Category: TLS Chapter 2

Episode 256 – The Nature of True Suchness Is Like the Sea

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>> “The Buddha attained self-enlightenment; His nature of True Suchness is like the sea. With compassion, He protects all in the world. His sea of wisdom is boundless, and the virtue of His wisdom nourishes all. Buddha-children seek the Dharma to earnestly attune themselves to the principles.”

>> So, “the absolute nature of True Suchness is as deep and expansive as the sea. Therefore, it is said to be like the sea and is the state of the Tathagata’s Dharmakaya.”

>> For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.

>> Putting their palms together demonstrated that they were focused and did not dare let [their thoughts] be scattered. This was a way to show respect.

>> Look up expectantly: With sincerity, they looked up.

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“The Buddha attained self-enlightenment; His nature of True Suchness is like the sea.
With compassion, He protects all in the world.
His sea of wisdom is boundless, and the virtue of His wisdom nourishes all.
Buddha-children seek the Dharma to earnestly attune themselves to the principles.”

This verse is telling everyone that, after the Buddha attained self-enlightenment, the state of His mind was in the sea of the nature of True Suchness. This is the Buddha’s enlightened nature. In fact, we all intrinsically have this enlightened nature, not to mention a nature of True Suchness, which is extremely profound, subtle and wondrous. This enlightened thought, profound and subtle, is the source of our nature of True Suchness.

When you hear me refer to True Suchness, I am talking about how we must purify our bodies and minds so our radiant wisdom can be revealed and our great perfect mirror can be clean, so it can clearly reflect worldly and world-transcending truths. We hear about this quite often. We know about it, but how can we ordinary people realize it? Is it hopeless for us? No, there is still hope for us. Our hope is that we can also do what the Buddha did.

Sometimes, we see other ordinary people realizing [such a state]. Take our Silent Mentors, for example. After they die, they donate their bodies to. Tzu Chi University [for medical training]. To do so, they must really be able to let go and understand the value of life.

One of the [Silent Mentors] was 70-year-old Jiang Guosheng. Over a decade ago, after his wife joined Tzu Chi, she devoted a lot of her time to. Tzu Chi’s events and activities. Soon, Mr. Jiang felt that his wife ignored her family and spent too much time away. So, he called the Abode to complain. Therefore, we counseled her, “Please spend more time at home. We appreciate your devotion, but you need to maintain harmony at home.”

The wife knew that she was very devoted to doing Tzu Chi work. She felt that this work filled her with joy and such life-saving work must not be delayed. So, her husband’s opposition made her very sad. Consequently, she cried all day and all night. When her husband asked why her eyes were red and swollen, she told him, “I really love Tzu Chi. Devoting my time to helping others makes me very happy, much happier than receiving any gift from you. If you allow me to do Tzu Chi work, I will be very content. That’s all I want.” The husband was very moved by what she said, so he started volunteering with his wife. From then on, he became very supportive.

Later, the husband and wife both registered to donate their bodies. For over 10 years, they worked side by side. He was a good husband to his wife, a good father to his children and a great supporter of Tzu Chi. Then last year (2011), he developed leukemia and became so gaunt that he was just skin and bones. But he knew that to donate his body, he must maintain a certain weight. To fulfill his wish, when he was in the hospital, he had only one request, to get a feeding tube. “Give me enough nutrients, so I can meet the weight requirement.” In the end, he was able to fulfill his wish, and his body was brought to the university.

He was an ordinary person in this world, who lived just like us. Before he understood the principles, naturally he took issue over things when it came to his family and so on. He may have complained that his wife spent too much time away from home. That was what Mr. Jiang was like. He was so agitated that he called the Abode. Then, he was so moved by his wife’s sincerity that he and his wife spent over a decade volunteering with Tzu Chi.

He was very cheerful and said to his wife, “Tell everyone to help me keep my weight up. I must donate this body to the university, so my final wish can truly be fulfilled.” See, this is the way to live a liberated life. This is how we enter the sea of True Suchness. When we speak of our nature of True Suchness,

we mean bringing the principles back to our hearts and then expressing them in our actions, so we can enter and leave this world freely. This is the value of life that we ordinary people can realize. Besides applying this practically in our own lives we can also help society and the world. Isn’t this how we awaken ourselves and others? Doesn’t this come from the realization of the nature of True Suchness in our lives?

Therefore, we must diligently learn to develop a state where our “minds are free of hindrances.” We learn that to freely come and go in this world, we must make good use of our lives. So, we do things not just for ourselves, but also for the sake of others in society. At the end, we can give our bodies to those in the medical field for education and research. They can learn surgical techniques, which will help many others suffering from illness. This is the Dharma.

Every one of us can realize that the Buddha came to this world out of compassion. After He attained enlightenment, with great universal compassion, He cared for sentient beings and could not bear to leave them adrift in a sea of confusion to repeatedly create karma and ignorance. This was how. He was compassionate toward sentient beings. The Buddha was compassionate, so after He attained enlightenment, He guarded and retained the true Dharma of True Suchness. This was what He wanted to share, teach and spread across the world.

He wanted to see the Dharma continuously promoted and the seeds of enlightenment sown across the globe. When we see this, we will also be very happy. This happened because 2000 years ago, Prince Siddhartha aspired to engage in spiritual practice. The true principles He realized have been passed on to today, so now we have the opportunity to learn His teachings and help others do the same. We do not limit [the benefits] to ourselves; we pass this on so it spreads throughout the world.

So, “His sea of wisdom is boundless, and the virtue of His wisdom nourishes all.” This is the Buddha’s wisdom. We use His wisdom to truly nourish sentient beings. The Dharma is like water. The earth needs water to nourish it, so the seeds on the land can sprout and grow. [Dharma-water] nourishes our wisdom-life, so, the virtue of wisdom nourishes the earth and nourishes sentient beings.

“Buddha-children seek the Dharma to earnestly attune themselves to the principles.” As Buddha-children, we must be earnest. Being earnest means being diligent. So, we diligently seek the Buddha’s teachings. After we mindfully listen to the teachings, we must take the Dharma into our hearts. Once the Dharma enters our hearts, we must put it into practice in the world and share it with others, so they can also benefit from it and share it with even more people. This is being attuned to the principles. So, as we deal with people and matters, we must take advantage of modern technology and adapt to the modern way of life and modern-day relationships.

So, what is True Suchness? To understand True Suchness, [we must know] that the nature of True Suchness is as deep and vast as the sea. In fact, True Suchness is very deep and vast. It is as vast as the universe and deep as the sea. Thus, “the nature of True Suchness is like the sea.” This is an analogy for the vastness and depth of. True Suchness because its principles are very expansive and profound. It is everlasting and unchanging.

But our lives are driven by our own karma, similar to the way the earth rotates on its own. Because of our karma, we are continuously influenced by time and relationships. Once we give rise to ignorance, with the passage of time, our ignorance multiplies, growing ever greater. Throughout our cyclic existence in the Six Realms, we are also affected by more and more habitual tendencies. This is why we cannot realize the nature of True Suchness. But then we see people like the Silent Mentors I just mentioned. Because they understood the true principles of life, they came and went peacefully. Only by attaining realizations could they be at peace; without realizations, they could not have done so. Of course, their families also needed to be understanding for them to fulfill their vows.

So, “the absolute nature of True Suchness is as deep and expansive as the sea. Therefore, it is said to be like the sea and is the state of the Tathagata’s Dharmakaya.”

The state of the Tathagata’s Dharmakaya is actually something that we all have. It is called True Suchness. But though we all have this Dharma-nature, we have not yet reached that state of mind. We must now work hard to reach this state. So, we must work even harder and be even more mindful.

Next, we discuss how, “with palms together, [they] look up expectantly.”

For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.

The previous verse was about them requesting the Buddha to speak with. His subtle and wondrous voice because they hoped He would help them have a better understanding of True Dharma. This was the hope of Sariputra and everyone [at the assembly]. They prayed that Sakyamuni Buddha would promptly express the ultimate reality of the One Vehicle Dharma. This ultimate reality is True Suchness. [They hoped to gain] a deeper understanding of this extremely profound principle. Everyone respectfully put their palms together and looked up at Sakyamuni Buddha.

Putting their palms together demonstrated that they were focused and did not dare let [their thoughts] be scattered. This was a way to show respect.

When we see people putting their palms together, they are showing their respect. They are not just making a gesture; this comes from a focused mind that will not become scattered. Putting their palms together before the Buddha was the way they showed their respect. In fact, when we interact with others, we must also always show this kind of respect.

They “looked up” because the Buddha sat in a higher seat, and they sat lower down. So, to see the Buddha, they had to look up with respect. Looking up expectantly meant they respectfully focused on Him as they made this request. “Please promptly help us understand the practice we previously engaged in and the teachings we must now learn.” They hoped that the Buddha could immediately speak the wondrous Dharma of the ultimate reality of the One Vehicle. This was how they showed their respect.

Look up expectantly: With sincerity, they looked up.

The gazes of all the people there were focused and fixated on the Buddha. As Sariputra spoke on everyone’s behalf, everyone’s countenance and gaze was focused on the Buddha. This demonstrated that, “Indeed, Sariputra’s respectful request for teachings reflects our collective intent.” Fellow Bodhisattvas, to learn from the Buddha, we must try to comprehend the Buddha’s teachings. Indeed, Dharma-nature is like the sea. The nature of True Suchness is like the sea and is an integral part of our minds; it is very a subtle and wondrously profound mind that we all intrinsically have. We can put our talents to good use and extensively apply them in the world and universe. One good teaching can be spread to the world; if it is a negative thought or phrase, it can disturb the minds of many people and create upheaval everywhere. The principle is the same. This was the Buddha’s meaning when He told us that we intrinsically have an enlightened nature. So, we must mindfully comprehend it.

The ultimate true Dharma is very thorough. We must “[work] for the sake of this path” and put these teachings into practice. We must follow the Buddha’s teachings and continue on this path. We are “the Dharma-children of the Buddha,” so we must “put palms together and look up expectantly.” I hope we respectfully accept the Buddha-Dharma and engrave it in our hearts. Therefore everyone, please always be mindful.

Episode 255 -Walk the Path to Virtue

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>>”As Small Vehicle practitioners listen to. Great Vehicle teachings, they are shocked, have doubts and cannot understand it. Thus, conflicts arise in their minds. They regret not entering through the Great Vehicle teachings and hope to immediately learn the One Vehicle path.”

>> For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.

>> For the sake of this path, they vow to follow its teachings. People like this readily enter the path and grow in virtue as they walk it. They practice what they teach. From this, it can be seen that they have been practicing for a long time.

>> The Dharma-children of the Buddha: The Buddha’s original [teachings], which He had long guarded, were the true teachings of the One Vehicle, the ultimate, subtle and wondrous Dharma. The Buddha’s mind held this wondrous Dharma, the Dharma came out of His mouth, and the sounds entered their ears. From the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts. Those who seek the Dharma and the path will give rise to and develop wisdom-life.

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“As Small Vehicle practitioners listen to. Great Vehicle teachings,
they are shocked, have doubts and cannot understand it. Thus, conflicts arise in their minds.
They regret not entering through the Great Vehicle teachings
and hope to immediately learn the One Vehicle path.”

This is telling everyone that before the Buddha began giving the Lotus teachings, He manifested auspicious appearances, radiated light and entered the Samadhi of Infinite Meanings. That state is truly exceptional. In everyone’s heart, there was yearning, but also doubts. This was because, in the past, the Buddha never manifested these appearances. This scene truly shocked everyone. In particular when He emerged from Samadhi, He kept praising the one reality of the Great Vehicle Teachings.

But these Small Vehicle practitioners were used to how, in the past, the Buddha taught according to their capabilities. And after listening to His teachings, they had made some achievements. They knew how to engage in practice to transcend the suffering caused by impermanence in this world and the Six Realms. They were attached to this [practice], “attached to the Small [Vehicle] and biased toward emptiness.” So, when they heard the Great Vehicle teachings, they were shocked, had doubts and could not understand them. Shocked, because they wondered if their past spiritual practices were incorrect. Doubtful, because they questioned whether they could accept the Buddha’s teachings. So, “conflicts arose in their minds.”

When we engage in spiritual practice, the first requirement is to eliminate our doubts. We cannot have doubts. When we are on the broad path laid out by the Buddha’s great teachings, we must have faith. With faith, we have no doubts. So, in the process of learning the Right Dharma, we should exercise right thinking, right mindfulness and right conduct to honestly engage in spiritual practice. When our minds come in contact with the Right Dharma and great teachings, even if we used to only focus on our own awakening, the Buddha now wants us to also benefit others. This is walking the Bodhisattva-path. So, we do not need to be afraid.

For instance, a bhiksu once asked the Buddha, “I have engaged in spiritual practice, so my mind is bright and illuminating. I attained this state because of my practice. If I go and teach others, would my merits, my behavior and the radiance of my pure mind be parceled out to other people?”

So, the Buddha used a candle as an analogy. “Once the candle in your heart is lit, if someone lights their candle with yours, would that diminish your candlelight? No, venerable Buddha, the flame of this candle would remain the same. Even if others use it to light their own, my candle will shine just as brightly as before. Yes, even if thousands of candles are lit from yours, the flame of your candle will remain the same while the brightness of the space grows from the radiance of all those candles. So, then wouldn’t the world be even brighter?” Yes, this was one of many analogies that the Buddha used.

Although He now wanted people to set aside the Small Vehicle and practice the Great Vehicle, He knew people might be afraid because they could not understand it. Thus, “conflicts arise in their minds.” Some people may “regret not entering through the Great Vehicle teachings.” They may feel that what they practiced in the past was a waste of time and wonder why they could not directly accept the Great Vehicle teachings in the beginning.

Take a starving person for example. They eat a bowl of rice, but after that, they still feel hungry. So, they eat another bowl, and now they feel full. They may wonder, “If the bowl I just ate made me full, was the first bowl I ate unnecessary?” So, they feel great regret. “Had I known this, I would have only eaten this latter bowl.” Do things really work this way? If you did not eat the first bowl, how could the second bowl make you full? They are like people who “regret not entering through the Great Vehicle teachings.”

Indeed, I have previously said that provisional teachings are also wondrous. What the Buddha taught in the past were subtle and wondrous skillful means. This was how He gave [suitable teachings]. What we need to accept now is subtle, wondrous, extremely profound, unsurpassed Right Dharma. This is the wondrous Dharma, also called wondrous True Dharma. So, we do not need to be shocked or have doubts, nor do we need to feel regret.

Let us be mindful. The people at the Lotus Dharma-assembly finally reached this point of understanding. So, they wholeheartedly and reverently prayed that the Buddha would quickly teach the True Dharma of the One Vehicle, so they could understand it. So, they “hoped to immediately listen to the One Vehicle path.” This was their mentality at the time.

For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.

Earlier we talked about, “For the sake of the ultimate Dharma and for the sake of this path.” They all hoped that the Buddha would promptly teach the subtle, wondrous Great Vehicle teaching that He had guarded in His mind for over 40 years.

Sariputra requested the Dharma on their behalf in the hopes the Buddha would quickly teach the ultimate Dharma. The ultimate Dharma, as we discussed yesterday, is the ultimate awakening we perfect by engaging in great practices. This kind of awakening is the realization of the principles of all things in the universe. Absolute Truth comes from supreme, perfect and universal enlightenment. Awakening ourselves and others is the ultimate Dharma. So, we must learn the ultimate Dharma. For the sake of this path, they vow to follow its teachings. People like this readily enter the path and grow in virtue as they walk it. They practice what they teach. From this, it can be seen that they have been practicing for a long time.

Next, we discuss “for the sake of this path.” What does it mean to follow the path? We vow to follow the teachings of the path. We make vows from the bottom of our hearts. Expressing these wishes is called making vows. “Vows as vast as the universe.” Do you still remember the spiritual state of the Bodhisattvas mentioned in the Sutra of Infinite Meanings? They made “vows as vast as the universe.” So, a mind that “vows to follow the teachings of the path” and one that makes “vows as vast as the universe” are the same. When we vow from the bottom of our hearts, these vows are very great vows. This is [a great] mindset.

So, we are now all willing to “follow the teachings of the path.” If people can follow the teachings of the path, “people like this readily enter the path.” If we are willing to practice the Buddha’s teachings, we can accept them with great ease. Then we can quickly, readily enter the path.

We must always stay on this road as we move forward. We must not worry about going too slowly; we must walk steadily. Our every step must be firm; we cannot rush forward because a slight misstep may take us far off course. So, we should not just seek to attain things quickly. The most important thing is to follow the teachings of the path. Then our steps will naturally be steady as we grow in virtue and head toward our goal. In this way, we can tread safely and will not easily deviate onto an evil path.

So, we “grow in virtue as we walk the path.” If we steadfastly engage in spiritual practice, we will walk a firm and stable path, the great and straight Bodhi-path. If we can walk the path with this mindset, one step forward at a time, we will then grow in virtue as we progress in our practice. So, we “grow in virtue as we walk the path.” If we can walk according to His teachings, naturally we will advance and gradually grow in virtue.

We “practice what we preach.” We cannot deviate from it. As it was clearly stated, if we have overbearing arrogance, we will easily give rise to doubts and go astray. So, we must “practice what we preach.” From this, we can recognize that “they have been practicing for a long time.” This is something we should know. When we “practice what we preach,” we must treat it as a long journey and walk that road steadily.

Similarly, in life, we are born as infants and then [grow] with the passage of time. As the days and years pass, we gradually grow older. This is all part of the natural cycle. In life, no matter how we practice, we still cannot escape the natural course of life. So, we must practice according to the teachings. Although it will take a long time, we must have patience.

So, [we are] “the Dharma-children of the Buddha.” We must be mindful because earlier we discussed what, “for the sake of this path, the Dharma-children of the Buddha [did].” This is Sariputra praising the Buddha and asking Him to reveal the ultimate Dharma, so we can follow this road to move forward and engage in spiritual practice because we are. “Dharma-children of the Buddha.” We are all the Buddha’s Dharma-children. Our bodies were given to us by our parents, so we can use them, and fortunately encounter the Buddha. The Buddha verbally passed on the wisdom of the teachings in His heart to help our wisdom develop. So, the Buddha’s teachings can nourish our wisdom-life. Thus, we are “the Dharma-children of the Buddha.”

The Dharma-children of the Buddha: The Buddha’s original [teachings], which He had long guarded, were the true teachings of the One Vehicle, the ultimate, subtle and wondrous Dharma. The Buddha’s mind held this wondrous Dharma, the Dharma came out of His mouth, and the sounds entered their ears. From the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts. Those who seek the Dharma and the path will give rise to and develop wisdom-life.

This [commentary] passage speaks of “the Buddha’s original [teachings], which He had long guarded.” Since the moment of His enlightenment, His mind had been connected with the universe. At that time, His spiritual state became vast and boundless. He made vows as vast as the universe. At that time, He felt that He needed to quickly share this mindset with everyone. However, sentient beings have, for a long time, since Beginningless Time, cycled through the Six Realms and [accumulated] ignorance and habitual tendencies. So, they could not easily accept [this teaching].

Even Prince Siddhartha had to spend five years traveling and six in ascetic practice so that in that instant, His mind could converge with the stars to awaken. This moment of awakening was not independent of those many years of ascetic practice and travels. He did not instantly attain that enlightenment. That was not the case. So, aside from His aspirations and practice in that lifetime, indeed in His past lives, as the Buddha said many times, He had drawn near trillions of Buddhas. This took a very long period of time. Now he had appeared in the world and reached enlightenment. His mindset at that instant of enlightenment [was what He originally wanted to teach].

He originally intended to give these teachings but felt that sentient beings could not accept them. So, He used many ways to transform people, yet [His original teachings] were the thoughts “He had long guarded.” How long? Lifetime after lifetime, they had continually accumulated until now, 42 years after [He attained enlightenment], when He was finally ready to fully share them with everyone. So, it was said, “the Buddha’s original [teachings], which He had long guarded, [were] the true teachings of the One Vehicle.” The Buddha’s original [teachings] were the true teachings of the One Vehicle, the ultimate, subtle and wondrous Dharma.

So, “the Buddha’s mind held wondrous Dharma. The Dharma came out of His mouth, and the sound entered their ears.” When the Buddha spoke, people’s ears received the sound. So, “from the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts.” When the Buddha spoke, people listened. From His mouth, from His words, they took the sound of the Dharma into their minds. So, “those who seek the Dharma and the path will give rise to and develop wisdom-life.” I often say when seeds are healthy and germinate, the sprout will gradually grow. This is how our wisdom-life works.

A physical life lasts only a few decades, but wisdom-life spans many lifetimes. If we know the law of karma, then in our daily living, everything we say will be in line with the teachings of the path. When we do this, we are nurturing our wisdom-life. So, we must always be mindful.

Episode 254 – Perfecting Ultimate Enlightenment

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>>”With palms together, they sincerely desired to learn about the path to [enlightenment]. With a heart that sought the path, the Dharma entered their actions. They helped others attain the path by practicing what they preached. From this, it could be seen that they had been practicing for a long time.”

>>”For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.”

>> For the sake of the ultimate Dharma: Bodhisattvas engage in great practices to perfect the ultimate enlightenment, which is supreme, perfect and universal. This is the highest state of enlightenment in the universe.

>> When we reach the final Bodhisattva-ground, “Skillful means have been fulfilled. The mind resonates with everything, and the awakened mind first arises. The nature of the mind can be seen. This is ultimate awakening.”

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“With palms together, they sincerely desired to learn about the path to [enlightenment]. With a heart that sought the path, the Dharma entered their actions. They helped others attain the path by practicing what they preached. From this, it could be seen that they had been practicing for a long time.”

What we must understand is that when they very respectfully put their palms together, they had only one hope, for the Buddha to begin opening up the True Dharma that He had been guarding in. His mind. This was what they hoped for and what Sariputra had requested. So at the assembly, people could be seen earnestly seeking the Dharma. Thus, “with palms together, they sincerely” waited respectfully [for teachings]. Putting their palms together showed their respect and sincerity. They sincerely pleaded with the Buddha to speak the ultimate reality of the One Vehicle Dharma. This was the mindset they used to seek the path. They hoped to take the Dharma to heart and to physically walk the path. This is what it means when “the Dharma enters their actions.”

In the process of doing good deeds, we will give rise to joy. We will continuously push ourselves to do good deeds because when we do so, we will feel at peace. When we feel very peaceful, naturally principles can enter our minds.

Indeed, in terms of being at peace, we all constantly discuss whether or not we have achieved a state of complete peace. And when our minds are at peace, do we internalize principles? If we want to be at peace, we must carefully listen to the teachings and take the Dharma into our minds. Then our words and actions will be in line with the Dharma. When we act in line with the Dharma, we will do good deeds and eliminate evils. If we live in line with the Buddha’s teachings, we live “in line with the Dharma.”

If our minds can take in the Dharma, naturally what we do will be “in line with the path of the Dharma.” Over 2000 years ago, the Buddha gave teachings. Now, over 2000 years later, we must take in the Dharma and walk the path. “They helped others attain the path by practicing what they preached.” We must really walk properly on our own path. We constantly say we must recruit Living Bodhisattvas. If we do not first become Bodhisattvas, how can we recruit others?

Take a school for example. If a school wants to recruit students, there must be teachers to provide the education. One way teachers teach is by being role models for students. What the teachers teach is what the students learn. Is the teachers’ behavior in harmony with what they are teaching? If what teachers say and do are in harmony, what the students practice and learn is consistent. When we teach, the words we say and the actions of our bodies must be in harmony. Then those who want to learn can put their hearts into learning. So, teaching and learning must be in harmony. “They helped others attain the path.” This road was used to teach and guide us. If we walk this path together, I will get there and so will you.

This is a road. “The path is meant to be walked.” The sutras are a path; this path is a road [to walk on]. Those of us who expound sutras are guiding others on the road. When others arrive at their goal, so have we. So, the sutras are a path and the path is a road. This path can help everyone complete their spiritual cultivation. Similarly, if we want to lead people to enter this path, then we must walk this road as well. This is how we “recruit Living Bodhisattvas.” If we want to invite others to walk with us, we must “practice what we preach.” What we say and do must be the same.

[I often discuss] how to engage in spiritual practice. Each person around you has his own way of engaging in spiritual practice. By seeing the way they practice, we can understand their method of spiritual cultivation. As I have said before, Sakyamuni Buddha, in the past, drew near countless Buddhas. Actually, when we go among people, they become part of our spiritual practice. Thus, we have also drawn near many spiritual practitioners.

We come in contact with them and listen to their experiences and aspirations, how they used to live misguided lives and how they have now repented and put the teachings into practice. Others started out with kind hearts; from the beginning, they formed great aspirations and vows. This is what we all need to learn.

How did the Buddha begin talking about the One Vehicle Dharma? Sariputra said,

“For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.”

“Now we all have doubts in our minds because we thought that what You taught us before was already enough. We did not realize that You had wanted us to rise to the next level and enter the True Path of the One Vehicle.”

“Now we are inspired [to look at] the past as well as the future. In the past, did we engage in the correct practices? In the future, can we walk this road?” This was everyone’s state of mind. “Venerable Buddha, please quickly share the teachings You have praised and been guarding in Your mind. Please teach them now openly and in great detail.” This is what Sariputra requested. So he said, “For the sake of the ultimate Dharma,” as he wanted to understand the ultimate Dharma. “For the sake of this path,” This was the path he wanted to walk in the future.

“The Dharma-children of the Buddha, with palms together, look up expectantly.” They waited for the Buddha to teach the Dharma. They were all very respectful in accepting the Buddha’s teachings, so they could develop their wisdom-life. That is the meaning of this passage.

Now let us talk about what “for the sake of the ultimate Dharma” means. What is this “ultimate” Dharma? It is “a Bodhisattva’s great practice to perfect the ultimate enlightenment.” Bodhisattvas have great practices. The One Vehicle that the Buddha wanted to teach is the Bodhisattva-path that we want to walk. The Bodhisattva-path consists of great practices, so “the great Bodhi-path is straight.” We must always remember this saying. The great Bodhi-path comes after we awaken and is a really smooth and broad road. On this road, we must put the teachings into practice. So, we must engage in great practices. Bodhisattvas are awakened sentient beings who walk the great Bodhi-path. They must perfect the ultimate and attain awakening.

We sentient beings can call each other Bodhisattvas. Those we currently call Bodhisattvas are newly-inspired Bodhisattvas, as we have now aspired to walk this road. We are just starting and have not yet perfected the ultimate.

To perfect the ultimate, we must attain Buddhahood. The Buddha enlightened Himself and others, and He fully understands the principles of all things in the universe, missing nothing. He is complete and perfect. This is a state of perfect enlightenment. This is the ultimate Dharma.

For the sake of the ultimate Dharma: Bodhisattvas engage in great practices to perfect the ultimate enlightenment, which is supreme, perfect and universal. This is the highest state of enlightenment in the universe.

To do this, we must walk the Bodhisattva-path. Not only that, we must also perfect the ultimate. If we can attain this awakening, it is supreme, perfect, universal enlightenment, the highest state of enlightenment in the universe. This state is unsurpassed, so it is the supreme, perfect and universal enlightenment. This enlightenment is the boundless ultimate fruit. It is the ultimate Dharma.

Let us talk about Bodhisattvas again. If we reach the state of Bodhisattvas, we go through the Bodhisattva-grounds. In the past I have mentioned the Ten Grounds, which end with the ground of Dharma-cloud. Is that the [final state]? Not yet. Yet, to go through the Ten Grounds, we must be replete with skillful means. When we practice the Bodhisattva-path, we start with the ground of joy, then go all the way to the tenth ground. This is all accomplished through skillful means. This is a form of perfection. When we are replete with skillful means, we have understood them all.

For example, we know that all is empty by nature. Since everything is truly empty, how can we be attached to anything in this world? Clearly, there are still many things in this world that we worry about and want to accomplish. Day in, day out, there is morning and night. We still have to face them; this is the reality of things. So, how can we just say there is “true emptiness”?

Therefore, the Buddha told us that we must know there is “wondrous existence.” As we live in this world and do worldly things, how do we be a good person in the world and do things in a very complete manner? How do we fully accomplish things in this world? When we fully accomplish things, we perfect them.

In this world, we must fully develop our character so that we are not flawed. This teaches us that we must practice.

We can eliminate our flaws by not taking issues with others, and when it comes to worldly matters, by doing our best to help others. We do not need to own many things. We do not need to have a certain amount of property to our names or many fine things in an opulent home. Those are all extraneous. We only need enough to get by. As for clothes? Simple, patched and mended clothing is fine. As long as the external layer is not patched up, that is good enough. Then we can give everything as much as we can. This state is known as “true emptiness,”

a lack of attachment to how much we own. Without the mindset of seeking “gains,” we would not feel the regret of “loss.” So, not being attached to gains and losses is a state of “true emptiness.” What about “wondrous existence”? That is the state of helping fulfill the lives of people who are lacking, who experience much suffering. Giving as much as we can is a form of worldly skillful means, but it is also the path of spiritual cultivation.

Regardless, though the Buddha-Dharma teaches “true emptiness,” words are still needed to express [the teachings]. To be able to speak [about this], He needed worldly phenomena [as examples]. Without worldly phenomena, He could not teach world-transcending principles. So, worldly phenomena are skillful means. To transcend this world, we must train our minds to be at peace and free of a sense of gains and losses. A mind free of gains and losses is in a state of non-arising and non-ceasing. After talking for so long, I am now finally telling you that a mind free of gains and losses is in a state of non-arising and non-ceasing.

When our practice takes us to the state of “universal enlightenment,” the highest state, we will have eliminated transformational samsara, the arising and ceasing [of thoughts]. In this world, our minds continuously go through transformational samsara. If we can eliminate these constant changes, then our hearts will be at peace. We ordinary people experience changes because our minds are restless and uneasy, because we feel gains and losses and have many afflictions.

This is the way things are in the world. There are just so many things that lead us to give rise to afflictions. We cannot avoid worrying. However, we can be free of afflictions.

Worries and afflictions are not the same. Afflictions come from our minds, from thoughts that continuously arise and cease, rise and fall. When gains and losses fill the mind along with greed, anger and ignorance, we have afflictions. What about worries? Even without afflictions, without greed, anger and ignorance, who in this world is at peace? There are always big and small things that cause us worry.

This is to say, with skillful means, we go through the Bodhisattva-grounds. We must go through all the Bodhisattva-grounds in order to go to the next level, the state of Buddhahood. So, we must go through all the grounds.

When we reach the final Bodhisattva-ground, “Skillful means have been fulfilled. The mind resonates with everything, and the awakened mind first arises. The nature of the mind can be seen. This is ultimate awakening.”

If we reach the final Bodhisattva-ground, we have perfected skillful means. “The mind resonates with everything” when we can deal with people and matters perfectly. This resonance means that our principles are perfected. With perfect principles, “the mind resonates with everything and the awakened mind first arises.” This way, that awakened thought comes together; enlightenment begins to come together.

The Buddha engaged in spiritual practice in five years of travels and six of ascetic practices. He could not have skipped those five years, in which He saw all kinds of worldly matters and 96 other means of spiritual cultivation. Finally, He engaged in still contemplation and meditated until that last second, when His mind connected with the star outside. “The mind resonates with everything and the awakened mind first arises.” When He suddenly became enlightened, “the nature of the mind could be seen.” At that moment, He was able to illuminate Himself and could see the One Vehicle’s ultimate reality; our Tathagata-nature appeared. This was “ultimate awakening.” In that moment, He finally reached that state. Before we can reach “ultimate awakening,” we must walk the Bodhisattva-path.

Fellow Bodhisattvas, as Buddhist practitioners, our every step must be firm as we steadily move forward. We cannot neglect the actual people, matters and objects of the present to seek the Buddha’s words of over 2000 years ago. We must recognize that the sutras do not change through the ages, and so, in this era, we must look to contemporary Bodhisattvas who are engaging in spiritual practice. So, we must always be mindful.

Episode 253 – Behold the Dharma with Admiration

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>>”The assembly’s doubts revealed everyone’s admiration for the profound teachings. The perfect radiance of the three kinds of wisdom can eliminate the darkness of doubt. By listening to the essence of the Buddha-Dharma, we develop our wisdom-life. The Buddha’s mind safeguards His Dharma-children.”

>>”Bhiksus, bhiksunis, all heavenly beings, dragon, ghosts, spirits gandharvas and so on, look at one another hesitantly, and then gaze up at the Two-Footed Honored One. What is the meaning of all this? I hope the Buddha will explain it.”

>> He continued, “Among Hearers, the Buddha declared me foremost. And yet now even with my level of wisdom, I cannot resolve my own doubts. For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.”

>> I cannot resolve my doubts: With doubt of principles and confusion over things we cannot discern right from wrong. When we are not clear on matters, we do not understand the principles.

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“The assembly’s doubts revealed everyone’s admiration for the profound teachings.
The perfect radiance of the three kinds of wisdom can eliminate the darkness of doubt.
By listening to the essence of the Buddha-Dharma, we develop our wisdom-life.
The Buddha’s mind safeguards His Dharma-children.”

This passage is sharing with everyone about what we have discussed before. Everyone was hesitant, all the spirits, bhiksus, bhiksunis, even Solitary Realizers, and those who made Bodhisattva-aspirations, the eight classes of Dharma-protectors and so on. At the Lotus Dharma-assembly, because the Buddha revealed the Great Vehicle Dharma, they all had doubts in their minds.

These doubts did not come from lack of faith in the Buddha, but out of admiration that. He still had deeper teachings. So, they doubted whether they could engage in this kind of spiritual practice to truly realize the Buddha’s understanding and views. They doubted they could realize the extremely profound, subtle and wondrous Dharma. Of course, they all admired the Buddha-Dharma. So, the Buddha quickly revealed the Dharma that. He had been protecting in His mind, piece by piece, for everyone to understand. In teaching everyone,

the Buddha demonstrated that “the perfect radiance of the three kinds of wisdom can eliminate the darkness of doubt.” The Buddha used the radiance of the three kinds of wisdom to eliminate the ignorance, darkness and doubts in the minds of sentient beings. As long as people “listen to the essence of the Buddha-Dharma,” they will “develop their wisdom-life.”

The Buddha-Dharma is like [bone] marrow, which produces blood cells. Modern medical science is very advanced. Should our body’s ability to produce blood fail, if we are fortunate, medical advancements can help us find people with compatible stem cells. Then the compatible marrow stem cells can be extracted from the other person’s body. This is the “marrow” we speak of. Actually, nowadays marrow does not have be extracted from the bone; it is already circulating in our blood stream. In our blood, there are blood stem cells that can be used to save people. Once these peripheral blood stem cells are transplanted into the bone marrow of the person who needs it, naturally, their blood-producing function will be restored.

We ordinary people are like bodies with dysfunctional blood production. We obtain Dharma-marrow from the Buddha to supplement and recover our wisdom-life’s function of growth. So, the Buddha-Dharma is Dharma-marrow, the essence of our wisdom-life. For a long time, our bodies have been imbalanced, and we have lost this function. Now, by taking the Buddha’s wisdom and. His teachings into our minds, the Dharma-marrow of our wisdom-life will function again. This enables our wisdom-life to function and fulfill its potential. This also enables us to help others.

We see many [instances of patients] receiving someone’s bone marrow and becoming healthy again. When we can accept teachings and then help others, we are developing our wisdom-life.

“The Buddha’s mind safeguards [them].” After the Buddha attained enlightenment, in that instant, He wanted to immediately share that state of mind with everyone. But considering that sentient beings could not yet realize His understanding and views, He had to carefully guide them and exercise both compassion and wisdom. With compassion, He had empathy for their limited capabilities and wisdom and for the long time they had spent in the Six Realms, which caused them to endlessly create afflictions, preventing them from instantly realizing His understanding and views.

The Buddha first wanted to help us all to “refrain from all evils, do all good deeds.” By not committing evil, we will stop producing more karma, and gradually, our ignorance will disappear. When we do something good, we will be filled with Dharma-joy. This sense of Dharma-joy dilutes the suffering of afflictions and ignorance.

This is how the Buddha uses many methods to teach people to “refrain from all evils” and teach them about the law of karma. “Doing all good deeds” is how we sow blessings in the world. As we create blessings, we grow in wisdom, with which we realize the principles. This is a cycle of goodness. It is like the circulation of blood in our bodies. When the blood circulates properly, our bodies are healthier. Our wisdom-life works in the same way.

So, the previous passages stated,

“Bhiksus, bhiksunis, all heavenly beings, dragon, ghosts, spirits gandharvas and so on, look at one another hesitantly, and then gaze up at the Two-Footed Honored One. What is the meaning of all this? I hope the Buddha will explain it.”

Sariputra, on behalf of the assembly, requested that the Buddha quickly speak because everyone still had doubts. They were hesitant about the One Vehicle Dharma and whether they would be able to realize the Buddha’s understanding and views of the One Vehicle Dharma. This is what the previous passage was about.

He continued, “Among Hearers, the Buddha declared me foremost. And yet now even with my level of wisdom, I cannot resolve my own doubts. For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.”

In this assembly of Hearers, the Buddha constantly praised him, Sariputra, as foremost in wisdom in the assembly. The Buddha said he was foremost in wisdom. Now he, Sariputra, foremost in wisdom, wanted to more deeply understand the Buddha-Dharma and His understanding and views, His profound, subtle and wondrous Dharma. Sariputra himself still “could not resolve his doubts.” He was the same as them. He said that everyone had doubts, and that actually included himself. He had the same doubts they did and could not fully penetrate the Buddha’s teachings.

[He asked] “for the sake of the ultimate Dharma for the sake of this path,” The teaching the Buddha wanted to give was the ultimate Dharma. This was the path the Buddha had walked on. People say that to know how to walk this road, we must ask those who have walked it before so that we can know if it is easy or hard, if it is straight or winding. To know, we must ask someone who has walked it.

At its ultimate, this is the One Vehicle Dharma, an extremely profound, subtle and wondrous teaching. This is the road the Buddha had traveled. The Buddha said that. He had made offerings to countless Buddhas in the past. He [practiced] in Their presence and drew near all Their teachings. So, on the road the Buddha traveled, He went to many spiritual practice centers, and had already experienced much. This is why the Buddha understood everything and why we still do not understand.

“The Dharma-children of the Buddha, with palms together, looked up expectantly.” They all greatly anticipated [hearing] this ultimate Dharma and the Buddha’s experiences from these various spiritual practice centers. They eagerly waited for the Buddha to open His mouth and give these teachings.

So, from the Buddha’s verbal teachings arose “the Dharma-children of the Buddha.” This is because the Dharma has entered through our ears. The Dharma is spoken by the Buddha’s mouth and is heard and absorbed by our ears.

The Buddha’s teachings were safeguarded in His mind for over 40 years. What the Buddha had initially wanted to say had been guarded until now. They hoped the Buddha would finally teach the ultimate Dharma that. He had guarded for over 40 years. The Dharma exits the Buddha’s mouth and enters their ears. So, they were “the Dharma-children of the Buddha.” Their hands were clasped reverently as they waited. This happened as Sariputra asked the Buddha to teach the true path of the One Vehicle.

Let us first understand. “I cannot resolve my own doubts.” Sariputra was the one praised by the Buddha. Among His retinue of 1250, all his disciples, the one foremost in wisdom was Sariputra. Sariputra had followed the Buddha for nearly 40 years, because the second year after the Buddha attained enlightenment, He transformed Sariputra and Maudgalyayana. So, Sariputra said, “I have followed the Buddha for a very long time. He says I am foremost in wisdom. Now, although I am foremost in wisdom, I still cannot understand. I still have doubts and delusions.”

The two words, “doubts” and “delusions” convey “doubt of principles and confusion over things.” If we doubt the principles, if we cannot penetrate them, we cannot thoroughly understand matters.

I cannot resolve my doubts: With doubt of principles and confusion over things we cannot discern right from wrong. When we are not clear on matters, we do not understand the principles.

Don’t I often say that if we deal with matters harmoniously, we will be in harmony with the principles. How can we harmoniously deal with matters? We must harmoniously interact with people. For our character to be harmonious, we must engage in spiritual practice. Greed, anger, ignorance, arrogance and doubt are emotions we must gradually weaken. Only then will we become harmonious. When we can harmoniously interact with people, we will do all things harmoniously. When our afflictions slowly fade away, our understanding of people, matters and things will be much clearer. Right is right; wrong is wrong. We must discern them clearly.

“When we are not clear on matters, we do not understand the principles.” If we are not clear on matters, how can we thoroughly understand the principles? So, the Sutra of Infinite Meanings tells us that if we [make] “vows as vast as the endless void,” naturally, “infinite Dharma-doors will readily appear before us,” and we “attain great wisdom and understand all Dharma.”

We must go among people. There is a spiritual training ground in each person. Each of them can assist in our spiritual practice. This is because we each have different habitual tendencies and perspectives. Whether they are correct or incorrect, they give us things to consider. If people have positive traits, if they are right, [we learn] principles from them. If a person is ignorant, we should be vigilant of that in ourselves. “Treat conflicts as lessons; do not turn disputes into conflicts.”

Indeed, this is how I live every day. I treat conflicts as lessons. If I do something right, I will be earnest and seize the moment to persevere in sustaining those actions. If I do something that is not right, I will see it as a warning as to not make the same mistakes again. So, when we are not clear on matters, we cannot understand principles.

“When we have doubts and delusions, we often feel regret and blame ourselves excessively.” This is a saying that appears later in the sutra. Because we have doubts and delusions, we feel great regret. When we make a mistake, there is a saying, “The greatest punishment is regret.” We have this regret because we made a mistake.

Sometimes, after we make a mistake, we engage in self-reflection. When we recognize we were wrong, we feel that our character is deficient. This comes from regret, from great remorse. Thus, “we blame ourselves excessively.” We ordinary people act in this way. We do not think things through clearly, so when a thought goes astray, we do as we please. Only after we make mistakes do we feel guilt and do we constantly try to examine ourselves and others. These things cause very severe afflictions, so we must understand them more deeply.

Fellow Bodhisattvas, as Buddhist practitioners, we must always be mindful. Actually, doubts are good things. If we have doubts, we will quickly seek [answers]. This shows our admiration for the Dharma and demonstrates our diligence. To develop our wisdom-life, we must take the truly essential and pure Dharma into our minds and apply it, not only focus on the words. If we always only focus on the words, then we cannot transcend. So, I hope you will all develop your wisdom-life and apply the Dharma accordingly. Therefore, we must always be mindful.

Episode 252 – Seek the State of Buddhahood

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>> “The four seasons follow each other, and all things go through cycles. Short-sighted sentient beings often have the perspective of permanence. To destroy sentient beings’ attachment to self and their bias toward emptiness, the Tathagata’s True Dharma of the One Vehicle is revealed.”

>> [You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts. They wonder why the Buddha taught this. Those who seek to be Realizers of Conditions, bhiksus, bhiksunis, all heavenly beings, dragons, ghosts, spirits, gandharvas and so on look at one another hesitantly and then gaze up at the Two-Footed Honored One.

>> Gandharva: Gandharva is a Sanskrit word meaning fragrant-body. They do not consume alcohol or meat, only fragrances nourish their body. They are Sovereign Sakra’s spirits of music.

>> Eight classes of Dharma-protectors: Heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras and mahoragas.

>> [They] looked at one another hesitantly. The true principles they saw were like objects shrouded in darkness and fog, seemingly real and yet unreal. Thus, they became hesitant.

>> Precepts and Samadhi are two feet. Provisional and true are two feet. Blessings and wisdom are two feet. Understanding and practice are two feet.

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“The four seasons follow each other, and all things go through cycles.
Short-sighted sentient beings often have the perspective of permanence.
To destroy sentient beings’ attachment to self and their bias toward emptiness,
the Tathagata’s True Dharma of the One Vehicle is revealed.”

We need to understand that in our daily living, spring, summer, fall and winter, the four seasons, are continuously changing. All things go through cycles. Take crops, for example. There is a certain time for planting seedlings and for harvesting them. Since Beginningless Time, human beings’ daily living has been in this world.

The four seasons have a cycle, as does the cultivation of all things. See, these are the cycles found in nature. Our human lives are subject to them. People with wisdom can, from the cycle of the four seasons, understand that we do not live forever, that our lives are impermanent.

But ordinary people just simply let the days pass. This is very short-sighted. They [focus] only on this life, on how to own and possess everything, on doing everything they can to be happy. This is what short-sighted sentient beings do.

Even more short-sighted are those who feel, “If I have alcohol today, I will get drunk today.” As long as they can be happy today, they will not worry about tomorrow. They think tomorrow will be similar to today, that things permanently stay the same.

This is how ordinary people are short-sighted. Thus, in the world, when people interact, they are lost and confused. They are engrossed in the moment in which they fulfill their desires, in which they do whatever pleases them, not caring about morality or consequences. This is why ordinary people create a lot of karma.

“To destroy sentient beings’ attachment to self and their bias toward emptiness.” Sentient beings are always attached to their egos or biased towards themselves. They think no matter what they do, there will not be any karmic retribution. This is called “denying the law of karma”; they do not believe in karmic cause and effect. This is also a bias toward emptiness. People who have not realized the law of karma are unenlightened beings who are attached to the small, limited self.

As for Small Vehicle practitioners, they believed that they had already taken in sufficient teachings from the Buddha. Since they thought their minds were in a state of non-arising and non-ceasing, they believed they were already liberated, that they had no more room for improvement. They [understood] emptiness, so they were no longer attached to anything; what else is there? This is how Small Vehicle practitioners were attached to the small and biased toward emptiness.

The Dharma is used to treat such people. So, the Buddha gave teachings in the world according to people’s capabilities. “The Tathagata’s True Dharma of the One Vehicle is revealed.” Now [the Buddha] would reveal the ultimate truth of the Tathagata’s One Vehicle. Past teachings were in accordance with people’s capabilities. Now, the Buddha would begin to share what was in His mind with everyone. He hoped everyone could be like Him. With expanded wisdom, they could have a deeper understanding of these subtle and wondrous true principles. Therefore, we must pursue the Buddha’s wisdom to reach the state of Buddhahood.

[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts. They wonder why the Buddha taught this. Those who seek to be Realizers of Conditions, bhiksus, bhiksunis, all heavenly beings, dragons, ghosts, spirits, gandharvas and so on look at one another hesitantly and then gaze up at the Two-Footed Honored One.

So, we have previously mentioned, “[You praise] the wisdom, subtle and wondrous that is attained by all Buddhas.” A Buddha’s wisdom is very subtle and wondrous. It has been attained by all Buddhas, including. Sakyamuni Buddha. This [wisdom] could only be attained by Buddhas. This is what Sariputra and others believed. Therefore, “All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts.” None of them were able to realize that they [could have] the same state as the Buddha. They did not have this confidence. Where there is no faith, there will be doubts. So, they “had now fallen into a web of doubts. They wonder why the Buddha taught this. Those who seek to be Realizers of Conditions, bhiksus, bhiksunis….” Moreover, at that assembly, there were “all heavenly beings, dragon, ghosts, spirits, gandharvas and so on. [They all] looked at one another hesitantly.” Not only were Realizers of Conditions hesitant, bhiksus and bhiksunis were as well. Humans in this world were not the only ones with doubts, thinking they could not pass beyond this stage. Could they really advance to the state of Buddhahood? They were not very confident, so they were hesitant. “All heavenly beings, dragons, ghosts, spirits, gandharvas and so on” also felt the same. They all looked at each other, sharing the same doubts. Humans could not resolve these doubts, nor could the eight classes of Dharma-protectors. This means their beliefs were not firm.

“All heavenly beings, dragon, ghosts, spirits” are part of the eight classes of Dharma-protectors. The eight classes of Dharma-protectors mentioned here include “heavenly beings, dragon, ghosts.” Heavenly beings and dragons are two classes among the eight classes of Dharma-protectors. They were mentioned as representatives. Indeed, all eight classes of Dharma-protectors were present at that Dharma-assembly, but these two were singled out as representatives. The sutra text only mentioned the representatives.

In the “eight classes of Dharma-protectors, heavenly beings” include King Brahma and. Sovereign Sakra. Devas and spirits are all heavenly beings. “Dragons” refer to Nanda, Upananda and so on. There are eight classes in total. Ghosts are a kind of sentient being in the Six Realms, while spirits is the general term for the eight classes of Dharma-protectors.

How about “gandharvas and so on”? Gandharva is a Sanskrit word meaning “fragrant-body.” They do not consume alcohol or meat. Instead, they use fragrance to nourish their bodies. They are spirits of music for Sovereign Sakra. As long as there is fragrance, they are satisfied. If there is any event in Heaven, spirits of music will play beautiful heavenly music. The bodies of these spirits of music are very pure. Thus they are called “fragrant-body”; their smell is very pleasant because they nourish their bodies with fragrance. Thus they can play wondrous heavenly music.

Gandharva: Gandharva is a Sanskrit word meaning fragrant-body. They do not consume alcohol or meat, only fragrances nourish their body. They are Sovereign Sakra’s spirits of music.

We have just mentioned “the eight classes of Dharma-protectors.” Here, I will explain these “eight classes” for you all to understand.

Eight classes of Dharma-protectors: Heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras and mahoragas.

“Heavenly beings” are King Brahma, Sovereign Sakra etc. Next are dragons, yaksas, gandharvas, asuras. Some people may wonder why asuras are also in the heaven realm. Indeed, asuras cultivated heavenly blessings but lack heavenly virtues. In the past, they were always willing to give but their tempers were bad. They have heavenly blessings because they created good causes. Based on those good causes, they are able to enjoy heavenly blessings. However, they do not have heavenly virtues. Without heavenly virtues, they constantly lose their tempers, constantly create disputes and constantly work against Sovereign Sakra. They are in opposition, so they cause arguments and wars. This is what asuras are like. They live in heaven with blessings but without the virtues.

There are also garudas, kinnaras and mahoragas. These are all among the eight classes.

The eight classes of Dharma-protectors can understand and protect the Dharma. Whenever the Buddha gave teachings, they would be present at the Dharma-assembly. They protected and listened to the Dharma. Therefore, during the Lotus Dharma-assembly, there were, of course, heavenly beings as well as the rest of the eight classes of Dharma-protectors.

Although they came to protect and listen to the Dharma, [they] also heard that Sakyamuni Buddha would now set aside His old methods of teaching according to people’s capabilities. Now, regardless of the capabilities of those at this Dharma-assembly, He would only teach the great Dharma of the subtle and wondrous One Vehicle. So, even the eight classes of Dharma-protectors looked at each other hesitantly. They still could not understand why the Buddha set aside His past methods of teaching according to sentient beings’ capabilities to open the great Dharma of the One Vehicle. That is why everyone had doubts.

Although [the Buddha] taught subtle and wondrous true principles for them to clearly see, they seemed to be looking at an object in the haze. They could not see clearly, so they had doubts and hesitations. They could not determine what this object was. We have the same [attitude] toward the Dharma and principles. “Are these principles the true principles? Can I apply these principles to myself? Are they widely applicable in the world?” These principles are very abstract. After all, we still have not fully comprehended these principles. Therefore, we are “hesitant.”

[They] looked at one another hesitantly. The true principles they saw were like objects shrouded in darkness and fog, seemingly real and yet unreal. Thus, they became hesitant.

Seemingly real and yet unreal. It seemed real, but they were not very sure. They could not tell whether it was real or not; that was why they had doubts and hesitations.

Therefore, although they had doubts, they still “gazed up at the Two-Footed Honored One.” Even though those at the assembly could not fully understand, they remained as respectful as before and “gazed up at the Two-Footed Honored One.”

To “gaze” means to look up. The Buddha sat higher up. Everybody else sat on the ground, so they had to look up to see the Buddha. Thus, they expressed great respect to

“the Two-Footed Honored One.” We always say the Buddha possesses “both blessings and wisdom.” These are the Buddha’s two feet. “Two-footed” means we can proceed without obstruction.

Precepts and Samadhi are two feet. Provisional and true are two feet. Blessings and wisdom are two feet. Understanding and practice are two feet.

The Buddha was already replete with precepts, Samadhi and wisdom. Having cultivated these qualities, His mind remains pure and stays in Samadhi forever. This is the virtue of the Buddha.

He gave provisional teachings, which are skillful means, suitable for people’s capabilities. He also revealed the ultimate truth to people. These are also the two feet of Buddha’s virtues.

The Buddha, living among us, had the two feet of blessings and wisdom. In particular, His understanding of the world was very comprehensive. This was part of His virtue. He accomplished many virtuous practices, so the Buddha was replete with virtue.

If we want to learn from the Buddha, we must truly possess precepts, Samadhi and wisdom. We must learn to take opportunities to go among people like the Buddha. However, we must hold fast to the absolute truth. This is also something we must learn. Blessings arise when we give with love. Wisdom comes from having no attachments and not partaking in disputes etc. Practicing understanding is part of having wisdom. We must do both in parallel. This is also something we must learn. Virtues require internal cultivation. Only when we are replete with wisdom can we get close to the Buddha’s understanding and views.

Therefore, everyone, to draw near the Buddha’s understanding and views and the virtues He is replete with, we must study. We must learn the Buddha-Dharma. We cannot just listen to His teachings without understanding His wisdom. If we do not draw near to His wisdom, of course we will not understand and will therefore be short-sighted. Short-sighted people can only see today. They only care about living each day. We must not be like this; we must take the Buddha’s virtues as our model. We must always be mindful.

Episode 251 – Diligently Focus on Eliminating the Web of Doubts

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>>”Wisdom can wash away all afflictions and serious defilements. It is compared to clean water that can wash away the filth of objects.”

>> The nature of the mind is intrinsically pure. All pollutants are defilements. With the water of wisdom, we wash away mental defilements.

>> Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind, and cultivate purifying practices.

>> So, “[This is] wisdom, subtle and wondrous, that is attained by all Buddhas.”

>> Now, “All Arhats, who are without Leaks, and also those who seek Nirvana…. All Arhats, who are without Leaks….”

>> All Arhats, who are without Leaks: They are called Arhats or those beyond the stage of learning. Arhats are said to be diligent in spiritual practice, and they do not become indolent. So, Arhats have the power of diligence and focus.

>> [They] have now fallen into a web of doubts and wonder why the Buddha said this. Those who seek to be Realizers of Conditions….

>> Doubts cause delusions. When these two get entangled with each other, they become like a web or a net.

>> From all Buddhas, we listen to teachings that eliminate the web of doubts.

>> Realizers of Conditions enjoy solitary awakening. They are Solitary Realizers.

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“Wisdom can wash away
all afflictions and serious defilements.
It is compared to clean water
that can wash away the filth of objects.”

We all know that wisdom can eradicate many of our affliction-induced wrongdoings.

Many of our afflictions are caused by our lack of wisdom. So, if we can grow in wisdom, our afflictions can be reduced. Therefore, to eliminate afflictions, we must develop our wisdom. This is like how the rising of the sun signifies the passing of the night. Light and dark are opposites. When there is light, darkness ceases to exist. This is an established principle.

So, we hope we can radiate light and clearly see the principles of all things. We must have light in order to see our surroundings. So, wisdom is what we spiritual practitioners must seek.

“Wisdom can wash away all afflictions and serious defilements.” The layers and layers of defilement and filth were all formed from ignorance covering [our minds]. Once we use wisdom to eliminate ignorance, naturally our innate nature of True Suchness will be able to shine through. This can be compared to how clean water can wash the filth off of all objects.

The nature of the mind is intrinsically pure. All pollutants are defilements. With the water of wisdom, we wash away mental defilements.

The nature of our minds is also the same. It was originally pure, just as many things are clean before being used. But as they are used, inevitably they become dirtied and tainted by defilements. Similarly, when we transmigrate in the Six Realms, we are constantly influenced by our surroundings. So, the layers of filth grow ever thicker. As our habitual tendencies grow stronger, the layers of defilement also grow thicker. So, we must use the pure water of wisdom to wash them away. Thus, as Buddhist practitioners, we must realize the potential of our wisdom and look inward to cleanse our minds. So, I hope that we can accept and apply this wisdom to our minds.

Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind, and cultivate purifying practices.

Yesterday, we talked about how “wisdom is extremely profound.” This also means that, if we have wisdom, we must faithfully accept Right Dharma. We must accept and practice Right Dharma. When Right Dharma is in our minds, we must accept and utilize it. When Right Dharma enters our minds, our bodies and minds will naturally become clear and sharp. If our minds can be clear, our bodies can be pure. When we have clear and sensible minds, we can remain pure and have self-respect. This is having a “clear and keen body and mind.”

So, when we engage in spiritual cultivation, we must cultivate purifying practices. We hope that the habitual tendencies that we have accumulated over countless lifetimes will be washed away by the Buddha-Dharma in this lifetime. [The Dharma] can wash away our ignorance, and at the same time, it can also help us remain pure, have self-respect and cultivate purifying practices.

So, “[This is] wisdom, subtle and wondrous, that is attained by all Buddhas.”

These are the teachings attained by all Buddhas.

This section [of the sutra] is still part of Sariputra’s narrative. He asked the Buddha to explain the extremely profound, subtle and wondrous Dharma, because His wisdom is so very deep. “[It] is attained by all Buddhas.” The state attained by all Buddhas is the same state as Sakyamuni Buddha’s, a state of subtle and wondrous Dharma. So, Sakyamuni Buddha continuously praised the wisdom of all past Buddhas as extremely profound, subtle and wondrous.

Sariputra understood that all Buddhas share the same path. Sakyamuni Buddha and all past Buddhas have the same wisdom and realized the same state. All Buddhas also taught sentient beings with the same methods as Sakyamuni Buddha.

This is like tailoring clothing based on a person’s height and width. Based on size, a person has to wear suitably large clothing. For children, there are children’s clothes. As these children grow, their sizes change. Based on the same principle, the Buddha taught according to people’s various habitual tendencies, which may be heavy or light, good or evil, and may lead to severe or mild negative karma. He also had to suit their capabilities. In particular, for stubborn sentient beings who have accumulated evil karma and developed deeply-rooted habitual tendencies, more than just one method was required.

All Buddhas, the Buddhas of the past and. Sakyamuni Buddha of the present, did the same things. This is how “all Buddhas share the same path.” So, the Buddha’s wisdom is subtle and wondrous. “[It] is attained by all Buddhas.” Both Buddhas of the past and the present Buddha attained extremely profound, subtle and wondrous Dharma.

Now, “All Arhats, who are without Leaks, and also those who seek Nirvana…. All Arhats, who are without Leaks….”

Those without Leaks are called Arhats or “those beyond the stage of learning. Without Leaks” means that everything has been attained and all afflictions have been eliminated. This is being without Leaks. If we are “without Leaks,” we are beyond the stage of learning; we no longer need to learn anything.

At the Lotus Dharma-assembly, there were those at and beyond the stage of learning. “Those at the stage of learning” still have many teachings they have not heard, so they must continuously and diligently listen to the Buddha’s teachings. Those who were “without Leaks” had followed the Buddha for a very long time, so they have heard all of the Buddha’s teachings.

In the Buddha’s Sangha, there were Arhats, practitioners who believed they had practiced all they needed to practice and had attained the fruit [of Arhatship]. They were “beyond the stage of learning.” They were called Arhats. So, Arhats are those beyond the stage of learning. This also means that. Arhats diligently engaged in spiritual practice without becoming indolent. They were very diligent. They diligently and mindfully practiced the Buddha-Dharma. This is called being diligent and focused.

All Arhats, who are without Leaks: They are called Arhats or those beyond the stage of learning. Arhats are said to be diligent in spiritual practice, and they do not become indolent. So, Arhats have the power of diligence and focus.

The Buddha inspired Hearers and Arhats according to their capabilities. They were also very diligent, focused and had put a lot of effort in their spiritual practice. So, they could realize the fruit of Arhatship. “Those beyond the stage of learning” are those who are “without Leaks.” Everything to be learned has been mindfully comprehended.

[They] have now fallen into a web of doubts and wonder why the Buddha said this. Those who seek to be Realizers of Conditions….

Next, “they now have fallen into a web of doubts.” These Arhats, those without Leaks, thought that they had pretty much learned and understood everything. But, they had only completed the course of the Small Vehicle. Indeed, what the Buddha was praising now was the Dharma in His mind, which He intended to share with everyone, the wondrous True Dharma of the One Vehicle, also known as the Great Vehicle teachings.

After the Great Vehicle Dharma was mentioned by the Buddha, these Arhats who had ended Leaks, “had now fallen into a web of doubts.” They all began to doubt again. They had been filled with confidence and felt they had already attained the fruit. But after the Buddha once again praised the great One Vehicle Dharma, at this time, these Arhats, who had already attained fruits, “fell into a web of doubts.”

Doubts cause delusions. When these two get entangled with each other, they become like a web or a net.

A net can catch birds if it is in the air; it can catch fish if it is in the ocean.

When birds fly in the sky, they soar freely in that vast open space. Birds fly freely in the sky, but when a net is cast, the birds become trapped and struggle to move in that constricted space. This means that they have lost their freedom, and furthermore, they will soon lose their lives.

If this net were cast in the ocean, no matter how big the ocean is, the net would catch the fish swimming leisurely and joyfully under water. Fish are very happy when they are in the water. But when the net is pulled up from the ocean, the fish are taken from the water, and they struggle in the net. Most of them will die in the net, on top of suffering from leaving the water.

So, when we have doubts, our minds seem to be trapped in a net or web. Our minds may be covered by ignorant thoughts, such as greed, anger and delusion. So, when our minds are in this net, we face unbearable suffering. Not only do we face suffering in this lifetime; for countless lifetimes, we have been constantly struggling. So, our minds have been continuously entangled in hatred and enmity, all the way up to today. What about the future? This continues without end. This is how, in our lives and our minds, we are trapped by the net of ignorance and doubts.

From all Buddhas, we listen to teachings that eliminate the web of doubts.

Perhaps we have met Buddhas in the past, but we did not practice diligently. Perhaps in the past, we were fellow practitioners of Sakyamuni Buddha and also encountered many Buddhas. Sakyamuni Buddha was focused and diligent and made offerings to countless Buddhas in their countless spiritual practice centers. He was very diligent. We have also encountered many Buddhas, but we were lazy.

So, although we may have an affinity with Sakyamuni Buddha, and perhaps we also received His teachings for lifetime after lifetime, we did not practice diligently. Because Arhats were more diligent than us, when they lived in the Buddha’s time, they accepted His teachings. So, while they were living in the Buddha’s time, they listened to His teachings and eliminated the web of doubts. This was what Arhats did.

But they had only cut the Small Vehicle net. Now that they heard the Great Vehicle Dharma, the ultimate reality of the One Vehicle, they began doubting themselves. They wondered if their spiritual practice was a waste, was for naught. At that moment, Sariputra spoke for everyone in that state of mind. Because all Buddhas’ have “wisdom, subtle and wondrous,” the Dharma attained by all Buddhas [caused] these Arhats, those without Leaks, to fall into the web of doubts again. They could not realize the state of the Buddha.

So, “those who seek to be Realizers of Conditions.” There were also those who sought to become Realizers of Conditions. Other than Arhats, there were those who sought the great Nirvana, there were those who sought the great Nirvana and those wishing to be “Realizers of Conditions.” They were called “Solitary Realizers.”

Realizers of Conditions enjoy solitary awakening. They are Solitary Realizers.

Even “Solitary Realizers,” who could comprehend the principles of the world and could understand the impermanence of all things in the world, still could not understand [these teachings].

Those who had attained Four Fruits of Arhatship had already attained a mental state of non-arising and non-ceasing. They believed that by realizing that state, they had already attained the fruits. But they still could not understand the. Great Vehicle Dharma the Buddha was teaching, the wondrous One Vehicle Dharma. Those at the assembly could not understand it. Even Realizers of Conditions, those who had attained their own awakening and a certain state of cessation, those who had transcended the world, still could not understand.

In summary, the Buddha’s teachings gathered all these Small Vehicle practitioners and showed them the straightest and broadest path. This was the Buddha’s final teaching. Since it was the Buddha’s final teaching, we must be even more mindful and apply the power of our focus to realize these boundless principles of all things in the universe. We must really put our hearts into accepting them and not allow this web to trap our minds so that we lose our freedom. So, we must always be mindful.

Episode 250 – Cultivating a Straightforward Mind

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>>”A straightforward mind is our spiritual training ground. A tamed and straightened mind is free of doubts and worries. The Buddha’s wisdom is inconceivable; only with faith can one enter the path.”

>>”[You attained] dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the training ground, no one was able to raise questions. I find its meaning hard to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

>> Praising the path [He] has walked: Those who vow to repay the Fourfold Grace will readily enter the path.

>> On the Four Broad Streets, they respectfully put their palms together, circumambulate and practice the path. They take refuge and prostrate, walking the path to advance in virtue.

>>”[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, who are without Leaks, and also those who seek Nirvana….”

>> Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind and practice purifying practices.

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“A straightforward mind is our spiritual training ground.
A tamed and straightened mind is free of doubts and worries.
The Buddha’s wisdom is inconceivable;
only with faith can one enter the path.”

This is telling everyone that we all have to develop a straightforward mind, which is our spiritual training ground. Haven’t I previously mentioned that “a straightforward mind is our training ground”? “A straightforward mind” refers to being in Samadhi, a meditative state of concentration. If we can keep our minds on what we are doing, then we will be able to focus on every single thing we do. When we are listening to the teachings, we need to focus on listening and then faithfully accept the Dharma. The Buddha came to the world and applied deep contemplation and wisdom to observe the capabilities of sentient beings in order to give them the teachings they need. If each one of us faithfully accepts and practices [the Buddha’s teachings,] we will develop “a tamed, straightforward mind.”

As we listen to the teachings, are we listening mindfully? After we listen, do we take the teachings into our hearts? This depends on our minds. So, spiritual practice is about taming and training our minds to become straightforward. “The great Bodhi-path is straight.” We have to adjust our minds to walk this great Bodhi-path. This takes a straightforward mind. So, “a tamed and straightened mind is free of doubts and worries.” We cannot have doubts.

A straightforward mind is where we practice. We have to adjust our minds to walk the great straight path. We cannot have doubts. “The Buddha’s wisdom is inconceivable.” We ordinary people cannot possibly conceive of and comprehend the Buddha’s wisdom. The Buddha’s mind and His wisdom are difficult to conceive of and discuss. Still, we must try our best. So, “only with faith can one enter the path.”

As mentioned earlier in the Lotus Sutra, the Buddha told everyone to “give rise to great power of faith.” When we listen to teachings, we must give rise to the power of great faith. So, everyone, spiritual practice truly requires not only a straightforward mind, a tamed mind, but also great faith. This is why we must adjust our minds each day.

So this passage of the sutra states,

“[You attained] dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the training ground, no one was able to raise questions. I find its meaning hard to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

This sutra passage is telling us that the Buddha’s mind is constantly in Samadhi. He has already attained liberation from all afflictions in the world. This is an inconceivable teaching. This is not something we ordinary people can realize. Since the Buddha’s wisdom is like this, “no one is able to raise questions.” No one can ask a question because no one can understand His state of mind. Thus, how could anyone raise questions?

The Buddha’s wisdom is [inconceivable]. In the past, people tried their best to learn the Buddha’s teachings. Having obtained a peaceful mind, they felt that they had attained liberation. But now the Buddha wanted them to continue to move forward toward the true path of the One Vehicle, which is subtle, wondrous and extremely profound. What exactly does this subtle, wondrous and profound true path of the One Vehicle look like? They could not ask because, with their [limited] wisdom and knowledge, they could not realize the Buddha’s intent. This was the reason “no one was able to raise questions.” None of them could ask questions.

This was why Sariputra said, “I find its meaning hard to fathom.” This passage is. Sariputra asking the Buddha for teachings. First, he praised the Buddha’s state of mind. Then, he explained that no one could conceive of the Buddha’s mind. In particular, even Sariputra, who was foremost in wisdom among the Buddha’s disciples, said, “I find its meaning hard to fathom,” Even he could not fathom the Buddha’s spiritual state, this extremely profound, wondrous Dharma. He had no way [to grasp it]. Therefore, “no one was able to ask about it. I cannot fathom it, and no one else can ask about it.” This was what Sariputra said.

But now, “without being asked, [the Buddha] explained it, praising the path [He] had walked.” No one raised a question, but the Buddha kept expressing praise and admiration. “The Dharma I have attained is so profound, subtle and wondrous.” He continued to describe. His personal spiritual state. No one was able to ask questions, so He praised the “path He had walked.”

The Buddha revealed, “In the past, I drew near countless Buddhas.” He diligently and mindfully absorbed all Their wisdom and paths into His mind. What He was praising was the collective spiritual training ground of all Buddhas and the way They walked Their path. This is what Sakyamuni Buddha said without being asked.

What is the path we need to follow? As we begin our spiritual practice, we ordinary people must aspire to draw near virtuous friends. This is how the Buddha used His own experience to inspire future sentient beings. His path included learning from all Buddhas, so right now, we must draw near virtuous friends. We are now just taking our first steps. We have the opportunity to hear the Dharma, so we must aspire to walk this path.

When we aspire to walk the path, what path do we follow? First we must be determined to repay the Fourfold Grace. In the sutra, there is a passage on repaying grace, which is about having a sense of gratitude. We must awaken the love [in our hearts], our sense of gratitude.

Praising the path [He] has walked: Those who vow to repay the Fourfold Grace will readily enter the path.

In particular, the Buddha taught us to be grateful to our parents, to the Three Treasures, to the world and to all sentient beings. So, we must aspire and vow to begin repaying the Fourfold Grace. We must put this teaching into practice.

In particular, [we must be grateful to] virtuous friends and people who suffer. Those who guide us unto the path to Buddhahood are our teachers and good friends. Beneficial teachers and friends guide us toward the right path. This is “the grace of teachers.”

What about sentient beings? Sentient beings experience much suffering. They awaken our compassion so that our hearts go out to them and thus we help them. This is “the grace of sentient beings.” In particular, we who live in this world cannot live by ourselves. A whole society must work together in order to provide us with everything we need in life. Moreover, “Bodhisattvas arise because of suffering sentient beings.” We can succeed on the Bodhisattva-path because of suffering sentient beings. Therefore we say that we must have a sense of gratitude toward everything.

“Those who vow to repay the Fourfold Grace will readily enter the path. Readily enter the path” means they can quickly understand principles. Thus it is said, “[Such people] will readily enter the path.” This happens very quickly.

On the Four Broad Streets, they respectfully put their palms together, circumambulate and practice the path. They take refuge and prostrate, walking the path to advance in virtue.

On this very broad path, we should exercise a respectful mind to engage in spiritual practice. This broad street is the Bodhisattva-path [we see] after we awaken. We must understand that our awakening is Bodhi. On the Bodhi-path, we respectfully engage in spiritual practice. We give respectfully to all sentient beings in the world. This is how we “walk the path to advance in virtue.” As we “walk the path,” naturally our virtue will grow. This is how we “advance in virtue.”

In the next passage,

“[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, who are without Leaks, and also those who seek Nirvana….”

This passage tells us that the Buddha’s wisdom is subtle and wondrous. His subtle and wondrous wisdom is indeed something we must learn.

Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind and practice purifying practices.

Those with wisdom can faithfully accept Right Dharma. “[They] have clear and keen bodies and minds, and practice purifying practices.” If we can faithfully accept Right Dharma, then even our bodies will be free of impurities. For our bodies to be free of impurities, we must preserve our morality as we engage in spiritual practice. Morality is protecting our bodies from being polluted. This is not about mud defiling our bodies. Not at all. It means that, in our lifetime, our bodies must not do anything to violate the rules of being a good person. This is how we maintain our purity.

There is a story in the sutra about this. A long time ago, roughly 90 kalpas ago, in a kingdom called Pama, there was a Brahmin practitioner who was named Learned-child. He began his spiritual practice in his youth. As he engaged in spiritual practice, he gradually grew older. Meanwhile, he maintained the purity of his body by remaining a virgin. When his teacher observed his wisdom and purity, he encouraged Learned-child to travel the wider world to see and experience new things.

Following his teacher’s advice, he went to a neighboring country. There, 500 Brahmins had set up a lecture hall. In the hall, there was a very high seat. [Someone] told him, “If someone with [great] knowledge dares to ascend to that seat and give teachings, and if the teachings are acceptable to everyone, then the 500 taels of gold on that seat and a very beautiful woman will be given to him.”

Learned-child saw such a grand lecture hall and so many Brahmins who did not dare to ascend the seat. So he said, “May I join your assembly? I am from the Kingdom of Pama, a neighboring country. Therefore, I do not know if you will allow me to join your assembly.” Everyone looked at him and said, “Okay, go on.” Then people asked him questions. Some people asked very basic questions, and he answered them with subtle and wondrous teachings. When he was asked crude questions, he answered them gracefully. As he answered people’s questions, he also educated them.

After hearing his answers, they became open and understanding, and they stopped using crude language. Then no one dared to use crude language again. They were able to understand the profound principles he spoke of with great clarity. So, they prostrated to him and treated him as a Living Buddha.

Afterwards, they wanted to give him the beautiful girl and the 500 taels of gold. But he turned them down to maintain the purity of his mind. The girl was very beautiful and it was a great amount of gold. Still, he was not swayed. He diligently moved forward and traveled to other places for his studies. He always walked his path with. ․a pure and straightforward mind. He experienced many novelties and increased his knowledge.

This all happened a long time ago. The Buddha said that though Learned-child traveled through many countries and faced many temptations, he still continued to share his views and understanding of the Dharma with everyone. When he returned to his home country, he still retained a pure and undefiled mind. To have an untainted body and mind, he had to cultivate purifying practices, also called Brahma-conduct. This is “a clear and keen body and mind.” When both the body and mind are clear, we will benefit others.

Those who constantly receive Right Dharma are wise people. So, the Buddha said that in the past, He cultivated a straightforward mind, which became His spiritual training ground. He trained His mind, so He would definitely not be tempted by His immediate surroundings. Thus He continuously accumulated wisdom. This was His “wisdom, subtle and wondrous.”

Everyone, we must be mindful as we learn and listen to teachings. We cannot simply follow the sutra text. Each passage, each sentence, is very profound. It is difficult to conceive and comprehend. It is also difficult to explain. But, we must mindfully contemplate simple teachings to protect the purity of our body and mind. Then, we will have the wisdom to penetrate the subtle and wondrous teachings of the path. Therefore, we must always be mindful.

Episode 249 – The Dharma Attained at the Training Ground

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>>”We cannot leave virtuous friends, even for a second. We must never draw near evil friends, even for a second. The mind and consciousness of unenlightened beings are like a plain thread that is changed by conditions and tainted by external phenomena.”

>>”Dhyana, Samadhi, liberation and other inconceivable teachings, the Dharma attained at the training ground.”

>> Is called the training ground. Where did the Buddha attain enlightenment? He reached Buddhahood in the Kingdom of Magadha in Central India, by the Niranjan River. There, under the Bodhi tree, on the Vajra throne, was where He attained Buddhahood.

>> A straightforward mind is a spiritual training ground. The 37 Practices to Enlightenment is a spiritual training ground. A place to learn and practice the Buddha-Dharma is also called a spiritual training ground.

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“We cannot leave virtuous friends, even for a second.
We must never draw near evil friends, even for a second.
The mind and consciousness of unenlightened beings
are like a plain thread
that is changed by conditions
and tainted by external phenomena.”

We say beneficial friends are very important; [To know] how much we really understand, we must have beneficial friends, so we can listen to teachings together, contemplate them together and then discuss them with one another. This way, their realizations, your realizations, my realizations are all shared with one another. This mutually strengthens our knowledge and our [understanding] of the Buddha’s wisdom. Whatever the level of our understanding and views, however much of the Dharma we can understand, we can mutually benefit one another. Then we are virtuous friends.

“We cannot leave virtuous friends, even for a second.” We must not distance ourselves from virtuous friends. When it comes to evil friends, we must never draw near them. If we are in the company of evil friends, we will be easily tainted by them. So, we must be very careful to only make beneficial friends. Evil friends are not only unbeneficial, they will also [negatively] influence us.

As ordinary people, our mind-consciousness is like plain silk thread. When woven into cloth, the fabric will pretty much look white. If any color comes in contact with it, it will change into that color. So, plain thread [makes] white cloth. Strand by strand, these threads are woven into white cloth. This is then “changed by conditions” and “tainted by external phenomena.”

When we see any kind of phenomena, our unenlightened minds are easily influenced by those external conditions. If we follow and stay with virtuous friends, our thoughts and knowledge will also become good and benevolent; we will do good deeds. All we want to do is join them in doing good deeds together. If we encounter evil friends and negative conditions, we will follow these evil friends. Then objects of desire within these conditions will tempt our minds to stray from the path, causing all our subsequent steps to be in error. This happens because evil affinities, evil friends easily change our minds.

When external phenomena taint the mind, regardless of the type of phenomena they are, our minds will easily be influenced by them.

When the Buddha was living in the world, one day, He and Ananda were walking in the market. They saw people in an incense shop making incense. To make incense, wood powders must be mixed and stirred. Once they are mixed, incense production begins. The paper they were using to wrap the powder was tossed aside after they finished pouring, and was blown by the wind to the ground outside the shop’s door.

The Buddha happened to walk in that direction and saw the paper fly out of the incense shop. The Buddha told Ananda, “Ananda, pick up that piece of paper.” So, Ananda walked over to pick it up. The Buddha then said, “Place the paper on your hands, and hold it with your palms together.” After a short period of time, the Buddha told him, “Ananda, put the paper down.” So, Ananda put the paper down. The Buddha then said, “Bring your hands close to your nose.” Ananda brought his hands close to his nose and then sniffed.

The Buddha said, “How are your hands?” Ananda said, “My hands are very fragrant. Ananda, do you know why your hands are fragrant?” Ananda said, “The fragrance came from the paper.” The Buddha then said, “Do you know why the paper was fragrant?” Ananda said, “Because it flew out of the incense shop. Why did the paper fly out from the incense shop?” Ananda considered this, “It was probably packaging incense material. Then a gust of wind blew it out the door, and I picked it up and held it for some time. That is why my hands are now fragrant.”

Then the Buddha said, “Your analysis is correct. The paper did once contain incense material, and it was blown out here by the wind. Since the paper is fragrant, when your hands touched the paper, your hands became fragrant. The paper contained incense material, so it became fragrant. This is like having beneficial friends. When you are constantly with good people, you will always do good deeds to benefit others.” Once Ananda understood [this principle], he faithfully accepted and practiced it. From this analogy that the Buddha used to teach him, he knew he had to draw near to virtuous friends.

They continued on in the market. At a place not far from the incense shop, there were vendors for fish, meat and vegetables, as markets often had. The Buddha saw a fish vendor. To transport fish to the marketplace, woven straw mats were used to bundle up the fish. At the market, the straw mats were unraveled and thrown aside next to the door. The Buddha then told Ananda, “Ananda, retrieve some straw from the pile of straw [by the fish vendor].” So, Ananda went and picked up a straw.

The Buddha said, “Now, place it between your palms again.” Just as he did before, Ananda held the straw in his hands. The Buddha then said, “Hold it for a while.” After some time, the Buddha said, “Put [the straw] back. Now, smell your hands.” Ananda [complied] again, but even before putting [his hands] near his nose, he said, “Venerable Buddha, my hands stink! They are unfit to smell.” The Buddha said, “Indeed! Why do your hands stink? Because I was holding that straw.” The Buddha said, “Why does the straw smell bad?” Ananda said, “This straw was used by the vendor to bundle fish. That is why it has a fishy stench.”

The Buddha said, “Indeed, the stench [is very strong]. After you held the straw, even before you drew your hands to your nose, you complained they were not fit to be smelled. Ananda, when we make friends, drawing near evil friends is like touching foul smelling things. If you know this person is bad, by drawing near him, when other people see you, they will see you as they see the bad person. So, we must not draw near to evil friends.”

Ananda understood then that, in making friends, choosing good friends will be beneficial to us. Making bad and evil friends will be damaging to our character. Not only will we damage ourselves, we will also cultivate bad habits and cause harm to others. Ananda accepted these teachings and understood that the Buddha

taught according to capabilities and opportunities. Ananda was always at the Buddha’s side and was always taught according to present conditions. Whichever condition they encountered, the Buddha used corresponding means to quickly teach Ananda. So, because he stayed by the Buddha’s side, the education he received about people, matters and principles was very complete.

“We cannot leave virtuous friends, even for a second;” we must keep close to them. “We must never draw near evil friends.” We must not be around evil friends, even for a short period of time. If we cannot educate or influence them, then we must remove ourselves a bit. We have to admit we are ordinary people, with minds like plain, white cloth that can be easily dyed with color. We are like paper. When wrapped around incense, it smells fragrant. When wrapped around fish, it smells foul. As ordinary people, our minds are the same way; we can easily become tainted.

Previously, we have been discussing.

“Dhyana, Samadhi, liberation and other inconceivable teachings, the Dharma attained at the training ground.”

The state of mind attained by the Buddha is forever peaceful. Regardless of the situation, the Buddha’s understanding and views [can draw] deep and wondrously profound principles from it. So, we must really comprehend that the Buddha’s understanding and views are completely different from ours.

The Buddha always understands many things from His state of Samadhi and liberation. So, He is not entangled by these things. [His liberation] comes from His wisdom; this liberation is truly incredible.

“The Dharma attained at the training ground” is incredible wisdom, understanding and views. What is this thing called the training ground? The place where the Buddha was enlightened.

Is called the training ground. Where did the Buddha attain enlightenment? He reached Buddhahood in the Kingdom of Magadha in Central India, by the Niranjan River. There, under the Bodhi tree, on the Vajra throne, was where He attained Buddhahood.

That was considered a spiritual training ground.

Everyone knows that after the Buddha gave up on ascetic practice, He bathed in the Niranjan River and then fainted. A shepherdess offered milk to Him. From then on, He recovered the strength of His body and mind. He chose to sit under the Bodhi tree and began to engage in calm contemplation. Between heaven and earth, in a state of tranquility, He earnestly contemplated. When He saw the morning star in the night sky, He awakened His wisdom. He completely and thoroughly understood the true principles of all things in the universe. This was the spiritual training ground where the Buddha attained enlightenment.

So, the Buddha sat under the Bodhi tree, on the Vajra throne. In that moment, He saw the morning star in the night sky. At that place, He obtained the Dharma, so it was “the Dharma attained at the training ground.”

Actually, we sentient beings all have a spiritual training ground. What is our spiritual training ground? We cannot just go to Central India. Even if we went to the place where the Buddha attained enlightenment and even if we sat in that same spot, we still would not attain awakening. Yet, the Buddha has told us, “We all have a nature of True Suchness.” This nature of True Suchness is “straightforward.” The great Bodhi-path is straightforward. If we sentient beings can give rise to the great power of faith with reverence, we can accept the Buddha’s teachings with a straightforward mind. So we say, “A straightforward mind is a spiritual training ground.” For us ordinary people, a straightforward mind is our training ground. This means, whatever the Buddha says, however we receive His teachings, we must be focused on them. A straightforward mind is focused and does not deviate; it is straight.

When we first begin our spiritual practice, the 37 Practices are very important. The 37 Practices to Enlightenment are also our spiritual training ground. The place where we learn and practice the Buddha-Dharma is also our spiritual training ground. The place where we are sitting now is also our spiritual training ground. We are listening to teachings and engaging in spiritual practice here. After we have gained understanding here, the Dharma will enter our minds and be in our actions. This is what makes a spiritual training ground.

A straightforward mind is a spiritual training ground. The 37 Practices to Enlightenment is a spiritual training ground. A place to learn and practice the Buddha-Dharma is also called a spiritual training ground.

Fellow Bodhisattvas, the spiritual training ground resides in our minds. So, we must be mindful and not allow our minds to bend or turn. Most importantly, we must be around virtuous friends and not draw near evil friends. This is because our minds are undefiled, and can easily become tainted by other colors. Remember how Ananda picked up the paper and the smelly [straw]? These two things can be differentiated. The fragrant paper will make our hands fragrant. The smelly [straw] will make our hands stink. This same principle can be applied to making friends. So, our minds must draw near the Dharma, and we must draw near virtuous friends. We should really cherish the way our virtuous friends benefit us. So, we must always be mindful.

Episode 248 – Inconceivable Teachings

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>>”Draw near virtuous friends to grow in luminous wisdom. Draw near the Buddha’s knowledge and wisdom to illuminate the mind and see intrinsic nature.”

>> [The Buddha attained] dhyana, Samadhi, liberation and other inconceivable teachings. “Of the Dharma attained at the place of enlightenment,” no one was able to raise questions.

>> Liberation means to be at ease, to distance oneself from ignorance and attain freedom. It means to untie the bonds of delusion and transcend retributions of suffering in the Three Realms. Those who have transcended all afflictions are those who have attained liberation.

>> Inconceivable teachings: Profound and wondrous true principles, or rare and incredible phenomena. With a limited Root of Faith, we cannot contemplate or discuss them.

>> This is like trying to squeeze Mt. Sumeru into a mustard seed, or “pouring all the water of the four oceans into a single pore.” Pouring all this water into one pore, is this believeable? It is inconceivable.

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“Draw near virtuous friends
to grow in luminous wisdom.
Draw near the Buddha’s knowledge and wisdom
to illuminate the mind and see intrinsic nature.”

If we can always draw near to virtuous friends, naturally our minds will be more open and will grow in wisdom. So, as we engage in spiritual practice, we must choose [the right] environment and people. If the people we associate with are all virtuous friends, they will be very helpful to our spiritual practice. This is why we call them “beneficial friends.”

Long ago, Confucius said, “If a man does not choose to live in a virtuous place, how can he attain wisdom?” When we choose a place to live, we must choose a place with many kind people, a place with clear moral principles. If we live in that kind of place, we will feel very at ease, and we will become like the people there; thus, good thoughts and good people gather together. This is why choosing [the right] environment and [the right group of] people and friends is very important.

We have spoken of dhyana and liberation. Dhyana allows us to better understand how the mind can be very tranquil, very tranquil and clear. In our daily living, when we do everything as a form of meditation, our beliefs and views will be truly correct. This is all part of “dhyana,” which has the same meaning as Samadhi. Samadhi is “taming, straightening and settling.” When we discipline our minds, we can walk onto the great, direct Bodhi-path. On this great, direct path, when our minds are perfect, so is our Bodhi. Right Thinking, Right Concentration and perfect enlightenment, etc., are all part of the truly direct Path.

Dhyana enables us to not deviate from this Path. Then in our beliefs, actions, words, teachings, thoughts, etc., our thinking, knowledge and views will be correct. This is what it means to be in Samadhi.

[The Buddha attained] dhyana, Samadhi, liberation and other inconceivable teachings. “Of the Dharma attained at the place of enlightenment,” no one was able to raise questions.

When we study the Buddha’s Way, we also must learn to discipline our minds and live by engaging in. Right Thinking and Right Concentration. Then the afflictions that arise from our surroundings will not entangle or bind us, and we can exercise our pure and undefiled nature. This bright mirror can freely illuminate the things and principles around us. Then they will be very clear. This is what it means to be in dhyana.

Liberation is very important. Liberation means to be at ease and not be influenced by delusions of views and thinking. These are things we have mentioned previously.

Liberation means to be at ease, to distance oneself from ignorance and attain freedom. It means to untie the bonds of delusion and transcend retributions of suffering in the Three Realms. Those who have transcended all afflictions are those who have attained liberation.

Then there are “inconceivable” teachings [as in] “Dhyana, Samadhi, liberation and other inconceivable teachings.” Sariputra said that Sakyamuni Buddha constantly talked about how. He had attained so many inconceivable teachings like dhyana, Samadhi, liberation and others.

Hasn’t the Buddha also taught us the same things? But the Buddha’s extremely profound wisdom is difficult to understand. Of “dhyana, Samadhi, liberation and other inconceivable teachings,” what else is there we still do not understand? So, here it talks about “other inconceivable teachings.”

“Inconceivable [teachings]” are profound and wondrous truths. “Truths” are true principles, which are genuine, not deviant, transcendent and pure. They are not just principles of morality; they are pure principles that transcend the world. The purity of these principles is wondrously profound and subtle. That is the profundity of true principles.

“True” refers to world-transcending, pure and undefiled principles. The word “principles” by itself refers to morals that teach us how to live in this world.

Inconceivable teachings: Profound and wondrous true principles, or rare and incredible phenomena. With a limited Root of Faith, we cannot contemplate or discuss them.

True principles may be world-transcending, pure and undefiled Absolute Truths, or teachings on how to live in this world and become self-reliant. As a role model in this world, we can also influence others to follow our examples and diligently move forward. This is what we do with worldly principles. Both world-transcending and worldly principles are very profound and wondrous.

Then, there are “rare and incredible phenomena.” Phenomena are very rare and incredible; principles are very subtle and wondrous. Thorough principles are truly “wondrous.” These phenomena and matters, how could such things occur?

Whether in Taiwan or abroad, wherever people are suffering, Tzu Chi volunteers overcome many obstacles to go to them and extend their hands to guide them or to comfort them. Yet many do not dare take their hands and are suspicious of those who wanted to comfort them. “Who are you? Why did you come to help me? What kind of organization is this?” Indeed, they wonder, “How can there be people like this in the world? How could there be such people who do these things?” They find this rare and incredible.

When it comes to giving away things, “What we do not wish for ourselves, we will not give to others.” When we give people things, we should give them things we like. When we give people things to eat, we give them the best rice, the kind we eat. We always deliver the best things. So, some people may wonder, “What is their motive? What kind of organization is this? This is so rare! This is inconceivable. Are there still people like this in the world?” Many people have these suspicions because they find this incredible.

These people do such great things in this world, [actions which seem to be based on] a very profound principle. How can they [go further and] give what they themselves need to others who need it more? These people are already very good, how could there be an even greater principle behind them? They could not understand how these people, besides fulfilling worldly principles, could have the even higher ideal of pursuing world-transcending principles. So, for ordinary people, this is really inconceivable.

Extremely profound principles are “wondrous.” Rare phenomena are really “inconceivable.” So, we cannot contemplate this with a limited Root of Faith. This is also called “inconceivable.”

Those who are more narrow-minded may say, “How could that person’s mind be so open and continue to give in this way?” They will feel it is inconceivable. “They have money; why don’t they spend it on themselves? They have earned money; why don’t they save it? Why do they keep helping others like that?” So, those with limited capabilities and faith all feel that this is inconceivable. “Why do they give unconditionally, continuously and willingly?” They cannot comprehend the principle behind this.

When people enjoy what they do, they are “filled with Dharma-joy.” For those with limited Root of Faith, they cannot comprehend why giving so much makes people so happy. [The same applies when] they see people who are very broad-minded, who are not bothered when wronged by others. Beyond that, there are people who, to benefit others, willingly endure and overcome obstacles, so they can help others. To those with limited capabilities, they also find this inconceivable.

“Inconceivable” means their minds cannot realize these limitless and wondrously profound principles. So, they were considered “inconceivable.”

See, Sakyamuni Buddha taught for over 40 years according to people’s capabilities. But the most important teachings He gave came after those more than 40 years. The disciples who followed Him for over 40 years were represented by a retinue of 1200. Think about it, this means that after listening to the Dharma for over 40 years, these people were still like Sariputra. They still could not comprehend the Buddha’s knowledge and views. We can see how inconceivable these things are.

His knowledge and wisdom really are inconceivable.

This is like trying to squeeze Mt. Sumeru into a mustard seed, or “pouring all the water of the four oceans into a single pore.” Pouring all this water into one pore, is this believeable? It is inconceivable.

This is just an example.

Mustard [seeds] are from the mustard plant. Mustard seeds are very small. If I tell you that you must squeeze. Mr. Sumeru into a mustard seed, you will definitely say, “Inconceivable! How can that be possible?” This is just an example.

Ordinary people are like mustard seeds. Their minds are only the size of a pore, so to contain the waters of the four oceans would, of course, be impossible. How is it possible for a mustard seed to accommodate Mt. Sumeru? That is impossible.

However, we always say that, the Buddha realized the true principles of the universe. Exactly how big are Mt. Sumeru and the universe? With His awakened wisdom, the Buddha was the Great Enlightened One of the Universe. Isn’t this like using a mustard seed to contain Mt. Sumeru? The Buddha’s wisdom and mind can contain all things in the universe, how could He not understand all things in the world?

But we ordinary people have minds as small as mustard seeds. The difference between ours and the Buddha’s, which contains the universe, is very great. So, with this state of mind, knowledge or wisdom, we are still far from realizing the Buddha’s knowledge and views. So, we say it is “inconceivable.”

Thus, the Buddha hoped we could expand this mustard seed to contain Mt. Sumeru. And not just contain Mt. Sumeru, but the universe as well.

Haven’t we often heard Tzu Chi volunteers, even children, making vows and saying, “I am willing to be a little ant to follow Master to move Mt. Sumeru.” Yes! If ants work together, they can also move Mt. Sumeru. This is like what I was saying earlier about drawing near to virtuous friends. If we can bring virtuous friends together, we can combine everything we have learned, understood and realized. Then our knowledge and wisdom will gradually open up and expand, and our understanding will be more mature.

So, this is how “a single mustard seed can contain Mt. Sumeru, a single pore can contain the four oceans.” So, we must always be mindful of the teachings. We must draw near virtuous friends. We must expand and grow our minds, so their brightness can continuously develop. Then, our wisdom will be like a mirror that can illuminate all things in the world. Mountains, rivers and great plains can all be contained within our minds.

So, we must believe and accept the Buddha’s teachings with great capabilities, great wisdom and great faith. Then we will naturally be able to realize and attain the Buddha’s knowledge and views.

So, when we learn the Buddha’s Way, as long as we are willing to be mindful, world-transcending and worldly principles can all be captured within our minds. What the Buddha wanted to teach us was to awaken our nature of True Suchness, which is inherent in all of us. If we awaken it ourselves, then our great wisdom, knowledge and views will be the same as the Buddha’s.

Therefore, we must be mindful and immerse our hearts and minds in the Dharma and steadily take each step according to it. If we can do this, isn’t the Buddha-mind in our minds? Aren’t our minds the Buddha-mind? Therefore, at all times, we must always be mindful.

Episode 247 – Practice Right Dharma for Blessings and Wisdom

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>>”Those who vow to cultivate Bodhisattva-practices can gradually eliminate the source of ignorance, achieve perfection of blessings and wisdom and diligently practice Right Dharma.”

>> The Buddha, “Great Sage, Sun of Wisdom. You have long given these teachings, speaking of Your attainment of Suchness, the Samadhi of power and fearlessness.”

>>”Dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the place of enlightenment, no one was able to raise questions. I find its meaning difficult to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

>> Dhyana: calm contemplation, tranquility. Calm contemplation means to analyze and study phenomena we face. Tranquility refers to the mind remaining still for thorough contemplation. This is the meaning of tranquility.

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“Those who vow to cultivate Bodhisattva-practices
can gradually eliminate the source of ignorance,
achieve perfection of blessings and wisdom
and diligently practice Right Dharma.”

This is telling us that we must form aspirations and make vows. If we want to practice the Bodhisattva-path, we must have firm resolve. To strengthen this resolve, we must diligently learn and engage in spiritual practice. How do we learn? How do we practice?

We begin by forming an aspiration, to do a good deed or to choose good friends. How do we make these choices? We must believe that a good friend will help lead us in the right direction, to do the right thing. We must believe that they will teach us to do so. Then, we will gradually draw near to the teachings of virtuous friends.

What our virtuous friends can teach us is that we all have habitual tendencies. The things we see may cause us to give rise to thoughts like, “He has that; why don’t I have that? He has so much; why do I have so little?” If we have these thoughts, we must immediately heighten our vigilance. When we do not have something, we need to practice understanding. If we are free of these material desires, our minds will be pure. When we have fewer things, [we should think], “I am very grateful to have fewer burdens.”

This makes a lot of sense. If we really do not have anything, we can practice understanding. If we only have a little, we can practice gratitude. This way, these habitual tendencies will gradually help us understand that all things are helpful for our living but [not essential]. We do not need to desire what we do not have. Then, our habitual tendency of being greedy will gradually lessen.

As our habitual tendencies gradually weaken, our wisdom will help our minds become more clear and bright. This is like the mirror in our minds. If it is not tainted by defilements, the mirror will be clear. If it has traces of dirt, we clean it immediately. Then the mirror will be very clear. So, [we must] “gradually eliminate the source of ignorance.”

This needs to happen in our daily living. Greed, anger, ignorance, arrogance, pride, doubt and so on are all part of our habitual tendencies. If we can gradually eliminate them and always remain vigilant, naturally, these sources of ignorance will gradually disappear. If so, we will be able to “achieve perfection of blessings and wisdom.” This requires us to make gradual progress.

This principle is often [taught], and we often hear it. We already understand quite a few things. After we understand something, we must put it into practice. This is how we can make gradual progress. When we do so, we can really put the teachings into practice. We must truly step onto [this path] to see the beauty of a Bodhisattva’s state of mind. If we do not take action, we will not be able to experience the warmth that comes from authentic and caring relationships. This is why we must give. Then we will receive others’ gratitude. This [interaction] of gratitude and giving [will give rise to] affection. Of course, if our affections lead us to give unconditionally, then it is considered pure. Enlightened sentient beings with pure [affections] are those who practice the Bodhisattva-path.

When we practice the Bodhisattva-path, we must gradually make progress by interacting with people. If we can do so, we are “diligently practicing Right Dharma.” This is being diligent. This is how we engage in spiritual practice and uphold [teachings]. We must keep drawing near to virtuous friends; by accepting their teachings, we move in the direction they point us and eliminate our ignorance. As we come into contact with others, we gradually eliminate our resentment and hatred, bit by bit. By being understanding, we will always be grateful and content. This is all part of our spiritual practice; this is how we can achieve blessings and wisdom. When we are free of resentment and hatred, when we can be understanding and content and give continuously, we are [cultivating] blessings and wisdom.

So, if we can clearly comprehend how the Buddha’s knowledge and views teach us how to be good people and how to do good deeds, then we can draw near to the principles. This is the source of the Buddha’s principles. From the bottom of our hearts, we must put the principles into practice to gradually move in the correct direction. This is how we can get closer to the Buddha’s knowledge and views.

The Buddha, “Great Sage, Sun of Wisdom. You have long given these teachings, speaking of Your attainment of Suchness, the Samadhi of power and fearlessness.”

These are all verses we have discussed.

Samadhi is a state of concentration, and it is also “taming, straightening and settling.” Our minds must be very settled, and we must constantly adjust them so they are facing in the correct direction. This straightforward direction will settle our minds. Then we will be in Samadhi, which is a state of. Right Knowledge, Right Views, Right Mindfulness and Right Concentration. These are all part of being in Samadhi.

It is having the right mind and actions; when we have the correct mindset and right direction, we must keep moving forward. Having a settled mind does not mean we do not move forward. It means our minds will not be disturbed by external conditions. But when our direction is correct, we must quickly and diligently move forward. This is how we “tame, straighten and settle.” We must constantly control our minds and turn them in the right direction, to this great, broad path. I often say, “The great Bodhi-path is direct. Bodhi” means perfect enlightenment, so this path is very direct. So, we must be determined to attain perfect enlightenment in order to walk this path.

In summary, we need to “tame and straighten” our minds so we can be settled. These terms do not just apply to practitioners. Indeed, anyone can find it useful. So, Tzu Chi volunteers always use the mantra, “Be understanding, grateful, content and accommodating.” This helps us develop a straightforward mindset, as well as a straightforward practice. Indeed, [Tzu Chi’s] Fourfold Spiritual Soup is a recipe for adjusting our actions. If we can all consume it constantly, there will be no irritability in our minds. We will not be irritated or bent out of shape. Naturally, our minds will be very settled.

So, Sariputra told the Buddha that He was the. “Great Sage, Sun of Wisdom.” He was like the sunlight that brightly illuminated the world. The light of His wisdom illuminated the darkness in ordinary people’s minds and found ways to open the door to our minds.

So, the Buddha has “long been giving these teachings.” He often taught according to sentient beings’ capabilities to open the door to their minds. [He] helped them transform evil into goodness, eliminate negative habitual tendencies and bad perspectives, guiding them on the path to goodness. Based on sentient beings’ capabilities, He gave teachings like this. These are skillful means that suited them.

“You have long given these teachings.” These teachings that He gave, were they the wondrous Dharma? They were wondrous provisional wisdom. In response to sentient beings’ capabilities, He gave these teachings. Moreover, now He was telling everyone, “My knowledge and views and the Dharma I attained are profound and wondrous.” Although we do good deeds and have changed our old habitual tendencies, we still cannot truly understand the Buddha’s mind and wisdom. This is very natural.

Next it speaks of “[His] attainment of Suchness, the Samadhi of power and fearlessness.” So, Samadhi means taming, straightening and settling our minds. This is what the Buddha always talked about. He had already attained.

“Dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the place of enlightenment, no one was able to raise questions. I find its meaning difficult to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

This section of sutra is probably understandable. Here, Sariputra was saying that the Buddha often talked about “the Samadhi of power and fearlessness.” The Buddha often praised. Himself and all past Buddhas for attaining dhyana, Samadhi and liberation.

Of course, all Buddhas were already in a state of dhyana and Samadhi every day. Because He had attained dhyana, Samadhi and liberation, He was considered to have perfect enlightenment.

We ordinary people think we can only be in dhyana as we sit in meditation, but is that right? The Buddha lived every second of His life in meditation. This is why the Zen Masters said, “Even carrying wood and fetching water, drinking and eating, are all meditation.” Thus, everything we do is meditation when we are always in a state of dhyana and Samadhi. So, the state of the Buddhahood is one of dhyana, Samadhi and liberation.. Dhyana means calm contemplation and tranquility.

Dhyana: calm contemplation, tranquility. Calm contemplation means to analyze and study phenomena we face. Tranquility refers to the mind remaining still for thorough contemplation. This is the meaning of tranquility.

When it comes to the Buddha’s state of mind, no matter what He saw or what He heard, when He came in contact with any things or images in the world, His mind was still. In a state of stillness and contemplation, He knew what these phenomena were and the thinking behind the words people said. When He listened to sentient beings’ words and tone, He was in a state of meditation. Only then could He guide them in the correct direction. Therefore, the Buddha’s mindset is one of calm contemplation and tranquility.

“Calm contemplation means to analyze and study phenomena we face.” This teaches us to really engage in calm contemplation and to be mindful.

We spiritual practitioners must be very mindful and contemplative to analyze all matters and affairs. We are still engaging in spiritual practice, so we must continuously study, learn and diligently practice. As we engage in spiritual practice, we must learn and continue to move forward.

Thus, tranquility means the mind and body must remain still. This state in our minds cannot be seen, but we can see it in our bodies. So, both what we can and cannot see appear very tranquil and still. Sometimes when we meet a person, [we think], “This person is very calm.” They do not get irritated or lose their temper when someone says something to them. So, our minds must remain tranquil and still. “For thorough contemplation,” we must really analyze the principles around us and figure out what is really happening and we must remain calm. This is a method of spiritual practice that we cannot lack in our daily living.

So, the meaning of “tranquility” is to be calm. “Calm contemplation” is to think deeply, examine our surroundings and calmly listen to what people say. Have we achieved this state in our daily living? This is something we must learn. This is dhyana and Samadhi. Sitting in meditation is not the only time we are in a state of dhyana, not at all. We must practice “meditation-in-action.” As we take action, we must still be in dhyana.

So, dhyana and Samadhi mean the same thing. “Samadhi” is taming, straightening and settling. Now, dhyana means we must be very calm. So, we must calmly contemplate all things in the world. This enables us to exercise our settled minds to remain unchanging in the midst of many changes. Life is inherently impermanent; in every moment, it is changing in subtle and intricate ways. We ordinary people do not realize this. Those in dhyana and Samadhi do realize it. So, the Buddha taught us the aggregate of action is very subtle and continuously passing. The past becomes the present. The present becomes the future. All this happens within tiny increments of time, in the blink of an eye. We must face it with a mind that is settled.

Fellow Bodhisattvas, we must really learn the Bodhisattva-path. This requires us to make vows to gradually eliminate our ignorance and afflictions, gradually change our bad habitual tendencies. Only then can we achieve perfect blessings and wisdom. Otherwise, we will always be lacking or literally “missing a corner.” In Taiwanese, that phrase [means something like] “loser.” Can we remain a “loser”? No, we cannot. We hope to achieve perfection, which is only possible by cultivating blessings and wisdom. So, we must diligently practice and uphold the Right Dharma to fulfill this goal. Both Samadhi and dhyana are things we must really make an effort to learn. Therefore, we must always be mindful.