also Guanyin Bodhisattva and so on. There were many who concealed the intrinsic and revealed their manifestations in the world. So now, the Buddha would begin, section by section, to help everyone understand how to uphold the Dharma and how to reveal its true appearance. This meant that He had to depend [on others]. He had to rely on Bodhisattvas from other lands who valued this Dharma. So, Bodhisattvas from other lands came [to help].

In the next passage, [He] began to “reveal the intrinsic.” He began revealing the most fundamental teachings. So, the Buddha first relied on Bodhisattvas from other lands to come to the Saha World, expressing that they had already heard about the “Four Practices” and that it was very subtle and wondrous Dharma. So, they all came to the Saha World to make vows to spread the sutra. They came to the Buddha of the Saha World and declared, “We are willing to come to the Saha World to accept this Dharma. The Buddha is about to spread the Dharma, and we are willing to accept it. We are willing to accept the Buddha’s teachings, and in the time and space of the future, we are willing to pass them on.” This is how they expressed their mindset to us. This was what happened.

In fact,

[The sutra] opens two doors, the intrinsic and the manifest. The Dharma and analogies clarify the profound truth, enabling all those in limited [vehicles] to realize the Buddha’s wisdom.

Next, in “the teaching of the intrinsic,” we must know that we all intrinsically have the root of the Dharma. It is just that sentient beings have severe afflictions. When the Buddha attained perfect enlightenment, He realized that. “How amazing! How amazing! All beings possess the Buddha’s intrinsic nature.” All of us possess this awakened nature. This is what “the intrinsic” refers to. He wanted to help us understand this simple fact, but how could we accept it? We may understand the words, but not the principles. Therefore, the Buddha had to conceal the true and open the provisional. Concealing this truth meant that. He had to teach the provisional. This is the same as concealing the intrinsic and revealing the manifest. The meaning is the same.

So, there are “the intrinsic and the manifest.” We need to open these two doors. The Buddha first helped everyone know the door of the provisional, limited [vehicles] so they would enter. He used this [limited] Dharma as an analogy. He wanted to teach the True Dharma, but He needed to use various methods to create analogies. So, “The Dharma and analogies clarify the profound truth.” Although we say that matters contain very profound principles, these matters and appearances are meant to help everyone deeply understand the true principles of the Buddha-Dharma. They are meant to help us truly understand how ordinary beings are ignorant and deluded and to help us find a way back to our nature of True Suchness. So, He “enabled all those in limited [vehicles] to realize the Buddha’s wisdom.” The Buddha uses the limited teachings of the provisional to transform those of limited capabilities. As ordinary beings, our knowledge is superficial so He had to use various skillful means to teach us.

So, this is like Guanyin Bodhisattva who was Clear True Dharma Tathagata in the past but is Guanyin Bodhisattva in the present. So, “The manifest is the universal doors of Guanyin.” This refers to the provisional. “These manifestations of the true are wondrous.” In truth, he was Clear True Dharma Tathagata. He had already attained Buddhahood, but he manifested as Guanyin.

Guanyin was. Clear True Dharma Tathagata in the past. This is the intrinsic, while the manifest is the universal doors of Guanyin. These manifestations of the provisional and the true are wondrous. Thus, He used the intrinsic and the manifest, the provisional and the true in sequence to explain [the Dharma].

For us in this world, if we look at the image of Guanyin Bodhisattva, he appears in the form of a woman. He manifested “universal doors” as his method to transform sentient beings.

In truth, he has already attained Buddhahood as Clear True Dharma Tathagata. Likewise, Manjusri Bodhisattva was Honorable Dragon King Buddha. They have already attained Buddhahood in the past. However, now they use the manifest. “Thus, He used the intrinsic and the manifest.” The intrinsic and the manifest are applied in parallel in this way. We must very mindfully seek to comprehend this.

In truth, the Buddha’s [teachings] have great significance. In order to teach the future Chapter on. Emerging from the Ground and the Chapter on the Tathagata’s Lifespan, He had to begin in this place, so everyone could gain some understanding of how the Buddha came to the world in the past, and the order in which He taught the Lotus Sutra up to this point. He had all kinds of [manifestations] in the past, starting with the Eight Aspects, attaining Buddhahood and teaching the Dharma. From the Lotus Sutra’s Introductory Chapter, all along the way [He had] this intent. Now, as we enter Chapter 15, the Chapter on Emerging from the Ground, we must very mindfully seek to comprehend it.

Also, the sutra explained previously that the goal of cultivating the Four Practices was to abide in the ground of patience. So, now people who were able to cultivate these practices, however many they were, all emerged from the ground of patience.

In the aforementioned Four Practices, they had to start from the ground of patience. The purpose [of practice] is developing patience. In the previous “Four Practices,” we had to have patience. How many people were now accepting and upholding this practice? To uphold the sutra and expound the Dharma is truly not that easy. So, there are not many who truly want to uphold it. Thus, among these “however many,” what exactly is the number? “All emerged from the ground of patience.” These people [came]; this is an analogy. He now wished to help everyone understand the Chapter on Emerging from the Ground and how many people that were willing to so bravely, truly make great vows to willingly uphold [the sutra].

We must go through training in difficult times. Although things may be difficult, we do not see them as difficulties. Because we are willing, we are very joyful and peaceful. This requires patience. Without patience, we are unable to resolve our difficulties. So, we must patiently endure. People, matters and things [create] difficulties, so we must endure. In “actualizing the Six Paramitas in all actions,” patience is central. So, patience is very important. To be patient is very important; we must endure. In the world, no matter what sounds we hear or what appearances we see, we must still be patient. Only with this ground of patience in our mind can we give rise to the vows of great Bodhisattvas. We must have patience. For this ground in our mind to emerge, we need the mastery of patience. Only then is this possible. Now that I have mentioned it, how many people can emerge from the ground? Those who truly made vows to uphold the sutra, just how many of them were there? So, we must truly be very mindful to comprehend this.

So, in this chapter, Chapter 15,

Though this chapter concludes the essence of wondrous practices of the previous chapter, it actually destroys the near to reveal the far and explains the original cause of [the Tathagata’s] lifespan.

As for the meaning of this chapter, if we continue reading mindfully, we have concluded the previous [teachings] on how to engage in spiritual practice, so we must be mentally prepared. The Buddha had already taught us many methods, and now, He was to “destroy the near to reveal the far.”

We must know that it is not only the Saha World that must be endured. In fact, in other worlds, they have already understood this Dharma. At the same time, regarding others and ourselves, we ourselves as well as others can understand this. In the past, you, me and others were all still ordinary beings. We had many deluded views and understandings, much ignorance and many arguments. Now, we must eliminate them all. We need to earnestly return to our mind, which originally contains our nature of True Suchness. Countless kalpas ago, we made aspirations just like how the Buddha passed on what. Great Unhindered Wisdom Superior Buddha taught.

In truth, prior to. Great Unhindered Wisdom Superior Buddha, there were countless dust-inked kalpas. This was our far [past] from very long ago, things that are very distant. We must pull these things back into our minds. We must recognize and believe these, believe that our nature of. True Suchness is equal to the Buddha’s. We must believe that our nature of True Suchness has existed since Beginningless Time. The source of the principles has no beginning nor end. So, we need to be able to comprehend this point.

We must “destroy the near.” The “near” refers to our attachments and ignorance throughout countless lifetimes. We must now transform them and set them aside. We must pursue and seek out our nature of True Suchness. We must establish our faith. So, [the chapter] “explains the original cause of [the Tathagata’s] lifespan.” This “lifespan” refers to a very long and distant time. [This time] is extremely long. We can now begin to understand this lifespan and its length. How can we truly form aspirations? Where exactly did our source come from? We must now begin to explore this.

We now come to the sutra passage, which says,

At that time, those Bodhisattva-Mahasattvas coming from other lands exceeded the sands of eight Ganges Rivers in number. They arose from among the assembly and with palms together, paid respect to and addressed the Buddha.

From this [sutra] passage, we know that it was a great number, [which corresponds to] a very long [time]. It was a long time and a great distance. Therefore, “[They] exceeded the sands of eight Ganges Rivers in number.” The number was very great. In the assembly where the Buddha was teaching the Dharma, they were already present. That is why it says “they arose from among the assembly and with palms together paid respect to and addressed the Buddha.” We must very mindfully seek to comprehend this. We must “destroy the near to reveal the far.” First He had to tell us not to be attached to the number. It is a limiting attachment. Ordinary beings’ minds cling to the number. We cannot use an ordinary being’s mind to look at this state.

The principles have always been infinite. The world, the universe and the totality of celestial bodies cannot be measured with an ordinary being’s mindset. Therefore, we should “destroy the near,” which is the mind of ordinary beings. We must demonstrate the great enlightenment of all Buddhas and Bodhisattvas. Therefore, we must comprehend what the Buddha came to prove, how broad and expansive the principles are; their numbers are great.

So, these Bodhisattvas from “other lands” had all come to the Saha World and began to petition [the Buddha].

The Bodhisattvas from other lands petitioned to safeguard this sutra in the Saha World. The Bodhisattvas from other lands, having heard of the merits and virtues of the Four Practices, made vows to abide here to spread the teachings widely. Thus, they petitioned to spread the teachings in the Saha World.

Although the Buddha was teaching the Dharma for the Saha World, Bodhisattvas from other lands came to listen to the Dharma. In the Chapter on Seeing the Stupa of Treasures, we saw this very clearly. So, “to safeguard this sutra in the Saha World,” they [came] to listen to the Dharma here. They wanted to make vows and safeguard the Dharma in this place. This is because the Buddha lamented that He was about to enter Parinirvana, so who would spread the Dharma? Therefore, Bodhisattvas from other worlds appeared to listen to the sutra. They were moved and made vows to willingly come to the Saha World and spread the Dharma.

So, “the Bodhisattvas from other lands, having heard of the merits and virtues of the Four Practices,” made vows to abide here to spread the sutra. When they heard that the virtues and merits of spreading the Dharma were great, they were willing to be here to spread the sutra. Thus, they asked to abide in the Saha World to teach the Dharma. This is what this passage is explaining to us.

So, At that time, those Bodhisattva-Mahasattvas coming from other lands exceeded the sands of eight Ganges Rivers in number: Those Bodhisattvas coming from other lands to hear the Dharma were numerous.

There was a great amount of people who came to the Saha world to listen to the Dharma. “They arose from among the assembly and with palms together paid respect to and addressed the Buddha.” There were so many Bodhisattvas present who formed aspirations and made vows. They were very reverent as they stood up, arising from among the assembly. With a reverent attitude, they put their palms together to express their wishes to the Buddha. With such reverence, they followed the rules and etiquettes. Though they came from other lands, they petitioned to be in the Saha World. They also had great etiquette.

So, they petitioned in this way, in hopes that the Buddha would entrust them with coming to the Saha World. After all, they were from other worlds. For them to be in the Saha World to spread the Dharma, they had to ask the Buddha for permission. So, “to ask to entrust” means they asked the Buddha to entrust them with spreading the Dharma in the Saha World. Thus, they expressed their reverence [to Him]. This is what the sutra passage [says].

They arose from among the assembly and with palms together paid respect to and addressed the Buddha: They were about to ask the Buddha to entrust [the teachings] to them, so they arose with proper etiquette and addressed the Buddha.

Dear Bodhisattvas, whenever a new chapter of this sutra begins, we must again review [what we read] in the past. I hope that everyone, after listening to the sutra, will once more recall [the teachings], listen, contemplate and practice. When we listen to the sutra, we must be mindful. Once we hear it, we must earnestly contemplate it; [this helps us] remember it. Once we have memorized it, we must put it into practice. We must always be mindful!