Category: TLS Chapter 3

Episode 503 – Practice and Abide in a Place of Firmness

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>> “Deeply cultivate truths and unconditioned Dharma to enter True Suchness with tranquility and clarity. Forever and extensively uphold the Great Vows to practice and abide in a place of firmness.”

>> “Flower Light Tathagata, after 12 small kalpas pass, will bestow upon Firm and Complete Bodhisattva the prediction of attaining. Anuttara-samyak-sambodhi.”

>> “He will announce to the bhiksus, ‘Firm and Complete Bodhisattva will be the next to become a Buddha and will be named Complete Lotus and.’ Peaceful Conduct.'”

>> “[His epithets will be] Tathagata, Arhat, Samyak-sambuddha. His Buddha-land will be like that of Flower Light Buddha.”

>> That means Thus Come One. Arhat means One Worthy of Offerings. Samyak-sambuddha is One Who is Completely Awakened.

>> “Sariputra, after Flower Light Buddha enters Parinirvana, Right Dharma will abide in the world for 32 small kalpas. Dharma-semblance will also abide in the world for 32 small kalpas.”

>> If Dharma-semblance abides in the world, Right Dharma has already deteriorated. There is only that which resembles teachings and appears like practice, so only a few attain realizations.

>> This continued until the era of Dharma-degeneration. In this “era of Dharma-degeneration,” although “the teachings remain, neither practice nor realizations are present.”

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“Deeply cultivate truths and unconditioned Dharma
to enter True Suchness with tranquility and clarity.
Forever and extensively uphold the Great Vows to practice and abide in a place of firmness.”

We often say that we must deeply plant our root of faith, then we can understand the principles. The principles of absolute truth are what we call unconditioned Dharma. Unconditioned Dharma is found in our daily living. Though we cannot see or feel it, it is always present in all of our actions, in all the karma we create, and so on. All of the material things that we use also exist within this unconditioned Dharma.

You may be holding a pen and a notebook in your hands. The notebook is made of paper. Where did this paper come from? We know it comes from paper pulp. What is paper pulp made of? It is made of trees. Where are the trees? In the mountain forests. Where did the trees in the forest come from? They came from tree seeds. How do tree seeds turn into trees? From causes and conditions. Starting with the land, that piece of land and the air surrounding it, the conditions can gradually come to maturity. The seed becomes a sapling, and then a large tree. Over time, in this land, under natural conditions, the tree gradually takes shape.

So, I often talk about time and space. Time and space bring all things to fruition. For something to come into being and have a name, its underlying principles require many causes and conditions to converge. This is how what was originally a tree eventually came to be the notebook that you are holding in your hands.

And what about your pen? Whether it is made of plastic, or tin, copper, wood or any other material, it nevertheless must have a cartridge. Where does this cartridge come from? It also comes from the land. All things arise from causes and conditions.

There are many natural resources in the land. We remove them and refine them, and they become the raw material for plastic, which can be formed into the shape of a pen. These raw materials only produce plastic; there is still no way to write with it. We still need a cartridge for the pen, and where does the ink come from? Therefore, everything in the world and everything we use in our daily living follows its underlying principles. All these things must pass through many different stages in their manufacturing process. So, they arise through causes and conditions. And when their original causes and conditions are exhausted, they can meet with other causes and conditions to produce something different, so they have a new name and function. These are the workings of unconditioned Dharma. Originally these things did not exist; there were only all these different kinds of things that we then destroy, breaking down their original substance, then bringing all these things together and using all kinds of machinery to form them into something.

This is just like what our recycling Bodhisattvas do. They protect the earth by collecting things that no longer work or things that were once used by other people. Originally, other people acquired these things. They were manufactured, then after people use them, they no longer want them, so they throw them away. Our volunteers gather up these things. After they collect these discarded things, they carefully sort them. After sorting them, they put them through machines that break them down into their raw materials. Then these raw materials are transformed into a variety of products that we are using today.

This is the same principle; everything goes through a cycle. It comes into being, then it is destroyed. After it is destroyed, it goes through another cycle and becomes something else. Its form is endlessly changing, but its original substance and underlying principles [remain the same,] even if we cannot see that within this substance the principles still exist. This truly is amazing and wonderful! “Everything is empty in nature.” Nothing will exist permanently. All things in this world go through “formation, existence, decay and disappearance.” After they “disappear,” causes and conditions can converge again to gives rise to a new “formation” and a new cycle of “formation, existence, decay and disappearance.”

Similarly, we humans go through a cycle of birth, aging, illness and death. The same principle applies here. Once we leave this body, this “self” ceases to exist in the world. But the “self” then goes on to a different place, when sufficient causes and conditions converge. A previous sutra passage mentioned direct retributions and circumstantial retributions. Where will we be born? We bring nothing with us at all. We simply follow the causes we have planted in our karmic consciousness to a place we have a karmic affinity with. Upon arriving in that place, our life begins with “birth.” Then the environment of that household and the environment and culture of that country shape our development.

I am speaking Taiwanese now because I was born in Taiwan. But where will my circumstantial retributions take me in my next lifetime? What language will I speak? It will depend on the country where I will be born, on the language and the culture there, as well as my family background. This is called circumstantial retribution. But what about direct retribution? In the future, what will my direct retribution be like? I cannot know that right now.

In summary, we go through “birth, aging, illness and death,” death and rebirth in an endless cycle. As for the mind, our thoughts go through “arising, abiding, changing and ceasing,” so it is difficult to calm down our minds. Very easily, once [discursive] thoughts arise, the objects of desire in our external conditions entice us, and our minds follow. So, when we see something, our minds begin to focus on it, and we constantly think about how we can acquire it, how we can satisfy our greed and how we can take it for our own. Thus we begin to create karma. So, “arising, abiding, changing and ceasing,” come from our worries about gaining and losing things. This leads to much suffering and gives rise to so many afflictions and causes and conditions [for creating] karma. Thus we are unable to understand principles.

Only the Buddha can explain so many principles such that we “grasp one truth and understand all truths.” Then we realize that, “All conditioned phenomena are like a dream, an illusion, a bubble, a shadow.” We can understand all of this, however, the Buddha also told us that we all have an everlasting and enduring nature of True Suchness. So, we are practicing in order to rediscover our nature of True Suchness. To enter True Suchness, the method He taught us is to have tranquility and clarity. So, now that we know the Dharma, we should forever uphold our great aspirations. We have aspired to engage in spiritual practice,

and the Lotus Sutra teaches us how to set aside the Small [Vehicle] for the Great. Thus we learn that suffering comes from all the karma we ourselves create. Suffering is the result of our negative karmic causes and conditions. We face suffering today because we created negative causes and negative conditions in the past, which bring with them the suffering in life. Understanding this, we must promptly “vow to attain unsurpassed Buddhahood.” But to complete the path to Buddhahood, we must eliminate afflictions, learn the boundless Dharma, etc. So, after we make this aspiration, we should forever and extensively uphold it. We must always form great aspirations and make great vows. We should seize them and sustain them forever. We must do this forever; this is how we persist with the power of our vows.

These great vows are inseparable from the [Four] Great Vows. Every Buddha “vows to deliver countless sentient beings.” In the process of transforming sentient beings, They “vow to eliminate endless afflictions.” If we want to transform sentient beings, we must eliminate our afflictions. Otherwise, “When trying to transform sentient beings, we are instead transformed by them.” So, we must be very careful and eliminate our afflictions. We interact with people because there is infinite Dharma among them; the workings of the world are all there for us to understand.

After seeing the impurities in the world, we will truly cherish the pure Dharma. If we are truly able to eliminate all afflictions and clearly understand the Buddha-Dharma, then naturally when we are among people, we will certainly remain unaffected by interpersonal conflicts and afflictive emotions; they will not influence us. Then we will naturally “practice and abide in a place of firmness.”

The previous sutra passage states,

“Flower Light Tathagata, after 12 small kalpas pass, will bestow upon Firm and Complete Bodhisattva the prediction of attaining. Anuttara-samyak-sambodhi.”

Do you all know who Flower Light Tathagata is? He is Sariputra. After Sariputra went through a very difficult and long period, he rediscovered his aspiration to carry out the Four Great Vows. Sariputra finally attained realizations when he heard the Lotus teachings. Thus, he vowed again to transform sentient beings. At that moment, the Buddha bestowed a prediction upon Sariputra that he will attain Buddhahood and be called Flower Light Tathagata,

and the land where he will do so will be particularly magnificent and prosperous. Most people there will be like heavenly beings, and all will be Bodhisattvas. It will be a very pure, very harmonious world. It will be a very unified world, People will also have long lives. How long will Flower Light Tathagata live? 12 small kalpas. Yes, Flower Light Tathagata’s lifespan is 12 small kalpas, but even such a long lifespan will come to an end. So, at that time, Flower Light Tathagata will also need to transmit the Dharma. So, at that time, from among all the Bodhisattvas, Flower Light Buddha will bestow a prediction upon Firm and Complete Bodhisattva, that he will attain Buddhahood, which is Anuttara-samyak-sambodhi.

So, the Buddha again said to everyone.

“He will announce to the bhiksus, ‘Firm and Complete Bodhisattva will be the next to become a Buddha and will be named Complete Lotus and.’ Peaceful Conduct.'”

Flower Light Tathagata will bestow a prediction on Firm and Complete Bodhisattva that he will attain Buddhahood and his name will be. Complete Lotus and Peaceful Conduct. Here, Sakyamuni Buddha was speaking of the future, that after Flower Light Tathagata becomes a Buddha, He will bestow predictions on a future Buddha. This is called transmitting the Dharma-essence, or continuing the Dharma-lineage. The lineage must be continually passed down.

Therefore, at the beginning of this sutra passage, He spoke of how [this future Buddha] will attain Anuttara-samyak-sambodhi, which is supreme, universal, perfect enlightenment.

“[His epithets will be] Tathagata, Arhat, Samyak-sambuddha. His Buddha-land will be like that of Flower Light Buddha.”

The land [of this future Buddha] will be like that of Flower Light Tathagata. It will also be very pure and will also be full of Bodhisattvas. Let us have a look at the word. “Tathagata.” Tathagata is a Sanskrit word.

That means Thus Come One. Arhat means One Worthy of Offerings. Samyak-sambuddha is One Who is Completely Awakened.

This means that upon attaining Buddhahood, one will achieve Anuttara-samyak-sambodhi, perfect enlightenment. One who attains perfect enlightenment will also have the perfect enlightened conduct of a Buddha. With enlightened conduct, one is endowed with the ten epithets. Among the ten epithets are. Thus Come One, One Worthy of Offerings, One Who is Completely Awakened, One Who is Perfect in Wisdom and Action, the Well-Gone One, Knower of the World and so on. Of the ten epithets, the first three are used [in this passage]. This signifies that when. Complete Lotus and Peaceful Conduct Tathagata attains the state of perfect enlightenment, He will be endowed with the ten epithets. The Buddha then called on Sariputra again.

“Sariputra, after Flower Light Buddha enters Parinirvana, Right Dharma will abide in the world for 32 small kalpas. Dharma-semblance will also abide in the world for 32 small kalpas.”

No matter how long [a lifespan is], it will come to an end. After Flower Light Buddha enters Parinirvana, the Right Dharma will abide in the world for 32 small kalpas, which is a very long time. In this Saha World, the karma of sentient beings is severe. After the Buddha entered Parinirvana, the Right Dharma only abided in the world for 1000 years. It was followed by the era of Dharma-semblance. “The era of Dharma-semblance will also abide in the world for 32 small kalpas.” But the era of Dharma-semblance in the Saha World was only about 1000 years. We are now living over 2500 years after the lifetime of Sakyamuni Buddha. This is the era of Dharma-degeneration.

But when Sariputra becomes Flower Light Buddha, he will do so in a land with great longevity. Flower Light Buddha will live for 12 small kalpas and the people in that land will live for eight small kalpas, which is also a long time. But the era of Dharma-semblance following Him will be even longer. It will last 32 small kalpas. The era of Right Dharma before it will also last 32 small kalpas. These eras will last a very long time.

When Right Dharma abides in the world, we can encounter the Buddha and understand [the teachings]. We can see the Buddha and hear the Dharma. This is during the era of Right Dharma. So, when Right Dharma abided in the world, the teachings and practices were widely available. Thus people followed the teachings and engaged in spiritual practice accordingly. During that period, many people were able to attain realizations.

By the time of the era of Dharma-semblance, when Dharma-semblance abided in the world, the Right Dharma had gradually deteriorated. Its [presence] had weakened over time. In the era of Dharma-semblance, people sculpted many images of the Buddha.

If Dharma-semblance abides in the world, Right Dharma has already deteriorated. There is only that which resembles teachings and appears like practice, so only a few attain realizations.

Right now in Myanmar, there are Buddha caves and Buddhist temples everywhere. In Thailand, there are very opulent temples. There are entire mountains in China, like those at Dunhuang, and even places as far away as Afghanistan, filled with images and statues of the Buddha. People have even turned the Buddha’s teachings into a series of images. They take the sutra text, create a storyline from it, then illustrate it in carvings. So, in these Buddha caves, we find many of these stories. This is like reading an illustrated version of the sutra. These were created during the era of Dharma-semblance.

During the era of Dharma-semblance, some sutras were very popular. People carved them or printed them and so on; they flourished. On the surface, it seemed as if the Buddha-Dharma was flourishing. But it was very superficial and based on creating images. This was just the appearance of spiritual practice. So, this was called the era of Dharma-semblance. These only “appeared like practice.” People appeared to engage in spiritual cultivation but by this time, very few people attained realizations. They practiced without attaining realizations, because they were not truly mindful in their practice and did not realize the Buddha’s true principles. So, this only “appeared like practice.” They only seemed to engage in spiritual practice, so no one attained realizations. If any did, they understood just a little bit, only a tiny amount.

This continued until the era of Dharma-degeneration. In this “era of Dharma-degeneration,” although “the teachings remain,” although the Buddha’s teachings still exist, neither practice nor realizations are present.”

Those who genuinely put the Dharma into practice are very few in number. So, we must mindfully engage in spiritual practice. With the Buddha-Dharma in the world, though we are in the era of Dharma-degeneration, a time when sentient beings are evil and defiled, this is a good time for us to engage in spiritual practice. We must continuously accumulate good deeds, benefit others and form good karmic affinities.

As I said several days ago, “Bodhisattvas arise because of suffering sentient beings.” How can you be a Bodhisattva if you do not live in a world with suffering beings? Take doctors, for example. If there were no patients, why would there be a need for doctors? So, in order to train ourselves to return to our pure Tathagata-nature, we must follow the Bodhisattva-path and go among people. By interacting with them, we can see all the workings of the world and verify the pure and undefiled Buddha-Dharma. Thus we return to our intrinsic nature. Therefore, we must always be mindful.

Episode 502 – Perfect Awareness, Perfect Wisdom

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>> “Understanding the great path brings us joy never known before. As we interact with people, our mind must remain undefiled. After attaining a prediction of Buddhahood, we go among people to create karmic connections. Perfect awareness is the same as perfect wisdom.”

>> The Buddha has the wisdom to understand all Dharma. This is all-encompassing wisdom. The Enlightened One has great clarity and complete comprehension. Thus His all-encompassing wisdom is also perfect and clear.

>> So, “Flower Light Tathagata, after 12 small kalpas pass, will bestow upon Firm and Complete Bodhisattva the prediction of attaining. Anuttara-samyak-sambodhi.”

>> After a long period of 12 kalpas, a practitioner of the great Bodhi-path who diligently cultivated the Great Vehicle Dharma, named Firm and Complete, will receive Flower Light Tathagata’s prediction of attaining Buddhahood.

>> The prediction of attaining. Anuttara-samyak-sambodhi: This happens when True Suchness resonates with unconditioned Dharma, and together, they flow into the sea of great enlightenment and wisdom.

>> Furthermore, “He will announce to the bhiksus, ‘Firm and Complete Bodhisattva will be the next to become a Buddha He will be named.’ Complete Lotus and Peaceful Conduct.'”

>> Firm and Complete: His name means his resolve to practice is firm and he carries out the Bodhisattva-practice of benefiting others and completely succeeds at what he does.

>> Complete Lotus and Peaceful Conduct: By listening to the Lotus teachings, the fruit of Buddhahood, he will become perfect and replete with the true causes for attaining Buddhahood and cultivate the Lotus practice of peace and joy. Because of the virtues this Bodhisattva manifests, he will be name.

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“Understanding the great path brings us joy never known before.
As we interact with people, our mind must remain undefiled.
After attaining a prediction of Buddhahood, we go among people to create karmic connections.
Perfect awareness is the same as perfect wisdom.”

Recently, we have been describing how. Sakyamuni Buddha bestowed a prediction of Buddhahood upon Sariputra. This makes us feel very happy because Sariputra was very joyful. During the time he was a Hearer, he received the teachings that the Buddha spoke. The Buddha taught how to maintain the purity of his mind and understand all things in the universe. He understood all these principles, but he had not opened up his mind to go among people to transform them. But the Buddha did not give up; He endlessly praised the Dharma for being subtle and wondrous and praised those who walked the Bodhisattva-path. Those who can enter the Bodhisattva-path can return to their nature of True Suchness.

This was what previous passages were explaining. The Buddha gave so many teachings, and those who could understand had many different capabilities. Those who had sharper capabilities and wisdom could immediately accept the Dharma, form great aspirations and be willing to walk the Bodhisattva-path. But even the one foremost in wisdom had stopped at the state [of Hearers], so everyone else was also affected by this. So, the Buddha put in His most heartfelt efforts, waiting until everyone’s capacities were equal before beginning to open up His mind and freely proclaim the Buddha-Dharma.

Now that everyone saw that Sariputra understood everything, all of these Hearers also comprehended the great path. They had also opened up their minds. To teach the Dharma, the Buddha turned the Dharma-wheel; He turned the wheel in His mind and had already opened up His mind to freely teach the Buddha-Dharma, so everyone understood. “Understanding the great path brings joy never known before.” Everyone was very joyful; this was a very harmonious state. Then everyone started to form aspirations. After they were inspired, they could intentionally go among people without their minds becoming defiled. They were already mentally prepared for this.

The minds of the multitudes of ordinary people are very stubborn and hard to train, because they come from the. Three Evil Destinies and Four [Evil] Realms. The asura, hell, hungry ghost and animal realms are all found in the human realm. Coming from these different realms, their habitual tendencies are all different. When people form Bodhisattva-aspirations and are about to go among people, they must calm their minds and be prepared so that their minds remain undefiled. They cannot, “when trying to transform sentient beings, be transformed by them instead.” That would become very taxing.

Take Sariputra, for example. He originally formed great aspirations and made great vows. He wanted to transform sentient beings, to give of himself to help them, but he could not withstand the challenges. So, he began to close off his aspirations to walk the Bodhisattva-path. He no longer wanted to go among the people. So, he was transformed by sentient beings instead. Fortunately, he could still maintain the purity of his heart. He had only obstructed his Bodhisattva-aspirations.

We are just like him. We know that it is good to do things that benefit others, so we go among people. In Tzu Chi, everyone shares the same aspirations of going among and helping people. Our society is very complicated. Regardless of the good work we do, sometimes we hear slander and misunderstandings of Tzu Chi. Even when we want to help others, they may not happily accept it. But we cannot bear to abandon them, so we patiently endure all of this and do our best to convince them to willingly accept [our help]. Therefore, we must go among the people and keep our minds from becoming defiled or influenced by others. We must do what we know is right. If it is the right thing, we just do it. When we walk the Bodhisattva-path, this is the hard part.

Sariputra, at this [Dharma-assembly], had already opened up his mind and severed his web of doubts. He also formed aspirations to go among the people. So, the Buddha promptly bestowed a prediction of Buddhahood upon him. This lets everyone know that as long as they form great aspirations and make great vows, the Buddha will promise, affirm and verify that they will definitely attain this result.

Bestowing a prediction affirms and certifies that this will be their future karmic retribution. Receiving a prediction of Buddhahood does not mean one becomes a Buddha then. After receiving a prediction of Buddhahood, we must decisively go among people to form karmic connections. In the future, we must unceasingly go among them. “Wisdom comes from experience.” Each sentient being is part of our treasury of teachings. The Dharma for living in the world and for transcending it are both found among the people. When we see suffering, we recognize our blessings.

“Bodhisattvas arise because of suffering sentient beings.” Among suffering sentient beings, amidst all things in the world, we can experience many truths. It will take a very long period of time to experience all these things. So, this is “perfect awareness.” After we realize these things, our understanding of all phenomena, all people, matters, objects and principles will be correct; we will understand it all. If we can achieve this state, that is the same as perfect wisdom. Having perfect wisdom is such a wonderful state.

Just now, when I walked outside, I stood for a little while in the corridor. I lifted my head and looked at the sky. It was such a beautiful sight. The whole sky was completely free of clouds; it looked so clear and so gentle. Far away, I could see orange and yellow light, gradually rising above the horizon. In this kind of state, the feeling of the great perfect mirror will surface in our minds. Isn’t this so? It is like a clear sky, free of clouds, when that first ray of dawn is about to appear. When our mind has not been defiled by any kind of impurities, it will be in such a state. This is an analogy.

The most important thing is that this mirror, the mirror of our minds, is pure in essence. Similarly, the empty space around us is pure in essence; what we see is simply changes in the weather. So, when we look up into the sky, we see clouds of many descriptions, of all different colors and shapes. Sometimes we see a patch of blue sky. Is that the true color of empty space? No. This is just like how our external state is reflected by the mirror of our mind. These states are not actually in our minds, just like they are not truly inside a mirror. However, this mirror can reflect all things. Thus, “perfect awareness is the same as perfect wisdom.”

The Buddha has the wisdom to understand all Dharma. This is all-encompassing wisdom. It is the Enlightened One’s great clarity and complete comprehension. ․The Enlightened One has great clarity and complete comprehension. Thus His all-encompassing wisdom is also perfect and clear.

The Great Enlightened One’s mind is already clear. He clearly understands the principles of all things in the world. This is the wisdom of a Great Enlightened One. It is called great perfect mirror wisdom, which is perfect and complete.

When Sariputra, at that [Dharma-assembly], received the Buddha’s prediction, his mind was heading in the direction of walking the Bodhisattva-path. He was going toward this great enlightened clarity. He not only wanted to protect this state of mind, he wanted to open the door to his heart and keep his mind intact and pure and thus go among the people. This was Sariputra’s state of mind at the time. Listening to the Dharma, he felt joyful. This was the joy of comprehending the great path. How can that joy be explained or described?

Actually, just talking about it brings happiness, let alone truly comprehending the great path. By forming the unsurpassed aspiration, our heart and mind will be so open that we attain joy never known before. Hearing the Buddha bestow this prediction, everyone was very happy. Their minds became open and understanding.

The Buddha described how Flower Light Buddha would not attain Buddhahood for a long time. Until then, Sariputra has to remain in the human realm, repeatedly going among people. When we interact with people, we must be respectful and grateful. Perhaps Sariputra is by our side, going among the people together with us. That is possible. He must spend a long period of time among people,

so that Flower Light’s future Buddha-land will be magnificent. Everyone’s state of mind will be so pure; they will all be Bodhisattvas who have formed great aspirations and continue to advance in their practice. This is like the volunteer camps we often organize. Those who come all have the same aspiration; they want to absorb more Dharma and prepare themselves to go among and help people. These camps are just like [that land].

So, “Flower Light Tathagata, after 12 small kalpas pass, will bestow upon Firm and Complete Bodhisattva the prediction of attaining. Anuttara-samyak-sambodhi.”

We have said before that Flower Light Buddha will have a lifespan of 12 small kalpas. People in His land will have a lifespan of 8 small kalpas. This is what we have discussed. So, Flower Light Buddha, when these 12 small kalpas draw to an end, when His life is about to end, He will, among these Bodhisattvas, bestow a prediction of Buddhahood on Firm and Complete Bodhisattva. He will also bestow a prediction on a Bodhisattva.

․After a long period of 12 kalpas, a practitioner of the great Bodhi-path who diligently cultivated the Great Vehicle Dharma, named Firm and Complete, will receive Flower Light Tathagata’s prediction of attaining Buddhahood.

For these 12 small kalpas to pass will take a very long time. He has to wait such a long time. He will do this in order to tell everyone that among that group of Bodhisattvas, some will be more diligent than others. Similarly, among virtuous people, some are more virtuous than others. Among the diligent, there will be one who is the most diligent, one who diligently cultivates the Great Vehicle. He will be wholeheartedly focused on the Great Vehicle Dharma and will walk the Bodhisattva-path, walk the great Bodhi-path. His name will be Firm and Complete.

Firm and Complete Bodhisattva, among that group of Bodhisattvas, will be the most diligent in practicing the great Bodhi-path. He will, in the future, attain Anuttara-samyak-sambodhi. Thus, Firm and Complete Bodhisattva will attain enlightenment in the future.

The prediction of attaining. Anuttara-samyak-sambodhi: This happens when True Suchness resonates with unconditioned Dharma, and together, they flow into the sea of great enlightenment and wisdom.

This is speaking of True Suchness. What is enlightenment? It is True Suchness, our intrinsic nature of True Suchness. It resonates with unconditioned Dharma. The nature of True Suchness and the unconditioned Dharma, which is the true principles, will resonate with each other and come together. This is enlightenment;

in the past, we have also discussed how. Sakyamuni Buddha watched the stars at night. When He saw that star in sky, His pure Tathagata-nature converged with the universe and. He suddenly had a great awakening. All unconditioned Dharma flowed into His ocean of enlightenment. So, all Great Dharma was known and understood by the Buddha. This is perfect wisdom; this is the state of enlightenment.

All this happened in an instant. So, Flower Light Buddha will bestow a prediction on Firm and Complete Bodhisattva that in the future, he will achieve this convergence, realize Anuttara-samyak-sambodhi and attain Buddhahood. “Anuttara-samyak-sambodhi” is supreme, universal, perfect enlightenment, the utmost, unsurpassed perfect awareness.

Furthermore, “He will announce to the bhiksus, ‘Firm and Complete Bodhisattva will be the next to become a Buddha He will be named.’ Complete Lotus and Peaceful Conduct.'”

In the world of Flower Light Buddha, that very diligent Bodhisattva, Firm and Complete, will also eventually awaken and attain Buddhahood. After He becomes a Buddha, His name will be. “Complete Lotus and Peaceful Conduct.” This will be Firm and Complete Bodhisattva’s name after He attains Buddhahood. This is what this passage of sutra text states.

Why is he called Firm and Complete? Firm and Complete means he has a firm resolve and will be true.

Firm and Complete: His name means his resolve to practice is firm and he carries out the Bodhisattva-practice of benefiting others and completely succeeds at what he does.

Yesterday we discussed being sincere and having the proper mindset, sincerity, integrity, faith and steadfastness. Firm and Complete Bodhisattva aspired to cultivate sincerity, integrity, faith and steadfastness. His resolve will be very firm, so he will be very diligent. The Dharma exists in his every thought and manifests in his every action to benefit others. It is present in everything he does. “Carrying out” is like moving things. It means that everything he does is beneficial to sentient beings. This is what he carries out.

So, this Bodhisattva will be diligent. With the strongest resolve, the most steadfast diligence, he uses every minute and every second to carry out the practice of benefiting others. He completely succeeds at what he does, thus his name is Firm and Complete.

Complete Lotus and Peaceful Conduct: By listening to the Lotus teachings, the fruit of Buddhahood, he will become perfect and replete with the true causes for attaining Buddhahood and cultivate the Lotus practice of peace and joy. Because of the virtues this Bodhisattva manifests, he will be name.

“Complete Lotus and Peaceful Conduct” comes from listening to the Lotus teachings, the fruit of Buddhahood, The Lotus teachings are the fruit of Buddhahood. The lotus is used as an analogy for this pure Dharma. The lotus flower can purify turbid water. The lotus simultaneously blooms and bears fruit. The lotus root, lotus seeds and lotus flowers all come from the mud. “The Lotus teachings, the fruit of Buddhahood,” are taught among sentient beings to help perfect their spiritual practice. Because myriad sentient beings are heavily defiled with turbidity, Firm and Complete Bodhisattva will also have to spend countless lifetimes among people, amidst this turbidity, without his mind becoming defiled.

From this sutra passage, we learn that every Buddha must pass through this evil world of Five Turbidities and help people in order to attain Buddhahood. They are like a lotus flower, relying on the nutrients in the mud. These nutrients help the lotus grow. The lotus is unaffected by the filthy mud. This is like the Bodhisattvas who go among people to understand the Dharma and thus strengthen their resolve. This is how they are “replete with the Lotus teachings, the fruit of Buddhahood.” At that moment, “all become replete with the true causes for attaining Buddhahood.” This is how Firm and Complete Bodhisattva has engaged in spiritual practice in the past and in the present. So in the future, he will receive the prediction to become. Complete Lotus and Peaceful Conduct Buddha. Because Flower Light Tathagata will bestow this prediction on him,

he will then “cultivate the Lotus practice of peace and joy.” In addition to cultivating that cause among myriad sentient beings, He will have the [flower], the Lotus practice of peace and joy. Although He will be among people, His mind will not be obstructed. As we often say, this comes from willingness. If we happily accept the consequences of what we willingly do, we are cultivating the. “Lotus practice of peace and joy.”

In the dirty and filthy mud, the lotus flower retains its splendor and beauty and produces the lotus fruit. Thus, to attain Buddhahood, we need to go among people and cultivate the Lotus practice of peace and joy. This is how this Bodhisattva’s name manifests his virtue. His name reflects his virtue.

As I said yesterday, “Wealth enriches the house, virtue enriches the body.” By engaging in spiritual practice like this, we will express these kinds of virtue in our actions. We do not have to say, “I am such a pro at spiritual practice.” We do not have to say it, we just need to do it regularly. Then when others see us, they will become very happy. This will happen when we truly are replete with the cause of the Lotus-teachings and the fruit of Buddhahood.

We must also cultivate the. “Lotus practice of peace and joy.” The fruit of the Lotus teachings and the conduct of the Lotus teachings are all about protecting our minds so that we will not be defiled by any kind of person. We must unceasingly aspire to help others.

So, we must remember to cultivate the. “Lotus practice of peace and joy.” Thus we must go among people in order to attain and “be replete with the Lotus teachings, the fruit of Buddhahood.” Therefore, we must always be mindful.

Episode 501 – Follow the Path with a Firm Resolve

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>> “We sincerely follow the path without falseness. Firmly maintaining the integrity of our minds, we will not deviate. With deeply rooted faith, we walk the Bodhi-path. On the steadfast path of wondrous Dharma, we attain great perfect mirror wisdom.”

>> “In the presence of countless Buddhas they cultivated Brahma-conduct. They constantly received the praise of all Buddhas and constantly cultivated Buddha-wisdom, so they are replete with great spiritual powers and know well the door to all Dharma.”

>> “They are upright, free of duplicity and firm in their resolve. Such Bodhisattvas as this will fill that land.”

>> The Buddha then called out, “Sariputra, the lifespan of Flower Light Buddha will be 12 small kalpas, not counting the time He spends as a prince before attaining Buddhahood. The lifespan of people in that kingdom will be eight small kalpas.”

>> The upright are proper and free of duplicity. They are straightforward and do not flatter and are firm in their resolve. The path to Buddhahood is in realizing and understanding sentient beings’ [nature] that all sentient beings intrinsically have a pure and clear nature of True Suchness. The path to Buddhahood is in realizing and understanding sentient beings.

>> So, “upright, free of duplicity and firm in resolve”

>> Not counting the time He spends as a prince: This shows that Flower Light also sets aside the throne to become a monastic. Before he attains Buddhahood, he spends lifetimes learning and studying. After he attains Buddhahood, he lives a lifespan of 12 small kalpas. The time he spends as a prince cultivating the path is not included in this number.

>> “The lifespan of people in that kingdom will be 8 small kalpas.” In that land, people’s lifespan will be 8 small kalpas. These people will accept the teachings and have exceptional blessings and wisdom. Not only will they see the Buddha and hear the Dharma, they will enjoy a lifespan of 8 small kalpas.

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“We sincerely follow the path without falseness.
Firmly maintaining the integrity of our minds, we will not deviate.
With deeply rooted faith, we walk the Bodhi-path.
On the steadfast path of wondrous Dharma, we attain great perfect mirror wisdom.”

I continually talk to everyone about faith, steadfastness, sincerity and integrity. These are fundamental to our character. “Only when we perfect our character can we attain Buddhahood”; “only when we perfect the path of being human can we complete the path to Buddhahood.” So, when we engage in spiritual practice and learn the Buddha’s teachings, we must first learn how to be a good person. If we can be a good person, and continue to walk on the proper path without deviating from our course, then this road will take us near to the state of Buddhahood.

So, we must diligently bring out our sincerity as we interact with people and deal with matters. In our every thought, we should be sincere. “With utmost sincerity, all Buddhas will manifest.” If we are always sincere, then the Buddha, all Buddhas, will naturally be in our minds. Then there will be nothing false in our minds; our minds will be very grounded. Therefore, we must “sincerely follow the path without falseness.” In our interactions with each other, we must not be deceptive. We cannot say one thing and then do something else. That is not right. When what we say comes from deep sincerity, we will bring out that truthfulness in what we do. All in all, when we sincerely follow the path, we will naturally refrain from doing things that are misleading or false, and all of our actions will be true and genuine.

We must also maintain the integrity of our minds. With the proper state of mind, our direction is correct. A slight deviation can lead us far off course, so we must take good care of our minds, protecting our sincerity and our integrity. If we are firmly in the right mindset, then we will not deviate.

“With deeply rooted faith, we walk the Bodhi-path.” We must have deeply rooted faith. Since we have these causes and conditions and have chosen to follow the Buddha-Dharma, this is our blessing! We do not know how many lifetimes it has taken for us to now hear Right Dharma and walk the right path. So, we should have great faith in the Dharma. Our faith must be deep; our Bodhi-roots must be planted deeply and must extend out widely. This is how the Bodhi-tree will flourish and produce bountiful fruits. Each fruit can produce infinite seeds.

For example, after Sariputra spends a very long time creating karmic connections, won’t that bring him to a magnificent land? And, won’t that land be filled with those who have formed great aspirations and made great vows, willing to walk the Bodhisattva-path, those who have Bodhisattva-aspirations? He has to spend a very long period of time in his efforts to teach and transform others and to form good karmic connections with them. So, if a Bodhi-seed can extend its roots deeply and extensively, then this Bodhi-tree will forever be laden with seed-filled [fruits]. All this comes from that original seed. We have talked about this previously. So, “With deeply rooted faith, we walk the Bodhi-path.”

“On the steadfast path of wondrous Dharma, we attain great perfect mirror wisdom.” With sincerity, integrity and faith, we follow the path without falseness and have firm resolve without deviating. With deeply rooted [faith] we walk the Bodhi-path. This is a very solid and reliable path, which we pave through the world until we get closer to the Bodhi-path. When our afflictions disappear one by one, our wisdom-life will surface, bit by bit. The more we earnestly polish this mirror, the brighter its surface will be and the more accurately it will reflect the world around us.

The Buddha-Dharma is indeed wondrously profound. I saw a passage illustrating this in the sutra text. [It described] people who were inspired by having the causes and conditions to indirectly receive the [blessings]. They had the causes and conditions to joyfully do things with others, and thus also create merits and virtues. This story took place 500 years after the Buddha entered Parinirvana, At the time, India was made up of many small kingdoms. Among them were two kingdoms ruled by two kings. In kingdom A, the king believed in the Buddha-Dharma. Because he believed in the Buddha-Dharma, he made offerings to the Buddha and to the Sangha. The other king believed in Brahmanism. One time, this king felt the desire to hold Brahman religious ceremonies on a grand scale, so he used a large amount of money and treasure to make banners, 500 banners, which were all very valuable.

This king then announced, “If anyone can carry the banner and lead this procession, and if they are able to wave the banner in an exciting yet dignified manner, I will give each person who can do so one of these priceless banners. There are 500 total.” In a nearby kingdom, there were very many poor people. Everyone hoped to try their hand, so these poor people started to assemble until about 500 were gathered there. Once the 500 people were gathered together, they began to rehearse ways to make this procession look very dignified.

Since these 500 were now all together, they set off [to find the king]. The road was long, so they had to walk for a very long time. After walking for a few days, they had spent all their money but as they still had a long way to go, they wondered what to do. Someone suggested, “We are close to the kingdom whose king found faith and joy in the Buddha-Dharma. He makes offerings to the Sangha every day and is always giving things away. If we take shelter with the Sangha, we will have temporary food and shelter. While we are there, we can also accept offerings. Once we save up enough money to travel, we can then set off again to the Brahman kingdom.” Everyone agreed this was a good plan, so these 500 people went to the Sangha.

In this Sangha, the leader of the Bhiksus had already attained the fruit of [Arhatship]. While he was in Samadhi, he understood where these 500 people came from. These 500 people, countless kalpas ago, had lived in the era of Vipassin Buddha. There was an elder at that time who reverently made offerings to the Sangha and to the Buddha. Each time the elder got ready to make offerings, his 500 house servants were all very joyful and immediately worked hard to prepare the best things to offer to the Buddha.

These people, from that time on, reaped the blessings that came from the offerings made by the elder and the merits and virtues of their joy in this giving. Thus they were born in heaven. Once the merits created by taking joy in another person’s giving had been depleted through enjoying heaven, they returned to the human realm and fell into a state of poverty. However, their faith and positive causes still existed. Because of this faith and these positive causes, they had this karmic condition. So, though they lived in poverty, in their quest to obtain those valuable banners, they had the causes and conditions to draw near the Buddha-Dharma again. The bhiksu [who led this Sangha] was an Arhat, and he quickly seized this opportunity to help these 500 people shave their heads right away and become monastics.

Sometime after these 500 people became monastics, when the king was about to make offerings to the Sangha, this Arhat brought the 500 people to receive offerings. When they went to receive them, everyone felt very happy. They still had the hope that after they had received the offerings, they still might be the ones to obtain those banners in the future. However, this Arhat understood that they had not completely eliminated this greed from their hearts. So, the Arhat spoke to these 500 people. “Since you now have the appearance of a bhiksu, you must, with utmost sincerity, follow the path in a straightforward manner, without any deception. You should know that one grain of rice from our benefactor is as grand as Mt. Sumeru. If you do not attain realization in this life, if you do not understand these principles, you will toil as an animal in the next life to repay this debt.” After these 500 people heard this, at that moment, they became very vigilant. “Since we have already shaved our heads, we should truly make an effort and engage in spiritual practice for real. We must follow the path with utmost sincerity.”

Though it happened so long ago, with only the cause of taking joy in another’s deed, they drew near the Buddha-Dharma and listened to the Buddha give teachings. From this alone, they attained long-lasting blessings of being born in heaven. The causes and conditions of that faith continued to exist. Therefore, we must deeply cherish this seed of faith, So, we should always be mindful of the Buddha-Dharma.

The previous sutra text states,

“In the presence of countless Buddhas they cultivated Brahma-conduct. They constantly received the praise of all Buddhas and constantly cultivated Buddha-wisdom, so they are replete with great spiritual powers and know well the door to all Dharma.”

The Buddha praised Sariputra and the Bodhisattvas in that land for having, in the presence of countless Buddhas, cultivated purifying practices. Thus, each Bodhisattva was replete with great spiritual powers and knew well the door to all Dharma.

The following sutra passage states,

“They are upright, free of duplicity and firm in their resolve. Such Bodhisattvas as this will fill that land.”

These Bodhisattvas had already entered the door to the Buddha’s wisdom. They had entered the Buddha’s wisdom because they were upright, free of duplicity and and firm in their resolve.

The Buddha then called out, “Sariputra, the lifespan of Flower Light Buddha will be 12 small kalpas, not counting the time He spends as a prince before attaining Buddhahood. The lifespan of people in that kingdom will be eight small kalpas.”

Earlier we discussed “upright without duplicity.” To be “upright” is to be proper. If we have a proper mindset, replete with faith, steadfastness, sincerity and integrity, naturally, we will be free of flattery. Without duplicity, we will not flatter others nor curry favor with them. With genuine moral character, we help other people. With firm resolve and good character, we can be a good example for other people. This resolve must be firm.

The upright are proper and free of duplicity. They are straightforward and do not flatter and are firm in their resolve. The path to Buddhahood is in realizing and understanding sentient beings’ [nature] that all sentient beings intrinsically have a pure and clear nature of True Suchness. The path to Buddhahood is in realizing and understanding sentient beings.

We must all realize and truly understand the Buddha’s teachings. We must experience the truth that all sentient beings intrinsically have Buddha-nature.

So, “upright, free of duplicity and firm in resolve”

means that our minds must be sincere and our path must be proper. When our minds are upright, meaning that we are sincere, and our spiritual aspirations are proper and straightforward, our minds will peacefully abide in a pure land. If we all have sincerity, integrity, faith and steadfastness, then the world will be a pure land, one that we can peacefully abide in.

“Sariputra, the lifespan of Flower Light Buddha will be 12 small kalpas.” The Buddha said to Sariputra, “In the future, when you attain Buddhahood, how long will your lifespan be?” 12 small kalpas. In this Saha World, what was the lifespan of Sakyamuni Buddha? 80 years.

But a kalpa is much longer, as was discussed repeatedly a few days ago. One small kalpa is made of one increasing and one decreasing kalpa. An average lifespan of 84,000 years decreases all the way down to 10. Then from 10 years it increases all the way back up to 84,000. Based on this, we can calculate how long a small kalpa will last.

“Not counting the time He spends as a prince” and “before he attains Buddhahood.” This means that the time before he becomes Flower Light Buddha does not count toward this. Clearly, in the future, Sariputra will spend countless eons of time in the process of spiritual practice, and in this process, he will also be born as a prince. This prince will continue in spiritual practice. How much time will all this take? The time before he attains Buddhahood is not counted in the 12 small kalpas, these many lifetimes of spiritual practice.

Not counting the time He spends as a prince: This shows that Flower Light also sets aside the throne to become a monastic. Before he attains Buddhahood, he spends lifetimes learning and studying. After he attains Buddhahood, he lives a lifespan of 12 small kalpas. The time he spends as a prince cultivating the path is not included in this number.

From this we understand that spiritual practice requires us to have a lot of patience, so we can pave a road successfully from this world to the Bodhi-path. Think about it, that will be the land of the future Buddha, Flower Light.

“The lifespan of people in that kingdom will be 8 small kalpas.” In that land, people’s lifespan will be 8 small kalpas. These people will accept the teachings and have exceptional blessings and wisdom. Not only will they see the Buddha and hear the Dharma, they will enjoy a lifespan of 8 small kalpas.

This will happen during the time when Flower Light Buddha attains Buddhahood. Since the Buddha’s lifetime, over 2000 years have passed. From that time up to the present, Sariputra has also not left the human realm. Because he received the Buddha’s prediction, he must go among people in the world to continuously cultivate blessings and wisdom by doing good deeds and giving blessings. By doing good deeds and benefiting others, he will form many good karmic connections. The number of people he forms good affinities with will grow over these many lifetimes. Then in the future, they will become Bodhisattvas in the land of Flower Light Buddha. Everyone, we all have a part in this. As long as the Dharma that the Buddha taught, this Dharma-lineage, can be carried on forever, we will not deviate from the Buddha’s teachings. Forming affinities with these future Buddhas whom the Buddha taught and one by one gave predictions of Buddhahood to is not difficult.

As long as we sincerely follow the path without any falseness, we will truly be able to “firmly maintain the integrity of our minds [and] not deviate.” At this level, “with deeply rooted faith, we walk the Bodhi-path.” If we can achieve this, naturally, on this steadfast path, our perfect mirror wisdom will manifest. Everyone, learning the Buddha’s teachings requires this sincerity. If we have sincerity, integrity, faith and steadfastness, then we will steadily walk toward a pure land we can abide in. We will complete the path to Buddhahood through our practice.

As Buddhist practitioners, we must be mindful. As we do good deeds and benefit others, we can feel very happy right now, let alone what we will feel like in the future after accumulating them over countless eras. After accumulating [blessings] for so long, we will also be in a place with long lifespans, abundant material goods and a good environment where we can diligently advance and can constantly see the Buddha and hear the Dharma. This is the direction we are moving in. So, I hope everyone can always have sincerity, integrity, faith and steadfastness and always be mindful in daily living. We must always be mindful.

Episode 500 – Vowing to Cultivate Purifying Practices

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>> “For countless kalpas, the Buddha has made the [Four] Great Vows. Having perfectly transcended the world, His intention is to transform all beings. For the sake of all sentient beings, He teaches the Great Vehicle Dharma.”

>> “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet. These Bodhisattvas are not newly inspired. For a long time, they have cultivated their virtuous foundation.”

>> “In the presence of countless Buddhas, they cultivated Brahma-conduct. They constantly received the praise of all Buddhas and constantly cultivated Buddha-wisdom, so they are replete with great spiritual powers and know well the door to all Dharma.”

>> “Brahma-conduct” refers to purifying practices. These are ways to eliminate sexual desires, so we call them purifying practices. Those who cultivate Brahma-conduct will be reborn in the Brahma Heavens.

>> Thus we engage in purifying practices: to clear away the causes of cravings and desires. This means not violating the rules and precepts.

>> They will always be praised by all Buddhas for “constantly cultivating Buddha-wisdom.” All Buddhas have great impartial wisdom and supreme, universal, perfect enlightenment. “So, the Buddha comes to this world and teaches Buddha-wisdom for this reason, to teach sentient beings to develop Buddha-wisdom.”

>> They are replete with great spiritual powers and know well the door to all Dharma: The Dharma taught by the Buddha is both for living in and transcending the world. These teachings are for all noble beings to enter the path and comprehend the door to all Dharma.

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“For countless kalpas,
the Buddha has made the [Four] Great Vows.
Having perfectly transcended the world,
His intention is to transform all beings.
For the sake of all sentient beings,
He teaches the Great Vehicle Dharma.”

The Buddha did not appear in this world for only a short period of time or for only one or two lifetimes. For infinite kalpas, He has aspired and vowed to engage in spiritual practice. Over a very long period of time, He continuously accumulated good deeds and good karmic connections. With every good deed He created blessings; He kept accumulating good deeds and blessings. Through His interaction with others, He accumulated positive karmic conditions. When He helped others, His mind was free of afflictions and filled with joy. How long was He doing that? For a very long time. All Buddhas share this same path. Every Buddha that comes to the world must engage in this method of spiritual practice. Therefore, They make the [Four] Great Vows.

The Four Great Vows are made by all Buddhas. Every Buddha that comes to the world never deviates from the Four Great Vows. These are the shared vows of all Buddhas. Once They fulfill the Four Great Vows, then they will transcend the world and no longer have to transmigrate in the Six Realms. However, They come to this world because of Their vows. They cannot bear for sentient beings to suffer, so They journey throughout the Six Realms to give to and save all sentient beings.

Therefore, the Buddha comes in response to the needs of the world and for the sake of one great cause. When He perfected His spiritual cultivation, He completed His awakening; He attained perfect enlightenment. He comes to the world to transform all beings; this is the Buddha’s original intent. His perfect, world-transcending intention is to transform sentient beings. So, “for the sake of all sentient beings, He teaches the Great Vehicle Dharma.” He hopes that they can all return to their Tathagata-nature.

Once, when Sakyamuni Buddha was expounding the Mahaparinirvana Sutra, He told His disciples the following story. In the past, countless kalpas ago, there was a Buddha named Sakyamuni, known as Ancient Sakyamuni. During His lifetime, He taught the Dharma and transformed sentient beings. In that period of time, there was a man who lived in extreme poverty. One day, he encountered a knowledgeable and well-informed friend. His friend gave him a piece of good news. “An enlightened one called Sakyamuni Buddha has arrived in our city. He is going to teach the sutras and the Dharma. If you are free, let’s go listen to Him together.” Hearing this, the poor man was very happy. “This is so rare. If the Buddha is coming to this small town, I should go to listen to His teachings.”

“But, I should make an offering to Him. What can I use to make an offering? I do not have a single penny, so how can I make an offering?” After some deliberation, he realized, “All I have is this body. I can sell myself and use the money I get to make my offering to the Buddha.” Once he made this decision, he began asking everyone he met along the road.

A passerby saw him, approached the man and said, “If you want to sell yourself, I am willing to buy.” The poor man was very happy to hear this, “What do you want me to do for you?” The passerby told him, “I suffer from something no one has an answer for. I have an illness that is difficult to treat. Many well-known doctors have diagnosed me and said it cannot be treated with medicine. However, they all agreed that. I must eat three taels (113g) of human flesh each day. If I can eat three taels of flesh each day, I will be able to extend my life. Otherwise, this illness will continue to cause me great suffering.”

Upon hearing this, the poor man was very happy. “To make an offering to the Buddha, this is what I’m willing to do. I will sell myself to you. Seeing how much pain your illness causes you, I also cannot bear it. If I give you three taels of flesh every day, how much money will you give me?” The passerby said, “Five taels of gold. That is plenty,” the poor man said, “Can I begin in a week? If you will advance me the money, I can make an offering to the Buddha and listen to Him give teachings. Can you give me one week?”

The passerby said, “I can’t wait seven days. At most, I can give you one day. I will advance you five taels of gold.” The poor man said, “In that case, one day is fine.” The poor man took the five taels of gold and rushed to meet up with his friend. Then they went to the place where the Buddha was teaching. Seeing how magnificent the Buddha was and how dignified the Dharma-assembly was, the poor man felt very happy. He went before the Buddha and made his offering. After offering the five taels of gold, he stepped aside and listened to the teachings.

The principles in the Mahaparinirvana Sutra were so wondrous and profound that this poor man was unable to understand them. However, he did remember one verse. This verse stated, “The Tathagata realized Nirvana and forever put an end to His cyclic existence. If you listen to His teachings sincerely, you will always attain infinite joy.” This was the only verse he heard and remembered.

After listening to the teachings, he happily went to meet the man he had sold his body to and finalize the deal. Every day for a whole month he cut off three taels of flesh. Every day, his mind was focused on that verse, “The Tathagata realized Nirvana and forever put an end to His cyclic existence. If you listen to His teachings sincerely, you will always attain infinite joy.” This verse was always on his mind, so he felt no pain even though three taels of flesh was cut from him daily. After one month, the person who was eating his flesh gradually recovered his health. Having fulfilled his responsibilities, the poor man rushed to the Dharma-assembly and told the Buddha that he wanted to become a monastic and engage in spiritual practice. The Buddha joyfully said, “Welcome bhiksu. After countless kalpas, if you attain Buddhahood in the future, your epithet will be Sakyamuni Buddha.”

After Sakyamuni Buddha told this story, He said to His disciples, “Do you know? The man who sold his body is now me, Sakyamuni Buddha. I, the present Sakyamuni Buddha, have followed the teachings passed on by Ancient Sakyamuni. I have engaged in spiritual practice for countless kalpas. With my body and mind, I willingly gave to others, so today, I am able to have so many disciples following me, and after attaining Buddhahood, I am able to hold Dharma-assemblies like this where I can teach the Dharma to everyone.”

Hearing this, everybody was deeply touched. The Buddha had always reminded them that spiritual cultivation takes countless kalpas. The amount of time that passed between. Ancient Sakyamuni’s time and this present moment is indescribable. From the moment He formed that aspiration, everything He did was for the sake of His one great cause. He could not bear for sentient beings to suffer, so He spent lifetime after lifetime among people. Even having perfectly transcended the world, He still held firmly to His original intent, to transform sentient beings. It was solely for the sake of sentient beings that He taught this Great Vehicle sutra. This is what spiritual cultivation requires. We must, with utmost reverence, form aspirations and make vows. Our resolve must be unwavering, pure and simple; we must give unconditionally for all sentient beings. This is such a pure and simple mindset.

The previous sutra passage states,

“Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet. These Bodhisattvas are not newly inspired. For a long time, they have cultivated their virtuous foundation.”

These are not newly-inspired Bodhisattvas. For a very long time, an incalculable number of kalpas, they have followed the Bodhisattva-practice. “For a long time, they have cultivated their virtuous foundation.” Ancient sages say, “Wealth enriches the house, virtue enriches the body.” This is because the virtue we cultivate is reflected in our conduct. Our character will lead people to trust us. This is the result of spiritual cultivation. Speaking of virtues, those who cultivate them will attain them, and those who attain them are virtuous. This is how “virtue enriches the body.” So, these Bodhisattvas have engaged in spiritual practice for a long time.

Next, the sutra passage states,

“In the presence of countless Buddhas, they cultivated Brahma-conduct. They constantly received the praise of all Buddhas and constantly cultivated Buddha-wisdom, so they are replete with great spiritual powers and know well the door to all Dharma.”

This sutra passage tell us that the previously mentioned Bodhisattvas cultivated their virtuous foundation for a long time. “In the presence of countless Buddhas, they cultivated Brahma-conduct,” which are purifying practices. “Brahma” means pure. So, “They cultivated Brahma-conduct. They constantly received the praise of all Buddhas.” These Bodhisattvas had often been praised by all Buddhas. They are “replete with great spiritual powers” and already “know well the door to all Dharma.” They had already realized the door to all wisdom.

“Brahma-conduct” refers to purifying practices. These are ways to eliminate sexual desires, so we call them purifying practices. Those who cultivate Brahma-conduct will be reborn in the Brahma Heavens.

Otherwise, why would becoming a monastic be an important part of spiritual practice? Since people can listen to the Dharma, they should be able to understand it. If people can understand the Dharma, can’t they attain realizations? They can! Lay Buddhist practitioners can also realize the Buddha-Dharma through spiritual cultivation. But they do not engage in enough purifying practices. Being responsible for a family makes it hard to keep a pure body and mind. They cannot be completely pure. This is due to their familial responsibilities, having children, raising them and so on. So, lay practitioners cannot attain Buddhahood, but they can still realize the Buddha-Dharma.

To truly become a Buddha and attain Buddhahood in the world, one must first become a monastic and engage in purifying practices for a very long time. We have to keep the body very pure, without ever being contaminated by sexual desires. This is Brahma-conduct, which is pure Dharma from the Brahma Heavens. These are teachings of purifying conduct. So, those who cultivate Brahma-conduct will be reborn in Brahma Heaven, where sexual desires do not exist.

Engage in purifying practices: to clear away the causes of cravings and desires. This means not violating the rules and precepts.

The causes of cravings and desires must be completed eliminated. These causes, these seeds, must be prevented from coming together; the love or afflictive emotions of relationships must be completely eliminated. Then we will remain pure in our precepts; we will not violate the rules and precepts.

Precepts guard against wrongdoings and stop evils. If something is wrong, we should not do it. If we are doing evil things, we must promptly stop. Therefore, we must not violate these rules. For lay practitioners, we hope that Dharma, the seeds of Buddhahood, can pervade the world, so that everyone can attain the cause for approaching the Dharma, practicing it and attaining Buddhahood. Therefore, these seeds of goodness must be spread throughout the world. Lay Buddhist practitioners are also able to engage in spiritual practice. But, they must uphold the Five Precepts and practice the Ten Good Deeds.

The Five Precepts are to abstain from killing, stealing, sexual misconduct, lying and alcohol. These are the Five Precepts. Presently, we hope all Tzu Chi volunteers will completely uphold the Five Precepts and practice the Ten Good Deeds. By doing the Ten Good Deeds, not only will we not violate precepts, we can strengthen the way we give to others and so on.

Of the Ten Good Deeds, three are of the body, four are of speech and three are of the mind. The four [evils] of speech are lying, gossiping, harsh speech and [flattery]. We must look after our karma of speech. [The evils of] the body are killing, stealing and sexual misconduct. Killing is harming sentient beings. Stealing is obtaining wealth through improper means, which is equivalent to taking things from others. If we get things by taking advantage of others, this is also regarded as stealing. The body also has desires and cravings. If people are married, they should be responsible to their families. They must not commit any sexual misconduct. Husbands and wives must be loyal to each other. They must not commit adultery. This is also one of the Five Precepts.

What about our minds? We need to eliminate greed, anger and ignorance. If we can abstain from these ten things, we will be abiding by the Ten Precepts. By upholding the Ten Precepts, we can fulfill the Ten Good Deeds. Not only should we not kill, we must also protect lives, and so on. We must speak kind words, share the Dharma, etc. As part of upholding the Ten Precepts, we also practice the Ten Good Deeds. In fact, in the Five Precepts and Ten Good Deeds, we can understand that there are also ten precepts. We must be mindful to comprehend this.

So, “They constantly received the praise of all Buddhas.” In order to achieve this, monastics must engage in Brahma-conduct and cultivate purifying practices. If lay practitioners can abide by the Five Precepts and practice the Ten Good Deeds,

They will always be praised by all Buddhas for “constantly cultivating Buddha-wisdom.” All Buddhas have great impartial wisdom and supreme, universal, perfect enlightenment. “So, the Buddha comes to this world and teaches Buddha-wisdom for this reason, to teach sentient beings to develop Buddha-wisdom.”

When the Buddha comes to this world, whether He is speaking to lay disciples or monastic disciples, He treats them all equally and applies His perfect enlightenment to teach Buddha-wisdom to sentient beings. This means that the true principles that the Buddha teaches from His heart, the Buddha’s wisdom, is delivered through the turning of the Dharma-wheel from the mind of the Buddha to the minds of sentient beings. This is why I always remind everybody to “take the Buddha-mind as your own mind.” The Buddha has already given His mind to sentient beings, so we must accept it so that it becomes our mind. This is the turning of the Dharma-wheel.

He “teaches the Buddha-wisdom for this reason, to teach sentient beings to develop Buddha-wisdom.” He teaches sentient beings in hopes that they will go towards right understanding, right views, Right Dharma and right thinking. This is how people in the world can gradually approach the Bodhisattva-path.

Thus they become “replete with great spiritual powers and know well the door to all Dharma.”

They are replete with great spiritual powers and know well the door to all Dharma: The Dharma taught by the Buddha is both for living in and transcending the world. These teachings are for all noble beings to enter the path and comprehend the door to all Dharma.

Everything the Buddha teaches is for the sole purpose of helping us to truly draw near the Buddha-Dharma. The Buddha always leaves the door open in the hope that we can all enter the teachings He has given. The Dharma taught by the Buddha “is for both living in and transcending the world.” As we are living in this world, [we must know] how to interact with people and deal with matters, as well as how to view worldly matters. We can also transcend the world. If you are willing to engage in the practices for transcending the world, the method is to become a monastic. The Buddha gives teachings impartially. These teachings are “for all noble beings to enter the path and comprehend the door to all Dharma.”

“The door to all Dharma” is the door to His mind that the Buddha opened to deliver the Dharma to everyone. All of us must also open the door to our own minds to accept the Dharma expounded by the Buddha. We must take the Buddha-mind as our mind. The door to the Buddhist teachings is open, so we can enter when we wish. Whether we go in or not is up to us. Are we willing to spend a very long time interacting with a countless number of people to create blessed causes and good affinities? This depends on our patience and love. How can we eliminate our ignorance and afflictions? How can we completely rid ourselves of our bad habitual tendencies? This is very important, and it is all up to us. So everyone, we must always be mindful.

Episode 499 – Plant a Foundation of Blessings and Wisdom

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>> “By doing one good deed, we create one portion of blessings. With the root of virtues and purifying practices both blessings and wisdom will thrive. When we sincerely connect to the Buddha’s mind we can shoulder the burden of the Great Dharma.”

>> “The number of these Bodhisattvas is countless, boundless and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”

>> “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet. These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation.” So, “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet.”

>> The land of Flower Light Buddha will be pure. The Bodhisattvas there are great in number. The magnificence of that realm is difficult to explain in words. Whenever Bodhisattvas wish to walk anywhere, jeweled flowers will spring up beneath their feet.

>> Jeweled flowers spring up beneath their feet: “Jeweled” means that they are precious and true. “Flowers” represent their blessed causes and good deeds. With the actions and conduct of Bodhisattvas, they carry out the true causes that will enable them to attain Buddhahood.

>> These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation: For a long time, they have cultivated Bodhisattva-practices. So, they are not newly inspired and their roots of goodness have been deeply planted.

>> Virtue means goodness. Foundation means roots. So, “the merits from doing all good deeds”

>> Become the virtuous foundation of Bodhi. “They have long cultivated a virtuous foundation and have often been praised by the Buddha. They deeply penetrate true wisdom, have wondrous clarity of their true nature and constantly cultivate Buddha-wisdom.”

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“By doing one good deed,
we create one portion of blessings.
With the root of virtues and purifying practices
both blessings and wisdom will thrive.
When we sincerely connect to the Buddha’s mind
we can shoulder the burden of the Great Dharma.”

I want to share with you that, “By doing one good deed, we create one portion of blessings.” We must unceasingly accumulate blessings. When we open our mouths to speak kind words, we can inspire people’s spiritual aspirations and strengthen their faith. Our kind words can transform their minds. That is a good deed. We can also lend someone a hand; if they cannot lift a heavy object, we can share their burden. This is also a good deed. Doing a good deed will give us additional blessings. As we grow in goodness and blessings, we can also form good affinities. So, by doing one thing, we can accomplish three. Isn’t this something we can easily do on a regular basis? Thus, accumulating blessed karmic conditions is actually not difficult.

We should be able to constantly nurture our willingness to help others. That will make us most happy. When we inspire people’s spiritual aspirations and awaken the goodness in them, we are creating blessed conditions. These blessed causes, conditions and retributions are what we must continue to accumulate. So, the Buddhist sutras say that [spiritual cultivation] will take a long time. The Buddha hopes that over a long period of time, people will create connections with others and will give of themselves to more people, and with everything they say and everything they do, create blessed causes and blessed conditions. These are blessed actions. Thus, as we learn the Buddha’s teachings, we must do good deeds. This is not very difficult.

Thus we say, “with the root of virtues and purifying practices.” Doing good deeds is really not very difficult. However, it is important to nurture our virtues, the root of our virtues. We must “plant all roots of virtues” by continuously accumulating and planting many blessed causes. Every spiritual practitioner must continue to plant these roots of virtues in every lifetime. Planting roots of virtues is the only way to deepen their blessed causes and conditions. This is why I have always said in the past that we must plant good seeds deep in our minds. If our virtues can be deeply rooted, “both blessings and wisdom will thrive.” To cultivate both blessings and wisdom and for them both to thrive,

we must be sincere. We must, with our utmost sincerity, connect with the Buddha’s mind. Our sincerity must extend beyond paying respect to the Buddha. Whenever we interact with people, we must always do so with the same reverence. Expressing this reverence in our conduct is also a way that we are making offerings. The Buddha taught us in the hope that all of us, with our intrinsic Tathagata-nature, our nature of pure True Suchness, will always have respect for ourselves. So, with utmost reverence, we can connect with our nature of True Suchness, which is the Buddha within us. Sakyamuni Buddha’s Dharma has spread around the world. Relying on His Dharma, we can apply the teachings in our actions. So with this Dharma, we can return to our nature of True Suchness.

When we connect to our pure nature and the Buddha’s mind, we can turn the great Dharma-wheel. “When we sincerely connect to the Buddha’s mind, we can shoulder the burden of the Great Dharma.” Taking up the Tathagatha’s family business and turning the Dharma-wheel is very important. When we learn the Buddha’s teachings, we must awaken ourselves and also others. Only when we awaken ourselves and others will we have perfect awakened conduct. When we benefit ourselves and others, we are creating the greatest field of blessings. This is what we must put our hearts into.

The previous sutra passage states,

“The number of these Bodhisattvas is countless, boundless and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”

This tells us that there are many Bodhisattvas in the land of Flower Light Tathagata. Many great treasures adorn this land. These great treasures are Bodhisattvas. How many Bodhisattvas are there? There are so many, the number is “inconceivable, beyond calculation or comparison.”

So we see, from the moment Flower Light Buddha formed His initial aspirations, there must be a very long period where. He transforms sentient beings and forms good affinities with them. Doing one good deed creates one portion of blessings. So, He must do many good deeds and create many blessings to accumulate enough to enable so many people to form Bodhisattva-aspirations. These Bodhisattvas are the treasures of this land.

I constantly say that Tzu Chi volunteers are. Tzu Chi’s treasures. By mindfully giving of themselves to others, they dignify the places where Tzu Chi exists. In Africa, regardless [of the distance], volunteers from Swaziland or Mozambique, often travel to South Africa to attend volunteer training classes with the South African Tzu Chi volunteers. Regardless of how terrible their conditions are, they make use of their spiritual wealth. They [help others] joyfully and willingly. They learn about how to benefit others and how to bring happiness to themselves. They go from feeling poor to feeling rich. This is how, with utmost reverence, they connect with the Buddha’s mind.

As they learn to connect with the Buddha’s mind, they can also spread the seeds of goodness to inspire others to discover their spiritual wealth. Isn’t this the Buddha’s one great cause for coming to this world? Anyone can discover the spiritual wealth within themselves. Anyone can form the seeds of Bodhi.

As these Bodhi-seeds and their spiritual wealth continue to grow, they create blessed causes and good conditions. Doesn’t all this come from taking action to give to others? So every seed, every seed of Bodhi, every Bodhi-tree, can influence a wide expanse of land. This is how Bodhisattvas bring dignity to and adorn that land. Similarly, in Tzu Chi, the volunteers are the treasures who dignify these places of spiritual cultivation.

Next we will discuss how,

“Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet. These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation.” So, “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet.”

This is because Flower Light Tathagata’s land will be very pure, without the slightest bit of defilement. Our Saha World is filled with the Five Turbidities. It is filled with sentient beings’ defiled perspectives. Our perspectives are not pure at all. This is because our perspective is, “Other people are always wrong, but I am right. I should have first claim on all material things. I should receive all the recognition.” Think about this, people nowadays have many such defiled perspectives, not to mention other [turbidities]. This Saha World is truly very turbid.

But, when Sariputra attains Buddhahood in the future, he will do so in a land where everyone is a Bodhisattva. Everyone’s perspectives will be gentle, wholesome and accommodating; no one’s heart will be defiled by turbidities. This is how Bodhisattvas adorn the land with their purity.

Our recycling volunteers’ work is very similar. Anywhere there are recycling volunteers, the amount of trash decreases and our material resources increase. We hope we will no longer need to always extract crude oil [to produce new things]. We can recycle and reuse these materials instead. The things in our trash are all treasures. In the Saha World, Bodhisattvas like this protect the earth. Think about it, with the heart of a Bodhisattva, people can naturally purify this land.

So, this Bodhisattva’s state of mind is what Flower Light Buddha will help them achieve. Everyone in His land will be a Bodhisattva. Everyone who gathers in that land will be people who had a karmic affinity with him. But, they still need to diligently advance, aspire to listen to more teachings and accumulate more wisdom and blessed karmic conditions. This is in preparation for them to go into the world to transform sentient beings. So, there will be many Bodhisattvas there. The great magnificence of that realm cannot [really] be described in words.

The land of Flower Light Buddha will be pure. The Bodhisattvas there are great in number. The magnificence of that realm is difficult to explain in words. Whenever Bodhisattvas wish to walk anywhere, jeweled flowers will spring up beneath their feet.

When they walk, “jeweled flowers spring up beneath their feet.” This means that they have planted blessed seeds, attained the blessed fruit and are very steadfast. With each steady step, they cultivate blessings and wisdom. This is symbolized by flowers springing up beneath their feet. With every move they make, they are diligently cultivating blessings and wisdom.

Jeweled flowers spring up beneath their feet: “Jeweled” means that they are precious and true. “Flowers” represent their blessed causes and good deeds. With the actions and conduct of Bodhisattvas, they carry out the true causes that will enable them to attain Buddhahood.

In the meaning behind “jeweled flowers spring up beneath their feet, jeweled” means they are precious and true. In that land, Bodhisattvas who form aspirations and make vows will all be very sincere, and reverent, as well as firm in their resolve. This the meaning of “jeweled. Flowers” express that they are creating blessed causes and doing good deeds; these flowers are so magnificent.

Confucius said, “Wealth enriches the house; virtue enriches the body.” When we visit the homes of wealthy people, we can tell whether the family is rich because the architecture and furnishings show off their wealth. On the other hand, virtue can dignify people. We do not need to go to their homes. They do not need to have tangible wealth. Just by seeing them, respect will arise in our hearts. These are people with character. We can believe whatever they say. Their words carry great weight. This is how “virtue enriches the body.” This comes from the blessed causes and good deeds that they have planted.

So, “virtue enriches the body.” It helps people to have faith in us. In order for people to trust us, we must have faith in the Dharma. Our root of faith must be deeply grounded for our resolve to be firm. Only then can we have “the actions and conduct of Bodhisattvas.” Everything we carry out will be “true causes that enable us to attain Buddhahood.” This is what we create through our daily actions.

“These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation.” The Bodhisattvas in the era of Flower Light Buddha will not be just beginning to form aspirations. No. As I just mentioned, for a long time, Sariputra will continue to spread the seeds of love. He will constantly return to the Saha World. Entering into the evil world of Five Turbidities, he will be able to maintain the purity of his mind. As he interacts with people, he will create positive causes and blessings. Then the people who form affinities with him, those who have been purified by him, will be the ones to bring about that land.

These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation: For a long time, they have cultivated Bodhisattva-practices. So, they are not newly inspired and their roots of goodness have been deeply planted.

Therefore, in this land, Bodhisattvas are considered great treasures that adorn the land. They are not newly-inspired Bodhisattvas. These Bodhisattvas have, for a long time, deeply planted their roots so the roots are now thriving.

Thus, they “are not newly inspired.” This also means that their roots of goodness are already deeply planted.

Virtue means goodness. Foundation means roots. So, “the merits from doing all good deeds”

are achieved over past lives. These merits bring the fruits of Buddhahood and.

Become the virtuous foundation of Bodhi. “They have long cultivated a virtuous foundation and have often been praised by the Buddha. They deeply penetrate true wisdom, have wondrous clarity of their true nature and constantly cultivate Buddha-wisdom.”

These are Bodhisattvas who have constantly been praised by the Buddha. Sakyamuni Buddha also constantly praised past Bodhisattvas who had come to assist at His Dharma-assembly. He also constantly praised the many Bodhisattvas who had just formed their initial aspirations. At the beginning of the Lotus Sutra, the Buddha praised each disciple on how, throughout their past lives, they have continually protected their pure minds. But their great aspirations had yet to be inspired. In order to inspire them to form aspirations, He continually praised them. Thus, they were often praised by all Buddhas. Sakyamuni Buddha did this at this assembly. The future Flower Light Buddha will also

praise them for “deeply penetrating true wisdom.” This means they “have wondrous clarity of their true nature and constantly cultivate Buddha-wisdom.” This is very important. We must make an effort to [develop] this wisdom. True wisdom is Buddha-wisdom. Buddha-wisdom is our nature of True Suchness. We must return to our nature of True Suchness and explore it. In our nature of True Suchness there is a vow, and we must thoroughly realize it.

To do this, we must first take the Buddha’s teachings into our hearts. Then we must [observe] the various appearances of sentient beings. Every sentient being has a different appearance of suffering. They have all accumulated countless causes of suffering and countless conditions for suffering. These causes and conditions of suffering can be seen among the people. Therefore, “wisdom comes from experience.” This why being among the people is the best place to engage in spiritual practice, as we can verify that what the Buddha taught was the True Dharma. This is how we can give rise to firm faith, understand the law of karma and recognize karmic conditions. To understand the karmic law of cause and effect, we must be mindful and constantly make an effort to do good deeds and create blessings. “By doing one good deed, we create one portion of blessings.”

So as I mentioned before, we must achieve 32 Marks to attain Buddhahood, complete 100 good deeds to attain a blessing. This passage encourages us to make an effort to do good deeds and accumulate blessings. Our virtuous foundation must be pure; our hearts must always remain pure. Only by going among people with a pure mind to create blessed causes and conditions are we connecting with the Buddha’s mind with utmost sincerity. This is the only way to shoulder the Tathagata’s family business.

In that land adorned by great treasures, there will be countless Bodhisattvas gathered. In this world, perhaps those now walking the Bodhisattva-path will be among those countless Bodhisattvas in. Sariputra’s future as Flower Light Buddha. Those countless Bodhisattvas are currently practicing the Bodhisattva-path in this Saha World. They are those planting blessed causes and creating blessings among people. Thus, we must have faith and always be mindful.

Episode 498 – Bodhisattvas are Inconceivably Numerous

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>> “The path to Buddhahood extends as long and far as the vast universe. The wondrous Dharma is as deep and wide as the great ocean. The wondrous enlightenment of all Buddhas is mighty and magnificent. Pure wondrous wisdom is the Tathagata-garbha.”

>> That kalpa will be named Great Treasure Adornment. Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures.

>> “The number of these Bodhisattvas is countless, boundless, and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”

>> Bodhisattva is a Sanskrit word. It means awakened sentient being. It refers to people who are awakened and diligently advance toward the truth of the Buddha’s great realizations.

>> This means those who seek the Buddha’s teachings

>> They “bravely forge ahead to advance towards Bodhi, while not forgetting their great vows.”

>> “Transform sentient beings.”

>> “Countless, boundless and inconceivable, beyond calculation or comparison. Without the power of the Buddha-wisdom, one cannot understand how many there are.”

>> The Buddha’s wisdom is also called unsurpassed perfect wisdom. There is nothing He does not know. This unsurpassed perfect wisdom is called Buddha-wisdom, which is supreme, universal, perfect enlightenment.

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“The path to Buddhahood extends as long and far as the vast universe.
The wondrous Dharma is as deep and wide as the great ocean.
The wondrous enlightenment of all Buddhas is mighty and magnificent.
Pure wondrous wisdom is the Tathagata-garbha.”

The path to Buddhahood is truly long! In the past few days, we have been discussing how. Sakyamuni Buddha had, from Beginningless Time up to the time of [that Dharma-assembly,] drawn near Buddhas for countless kalpas. Clearly, in Sakyamuni’s past, for the sake of seeking the path to Buddhahood, He had already come a long and far way.

The path to Buddhahood is “unconditioned Dharma.” It truly cannot be seen or touched, yet its principles are everlasting and penetrate the truths of the universe. Indeed, this path is very long. It is like the vast universe. Exactly how long, how wide and how high is the universe? Even now we cannot estimate its size. Isn’t the path to Buddhahood the same? Though the universe actually has bounds, the path to Buddhahood, the Dharma, is endless and without bounds. So, it is like the vast universe.

“The wondrous Dharma is as deep and wide as the great ocean.” However big the universe is, the path to Buddhahood is just as long. However vast and deep the ocean is, that is how vast and deep the Dharma is. And so, the true principles of the Dharma truly encompass everything. This applies even to our daily living. Every thought that arises is the Dharma and every move we make is a step on the path.

During the Buddha’s lifetime, there was a spiritual practitioner who went to see Him with a heart of deep reverence. He made an offering of flowers. The Buddha asked him, “What is it that you seek?” He replied, “I am engaging in spiritual practice. All I am seeking is a path.” The Buddha told him gently, “Let go.” Reverently, he put the flowers down and put his palms together. The Buddha said again, “Continue to let go.” So, he put down both of his hands and waited to hear the Buddha give teachings. But the Buddha told him again, “You still must let go.” The spiritual practitioner said, “Since I want to engage in spiritual cultivation, I must learn the path. Please be compassionate and teach it to me.” The Buddha told him, “It is your desire to seek the path to Buddhahood that you must let go of.” Hearing this, the spiritual practitioner immediately awakened and understood what the Buddha meant. A mind that is free of discursive thoughts and not seeking anything is a mind that has let go.

On the long and far path to Buddhahood, we must first let go of everything in our minds. We must let go of our greed, anger, ignorance, arrogance and doubt. We must let go of all our afflictions. If we are seeking anything, we will experience gain and loss. So, we must even let go of our “seeking” mind, then we will have no sense of gain and loss. This is something we must mindfully comprehend.

“The wondrous enlightenment of all Buddhas is mighty and magnificent.” The wondrous enlightenment of all Buddhas is mighty and magnificent. With a path and Dharma that is so high, profound and long, where should we begin? We begin by letting go and being at peace. Only when our minds are at peace, can we comprehend all Buddhas’ wondrous enlightenment, which is unsurpassed, mighty and magnificent. It is so high and so deep, as deep as an ocean and as high as a mountain. It is as high as Mt. Sumeru. Truly, for us to completely comprehend the wondrous Buddha-Dharma, our minds must be at peace.

So, “Pure wondrous wisdom is the Tathagata-garbha.” Not only must our minds be at peace, we must also return to what we intrinsically have, the pure Tathagata-garbha consciousness. Actually, the Dharma is really close to us; it is so close that it is already in our hearts. What more are we seeking? We just need to understand how to return to our intrinsic Tathagata-nature. Since [it is already within us], we just need to calm the mind and maintain this pure state of mind. This is what we must be diligent about each day. We must listen and we must share. Aside from listening and sharing, we must keep walking. So, we must put the Dharma into practice.

As I said earlier, “That kalpa will be named. Great Treasure Adornment.”

That kalpa will be named Great Treasure Adornment. Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures.

Sariputra will not only attain Buddhahood in a magnificent land, he will reside there for a long time. Thus, in that era, in that “kalpa” or time, the name of that era, that kalpa’s name, will be Great Treasure Adornment.

Why will it be named Great Treasure Adornment? Because in Flower Light Buddha’s land, Bodhisattvas will be considered great treasures. In that land, people will delight in the Buddha and the Dharma and aspire to practice the Bodhisattva-path. Therefore, in that country, Bodhisattvas will be considered great treasures.

I have also constantly asked, “What do Taiwanese people treasure? They consider being loving and kind a treasure.” Indeed, in Taiwan, so many people have formed aspirations. Every day, each one of them works hard on behalf of society and for all people. They give unconditionally. Even just counting recycling Bodhisattvas, we have over 70,000 volunteers. Every day, they work for the sake of the land, to protect the earth and cherish its resources. They care for all things. There are so many of these Bodhisattvas, ranging from the very young to the very old.

See, they are the treasures of Taiwan. In this era, in this country, there are all these people who are content and happy. There are so many who give unconditionally. They are treasures. In the Buddha’s prediction for Sariputra, there are many people aspiring to walk the Bodhisattva-path. Thus, the name of that era and kalpa will be. Great Treasure Adornment.

Next, we will discuss how,

“The number of these Bodhisattvas is countless, boundless, and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”

That land is adorned by great treasures. In that land, there are many Bodhisattvas, a countless, boundless and inconceivable number. How many of them are there? We cannot count how many there are. If we ask, “What is Earth’s population now?” people will say, “Over 7 billion.” But the Buddhist sutras are writing about the land where Sariputra will attain Buddhahood. For Sariputra to attain Buddhahood, it will take a countless and boundless number of kalpas. This means this is a long time from now, and he must still create good affinities with many beings, lifetime after lifetime. So, after a very long time, there will naturally be many people who will have good affinities with him. So, the Buddha predicted that in the future, among the population at that time there will be so many people who have formed aspirations we will be unable to describe it with a comparison.

I often talk about how, 50 years ago, the population of Taiwan was over 8 million. Now, 50 years later, it is around 23 or 24 million. Imagine if this continues into the future, far into the future. The number of Bodhisattvas will be incalculable. “Without the power of Buddha-wisdom one cannot understand how many there are.” Only a Buddha can know how many Bodhisattvas there will be in the future. Of course I hope that now, every day, we will continue to recruit more Bodhisattvas. I hope that the number of Bodhisattvas will increase every day.

Next, we will discuss how. “The number of these Bodhisattvas is countless, boundless and inconceivable.”

Bodhisattva is a Sanskrit word. It means awakened sentient being. It refers to people who are awakened and diligently advance toward the truth of the Buddha’s great realizations.

Sariputra’s land will be like this. Bodhisattva is [a Sanskrit word]. In Chinese we simply call them “pusas.” We should call them Bodhisattvas, but because we love simplifying things, so we call them “pusas” for short. A Bodhisattva, when translated according to its meaning, is an “awakened sentient being,” someone with awakened love. They diligently advance toward the truth of the Buddha’s great realizations. To put it more simply, with their awakening, they seek the path to Buddhahood. The more Buddha-Dharma we understand, the more ignorance we can eliminate and the more we can develop our wisdom-life. As our wisdom grows, we become more awakened. This is what an awakened sentient beings is.

Sentient beings are living beings. They are living beings with feelings. A living being with feelings does not necessarily refer to a human. When a mosquito bites us, we may try to hit it, but as soon as we move our hand, it flies away. It bites us to survive. It takes a little of our blood to sustain its life. But when we are bitten by a mosquito, once we feel it, anger arises in us and our hand moves; we very naturally want to swat it. Humans and mosquitoes are both animals that have feelings. This also includes many others. Sentient beings are living beings, many different kinds of living beings. All of these are considered sentient beings;

the Five Destinies coexist in the human realm. There are those who live in happiness and wealth, like being in heaven on earth. There are also those who live like ordinary humans. Of course, there are those who are on the wrong track and commit evil acts. Of the evil [destinies, the first] is hell. Those guilty of the Ten Evils and the Five Offences will descend into hell. Those who do not abide by the principles of being human will descend into animal realm. As for people who are stingy, greedy, jealous, who are unwilling to give and want everything for themselves, when they meet sages, will not only fail to praise them but will try their best to slander and ruin them. These people will end up in the hungry ghost realm. This is how the Five Destinies coexist here.

However, in the human realm, there are also the Four Noble Realms. The Four Noble Realms include that of the Buddha, the greatest noble being, as well as Bodhisattvas, who are awakened sentient beings. Awakened beings follow the Buddha’s teachings; they seek the path to Buddhahood and transform sentient beings. They bring relief to people in this world; this is what makes them Bodhisattvas. Then there are the Solitary Realizers, who only seek to awaken themselves. The ones who only listen to Dharma, Solitary Realizers and Hearers, only focus on their own self-awakening.

In this world of sentient beings, all Ten Dharma-realms are in the human world. There are Buddhas, who manifest here. There are Bodhisattvas, who seek the Buddha’s teachings. There are Hearers and Solitary Realizers, who only seek to awaken themselves. There are also heavenly beings, who enjoy pleasures, asuras and those in the Three Evil Realms. We can see all of them in this world. Asuras frequently want to fight and confront others. Recently, we have been discussing manmade calamities. These disasters arise from the minds of asuras, which are off-balance. People who do this are considered asuras.

As people living regular lives, we have a chance to hear the Buddha-Dharma. We have a chance to become Bodhisattvas. We have this chance to hear the Dharma, so little by little, we will accumulate many small realizations, and in this way, we can attain a great awakening. So, awakened sentient beings diligently advance toward the truth of the Buddha’s great realizations. We cannot deviate from the Buddha-Dharma; we must immerse ourselves in the Buddha’s absolute truths. In our daily living we must not deviate from our aspiration to seek the path to Buddhahood.

This means those who seek the Buddha’s teachings

must be courageous and diligent.

They “bravely forge ahead to advance towards Bodhi, while not forgetting their great vows.” They seek the path to Buddhahood and.

“Transform sentient beings.”

There will be Bodhisattvas like these during Flower Light Tathagata’s era of Great Treasure Adornment. Those Bodhisattvas will be just like this. On one hand, they continue to learn and practice. On the other hand, they do not forget their initial aspirations, which are the Four Great Vows. They diligently and earnestly immerse themselves in the stream of the Dharma to prepare themselves to transform sentient beings.

As for the Four Great Vows, some people may think, “Aren’t the Four Great Vows about seeing suffering sentient beings and aspiring to transform them?” But in that era, if everyone practices the Bodhisattva-path, how will there be people who suffer? It is said, “It is difficult for the wealthy to learn the path.” In that land, in that era, everyone will be very wealthy. But since they can hear the Buddha-Dharma, people become awakened. People who are truly awakened are considered the rich among the rich.

In Tzu Chi there are also many who are the rich among the rich. They give their money and contribute their efforts. They humble themselves. They also take the Dharma into their hearts and manifest it in their actions. The same principles apply in the future land of Great Treasure Adornment that will be led by Flower Light Buddha, where there are many Bodhisattvas. The number of these Bodhisattvas will be.

“Countless, boundless and inconceivable, beyond calculation or comparison. Without the power of the Buddha-wisdom, one cannot understand how many there are.”

There will be so many of them.

The Buddha’s wisdom is also called unsurpassed perfect wisdom. There is nothing He does not know. This unsurpassed perfect wisdom is called Buddha-wisdom, which is supreme, universal, perfect enlightenment.

The Buddha’s wisdom is unsurpassed perfect wisdom. The wisdom of the Buddha already surpasses anything and everything. I constantly tell everyone that. He is the Great Enlightened One of the Universe and has exceptionally transcendent, unsurpassed perfect wisdom. “There is nothing He does not know. This unsurpassed perfect wisdom is called Buddha-wisdom; it is supreme, universal, perfect enlightenment.” This is Buddha-wisdom.

The path to Buddhahood is long and far. From the time the Buddha began to engage in spiritual practice until the present, countless kalpas have passed. The path to Buddhahood is truly long and far. So, we must take good care of our minds and take this most wondrous Dharma to heart. When we protect our pure minds while giving, we are seeking the path to Buddhahood and transforming sentient beings. Thus, over this long span of time, in every moment we must always be mindful.

Episode 497 – The Magnificence of Great Treasures

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>> “All karma we create becomes causes and seeds. Good or bad, they are planted in our consciousness. Throughout kalpas, these seeds never decay, so we will follow our karma. The karmic law of cause and effect is true, not false.”

>> “Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles.”

>> That kalpa is named Great Treasure Adornment. Why will it be named Great Treasure Adornment? Because in that land, Bodhisattvas are considered great treasures.

>> When the average human lifespan is 84,000 years, with the passage of every 100 years, it grows shorter by one year. This decrease continues until the average human lifespan is ten years. Then with the passage of every 100 years, the average increases by one year. This increase continues until the average is 84,000 years. The time it takes for this decrease and increase is called one small kalpa 20 of these increases and decreases is one medium kalpa. The time it takes for a world to form, exist, decay and disappear, this long period of time, is one great kalpa.

>> “Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures.”

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“All karma we create becomes causes and seeds.
Good or bad, they are planted in our consciousness.
Throughout kalpas, these seeds never decay, so we will follow our karma.
The karmic law of cause and effect is true, not false.”

Over the last few days I have shared this with you. All the good and bad karma we create is stored in our storehouse consciousness. If we do good deeds, we create positive causes. If we do evil deeds, we create negative causes. Whether we do good or evil, all the karma we create becomes seeds.

Normally, when we are with other people and see them do things that make us happy, we will joyfully praise them. We will even take joy in their work. The opposite of this is, when we see others doing good deeds, we are unhappy with them. Not only are we unhappy, we may slander them and spread malicious rumors. This creates bad karma. Each evil deed will produce a negative cause, which also becomes a seed.

In this way, over our entire lifetime, we do not know how many times we have rejoiced in the good deeds of those we have an affinity with. We also do not know, over our entire lifetime, how many times we have met people we have no affinity with, and no matter what they do, we are unhappy with them and are even jealous of them and slander them. So, we may create good or bad karma. This is because we are ordinary people.

Ordinary people live in a place where the Five Destinies coexist. In a world filled with such a chaotic mix, no matter how much good or bad karma we create, “Good or bad, [seeds] are planted in our consciousness.” Whether these are good or bad seeds, they are stored in our eighth consciousness.

“Throughout kalpas, these seeds never decay, so we will follow our karma.” When we create a seed in this lifetime, it may not necessarily run its full course in the next life. Our good and bad karma will cause our next life to be complicated, leading us to create even more complicated karma. Therefore, we continue to store up more karma. If we cannot exhaust our retributions in our next life, they will be carried over to the life after that. Whether we end up as human, ox, horse, etc., that is the result of the karma we have created. All the good and evil we do leads us somewhere in the Five Destinies. Whatever karma we create is stored [in our consciousness]. Based on this principle, throughout kalpas, the seeds never decay.

With these good and evil causes and effects, no matter how many lifetimes we go through, we still follow the karma that we have created. The only exception is if we have the good karmic conditions to encounter wholesome and awakened people who have a karmic affinity with us. When they share the Dharma, we will feel happy. We will accept it and change our ways. We will correct all the various mistakes we have made in the past.

Making changes is very hard; we must be determined. Since we want to change, we must do it now, not say, “Let me take my time.” If we take our time, we continue to act out of our habitual tendencies and will quickly forget the wholesome teachings. We will still be dragged by our karmic conditions and be drawn deeper into this trap, step by step.

Look at Sariputra, though he engaged in spiritual practice, when faced with just one instance of adversity, his great aspirations and vows immediately vanished. Nonetheless, he had one advantage, which was that in lifetime after lifetime, he continually sought to awaken himself. So, he kept his mind pure and undefiled, without any negative affinities that could pull him away [from his spiritual cultivation]. Thus, he was able to follow Sakyamuni Buddha in spiritual practice life after life. But as for forming great aspirations and vows, because of that one time, he remained stubborn and still clung to [the Small Vehicle]. So even after he came to. Sakyamuni Buddha’s place of practice, for more than 40 years he remained unyielding. Finally, at the Lotus Dharma-assembly, he finally opened up his mind and formed aspirations and made vows.

This is really not an easy matter. Sariputra already had the karmic affinity to follow Sakyamuni Buddha and engage in spiritual practice for many lifetimes. As for ordinary people like us, who knows how long we have been separated from Sakyamuni? In the past, did we have the karmic conditions to create good affinities with Him? If so, our connection must have been very weak, as we have continued to transmigrate in the Six Realms. Living among the multitude of sentient beings, we still have an unawakened mind that fluctuates; it goes up and down and is not fixed. This is the mind of ordinary people. We just cannot take good care of our mind.

We must believe that “throughout kalpas these seeds never decay.” Through cause and effect we follow our karma. However we create karma, these causes will result in their effects, so we always follow the karma we create. Thus, these seeds will never decay;

“The karmic law of cause and effect is true, not false.” These causes and effects will always exist. So, we must thoroughly cleanse our storehouse consciousness and quickly clear out our bad karma. How do we eliminate [bad karma]? We eliminate karma whenever conditions appear.

When we are among people, we must know how to see into [the truth of] life. This is the way the world is; when things do not go the way we want, if we compare ourselves to other people, then we will realize how blessed we are. Although we have afflictions, we already understand that we have created them ourselves. We created the causes of afflictions, resulting in the effect of being afflicted. Now that we understand this, we can willingly accept [the results of] the unwholesome causes and conditions we created in the past. This is because while among sentient beings, we can see this happen. So, we can eliminate our own karmic obstructions and create blessings [by helping] others. Thus we can safeguard our minds and not be affected by sentient beings. Sometimes, even when we are suffering greatly, we can still help others.

In this large organization of Tzu Chi, don’t we often hear about this and see it happening? Tzu Chi volunteer are Living Bodhisattvas, who engage in spiritual practice among people. Some of them live a tough life themselves, but they still do their best to help others. Although their lives are hard, they feel very content and grateful. Doesn’t this make them Living Bodhisattvas? Aren’t they eliminating karmic obstructions? This is something we must be very careful of; we must take good care of our minds, because the law of karma is always truly in effect. Only we can increase our own [good] karma; only we can weaken and eliminate our karma. Eliminating bad karma and increasing our wisdom all depends on us.

The previous sutra passage states,

“Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles.”

When this Buddha appears in the world, it will not be in an evil world. In that land, everyone will be practicing the Bodhisattva-path. “Because of your original vows” means that that [future] Buddha is now Sariputra, who was starting to follow his original vows and walk the Bodhisattva-path; starting now, he will practice the Bodhisattva-path. The first time he made these vows was not in this lifetime. Countless lifetimes ago, he had already formed this aspiration. But because of one single event, his aspirations vanished. Now he was restoring that initial aspiration. “Because of [his] original vows” means he wanted to restore the vows he made. This was why he aspired to carry out the teaching of the Three Vehicles. Since sentient beings’ capacities varied greatly, to teach all sentient beings to attain Buddhahood, he has to make use of the Three Vehicles to guide every sentient being to form great aspirations, make great vows and walk the Bodhisattva-path.

The next sutra passage states that this Flower Light Tathagata will appear in such a magnificent land. How long will this period of time be? It will be a great kalpa.

That kalpa is named Great Treasure Adornment. Why will it be named Great Treasure Adornment? Because in that land, Bodhisattvas are considered great treasures.

This starts with that country. Whether [we calculate] the time from the lifespan of a Buddha or a human, that kalpa is named Great Treasure Adornment. Right now, in our Saha World, how many countries are there? Different countries have different names. In that country, in that time and that place, that era will have the same name as the country; that is its kalpa, its era. In our Saha World, for example, what is the average lifespan? Nowadays (2013), very few people live past 100 years. The average lifespan is around 70 years.

I saw a news report about an old man in Bolivia who is 123 years old. He lives by himself on a remote hillside. Though he [is old], he still moved around easily, walking even faster than his interviewers. His posture was very straight. His speech was clear, his actions were energetic. He was still very nimble. See, there are still people in this world who live for more than 100 years.

When I was in Taipei the last time, I saw an 102-year-old elderly Bodhisattva. He did not need any help to walk up the stairs, nor did he need any help to go down the stairs. When he visited me, he stood up very straight. He was not hunched over and did not look worn out. He is not only long-lived, but also healthy. In this world, some people have long lifespans, while others may have very short ones. This averages out to about 70 years.

In summary, from the Buddha’s lifetime until now, if the average lifespan decreased by 1 year after every 100 years, it would have decreased by over 20 years. If we use modern science to to calculate the average lifespan, the number is quite close.

So in the end, just how long can people live in this world? The name of that country, that kalpa, is Great Treasure Adornment. That era has a name, much like how we have a name for the current era we live in. “Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures” in that era, that country will consider Bodhisattvas to be great treasures. This is because in that country, there are many Bodhisattvas.

Let us understand the word “kalpa.” Kalpa is a unit of time. Kalpa is a Sanskrit word. It means a very long period of time. This very long period of time is very difficult to calculate.

We are living on Earth. The Earth is in a solar system. This solar system contains planets, These eight planets orbit the Sun as they rotate around their axis. This is how they move. For Mercury to orbit the Sun, we calculate that it takes about 88 Earth days. For Venus, it takes 225 Earth days to complete one orbit of the Sun. What about Earth? For the Earth to orbit the Sun, it takes 365 days. As for Mars, since it is relatively far from the sun, when it revolves, it takes 687 Earth days to orbit the Sun. For Saturn, it takes even longer. It takes 10,760 Earth days. Then there is also Uranus, which takes 30,799 days to orbit the Sun [30,799 Earth days] is equal to about 84 years on Earth. There is still Neptune. The time it takes to orbit the Sun is quite long! It takes 165 Earth years.

In summary, “time” is very difficult to calculate. Units of time [are relative], so they are difficult to define. A kalpa is a long period of time, and there are even longer periods of time. What we are discussing now is only one solar system that occupies a small part of the universe. Therefore, we cannot definitively say that this is how long one day is. So, we have sayings like “as long as the earth and the heavens exist” or [concepts] like kalpa. A kalpa is a way to distinguish a period of time. How can we distinguish these periods? Buddhist sutras tell us how. This is a difficult number to calculate.

When the average human lifespan is 84,000 years, with the passage of every 100 years, it grows shorter by one year. This decrease continues until the average human lifespan is ten years. Then with the passage of every 100 years, the average increases by one year. This increase continues until the average is 84,000 years. The time it takes for this decrease and increase is called one small kalpa 20 of these increases and decreases is one medium kalpa. The time it takes for a world to form, exist, decay and disappear, this long period of time, is one great kalpa.

According to the Buddhist sutras, when the average human lifespan is 84,000 years with the passage of every 100 years, the average decreases by one year until the average human lifespan is ten years. Think about it, how long would this take? It is very hard to calculate.

Our world is increasingly turning into the evil world of Five Turbidities, with many natural and manmade disasters. During natural disasters, the Earth is damaged and people are hurt or killed. Manmade disasters also constantly occur, so life becomes increasingly unpredictable. Thus, although the world population is large, both manmade calamities and natural disasters have caused many injuries and deaths. Thus, as time passes in this evil world of Five Turbidities, people’s lives will be [shortened].

Then, when the average human lifespan is ten, people will awaken and reflect on themselves, so their lifespan will gradually increase again. It will increase by 1 year every 100 years, until the average human lifespan reaches 84,000.

The time it takes for this decrease and increase is called one small kalpa. One decreasing kalpa and one increasing kalpa form one small kalpa 20 small kalpas comprise one medium kalpa. Four medium kalpas become one great kalpa. One great kalpa is truly a very long time. In summary, 80 small kalpas comprise one great kalpa. This very long period of time is a “kalpa.” All this time is still just one great kalpa. So, this means that in the world of Flower Light Tathagata, time is very long, and the human lifespan will also be very long.

“Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures.” This is because in that country,

the true and wondrous Dharma of the Great Vehicle is used to adorn the Bodhisattva training ground. Everyone practices the True Vehicle, the wondrous Dharma of the One Vehicle. Everyone walks the Bodhisattva-path. Thus, in this reward-land, everyone is a Bodhisattva. Yesterday, we mentioned circumstantial retribution and direct retribution. No matter what we do, the things we are doing now [determine] what kind of country we will be born in next life.

If we now feel that in the era of Flower Light Tathagata, in that country, that place, the world will be very prosperous and people there will enjoy a long lifespan, then we must immediately begin to create blessed karmic affinities. We must take good care of our mind and not allow it to be polluted. Then, we will not have to come back to this defiled and turbid world. Even if we do come to this turbid world, we still must form great aspirations and vows to practice giving among the people while training our minds to not become polluted by all of these turbidities. We must train ourselves to do this.

“All karma we create becomes causes and seeds. Good or bad, they are planted in our consciousness. Throughout kalpas, these seeds never decay, so we will follow our karma.” Since they will last a very long time, we must be careful with the karma we create. We must believe in the law of karma; the causes we create will determine the fruits we reap and the kind of place we are born into. All of this depends on us. We face the consequence of our own actions. Good deeds bring good retributions and blessed [rewards]. In summary, all our causes and conditions originate with us. Therefore, we must always be mindful.

Episode 496 – Pure Causes and Karma Bring a Pure Land

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>> “With a pure heart, the reward-land will be pure, and pure causes will be stored in our consciousness. Wholesome seeds will come with blessed conditions. All causes and conditions are planted in our hearts. A seed contains an ocean of fruits. Fruits have their origin in seeds.”

>> “Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles”.”

>> The Great Compassion. Empty Treasury Sutra states: Son-of-Body spent 60 kalpas practicing the Bodhisattva-path. Because the Brahmin asked for his eye and then spat and stomped on it, Son-of-Body became angry and regressed to being an unenlightened being.

>> Therefore, “because of his original vows, he will teach the Three Vehicles.”

>> Sariputra’s original vow was like this, as was Sakyamuni Buddha’s. He first used skillful means to transform and guide Sariputra.

>> Free of defilements: Without the filth of this Saha World. Even: Without the rocky ups and downs of this world. Pure: Without the turbidity and evils of this realm. Peaceful: Without the abnormal droughts and floods of today.

>> With the goodness and beauty of heavenly beings and without the evil and ugliness of the Three Evil Realms, this land will be as pure as crystal and have golden ropes as its boundaries to make coming and going convenient.

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“With a pure heart, the reward-land will be pure,
and pure causes will be stored in our consciousness.
Wholesome seeds will come with blessed conditions.
All causes and conditions are planted in our hearts.
A seed contains an ocean of fruits.
Fruits have their origin in seeds.”

This is what I want to share with you. If our hearts are pure, then our future circumstantial retributions and direct retributions will take us

to a very pure place. The world we now live in is considered terribly turbid. A pure land is free of these turbidities. Therefore, we must engage in spiritual practice to eliminate these turbidities so that [this land] will become pure. Sentient beings can collectively create pure karma. Everyone can purify their minds and then all their future retributions, both the circumstantial and the direct, will be pure.

“Pure causes will be stored in our consciousness.” Everything we do must create pure causes. In everything that we do each day, in every thought we have, in every move we make and so on if we can keep our minds pure every day, then our conduct will benefit everyone. By doing this, every seed we create will be wholesome and pure. These will be stored in our eighth consciousness.

These causes will come with blessed conditions. How can we create wholesome causes? This depends on creating good karmic connections and blessed karma. Good affinities will result in good effects. With good karmic effects, our karmic retribution is to be in a pure and undefiled [place]. So, good karmic effects bring us to a reward-land of pure causes; this is dictated by our circumstantial retributions.

So, causes and conditions are both planted in our hearts. Within the field of our minds, every seed, every good cause and good condition, is created by our minds and then collected in our mind-consciousness; each is stored in our consciousness. Therefore, we must be mindful of our causes and conditions.

There is a saying, “A seed contains an ocean of fruits. Fruits have their origins in seeds.” This refers to how we are constantly creating causes. These causes actually lie within seeds; these are very tiny and intricate things. I often say, “A thick-trunked tree comes from a tiny seed.” This means that a tiny thing can spread out and grow into something very big. When a tree is fully mature, it will produce flowers and an abundance of fruits. Its fruits will be bountiful. Each of these fruits contains a seed. But that tiny seed alone can, after the passage of some number of years, produce an abundance of fruits every year. So, “a seed contains an ocean of fruits.”

“Fruits have their origin in seeds.” These fruits, no matter how many fruits have been produced over how many years, when we trace the fruits back to their origin, they in fact all go back to that initial seed.

This is like how Sakyamuni Buddha formed His aspiration several billion kalpas ago and engaged in spiritual practice in the [presence] of countless Buddhas. Life after life, He engaged in spiritual practice and made these vows for the sake of saving and transforming sentient beings. This aspiration was the seed. This aspiration is a pure cause. This very pure seed, this cause, is kept forever in His storehouse consciousness.

Sakyamuni Buddha had already [connected with] His ninth consciousness. We often talk about how we ordinary people only reach the eighth consciousness. Every action we take continues the karmic cycle of cause and effect and is stored in the eighth consciousness. At the end of our lives, when we leave this world, we cannot take anything with us except [the karma in] our eighth consciousness. Thus we cannot control how we transmigrate in the Six Realms. This will continue life after life until all the seeds have become completely pure, flawless and untainted. Then we reach the ninth consciousness. This is a state unreachable by ordinary people. It requires many lifetimes of continuously purifying the seeds and accumulating blessings and wisdom.

Blessings come from benefiting people. Wisdom comes from giving unconditionally. The untainted and joyful connections we form are called affinities formed in the Dharma. For these to form it takes many, many lifetimes. This is how “fruits have their origin in seeds.” In the end, [we reach] the source of these pure causes, which is our nature of True Suchness. This is why we always say that as Buddhist practitioners, we must take good care of our minds. Therefore, we must always be mindful.

As I have previously explained, the previous sutra passage describes how. Sariputra will attain Buddhahood in a pure land. That pure reward-land is free of defilements, completely without filth. It is very magnificent and has trees made of the Seven Treasures and so on. There is an abundance of fruits and flowers, etc. Flower Light Tathagatas will also make use of the Three Vehicles to teach and transform sentient beings.

This is from yesterday’s passage. Today we will discuss it again,

“Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles”.”

This tells us that when Sariputra becomes Flower Light Tathagata, when he attains Buddhahood in the future, his reward-land will be very pure. Its ground will be paved with jewels, and it has golden cords for its borders and rows of trees made of the Seven Treasures. Furthermore, it is filled with heavenly beings, humans and Bodhisattvas. So, why will Flower Light Tathagata still teach the Three Vehicles in such a place?

We live in the Saha World, where sentient beings’ minds are filled with defilements and covered by a thick layer of afflictions. For the Buddha to transform sentient beings, it was indeed very hard work, because of such severe afflictions. He told everyone to let go of everything, to eliminate their habitual tendencies, to no longer be greedy and to completely let go of anger, resentment, love, hate, passion and animosity. This was by no means easy. So, this is why we live in an evil world of Five Turbidities. The Buddha’s wondrous Dharma of One Reality is something we cannot directly experience; we cannot directly realize our true nature.

But when Sariputra becomes a Buddha in the future, the land of Flower Light Tathagata will be so pure. Everyone will be wholesome, like heavenly beings. Heavenly beings had to do the Ten Good Deeds in the human realm. Only by doing the Ten Good Deeds could they be reborn in the heaven realm. Bodhisattvas have selfless love. Thus, this peaceful land is called “Free of Defilements.” When all afflictions are eliminated, there are no evil destinies. If everyone does good deeds, how could there be evil destinies?

Why will He still teach the Three Vehicles in that place? This is because of His “original vows.” Because of the vows He originally made, He will end up doing this. He originally vowed that, when He becomes a Buddha in the future, He will be teach the Three Vehicles to transform sentient beings. There is a very long story behind this. In the Great Compassion Empty Treasury Sutra, there is a passage describing Sariputra’s past lives.

The Great Compassion. Empty Treasury Sutra states: Son-of-Body spent 60 kalpas practicing the Bodhisattva-path. Because the Brahmin asked for his eye and then spat and stomped on it, Son-of-Body became angry and regressed to being an unenlightened being.

This took place a long, long time ago 60 kalpas ago, Sariputra was a respected elder at that time. When this elder learned the Buddha’s teachings, he aspired and vowed to practice the Bodhisattva-path and to give everything for the sake of sentient beings.

After he formed this aspiration, he gave material goods to help the impoverished and suffering. He started giving away all his wealth over a long period of time until he had no more material things left to give. All he had left was himself. He said, “Since I have given everything away, all I have left is my body. If any person or any sentient being needs any part of my body, I am willing to give it.”

At that time, a heavenly being saw that there was such a kind-hearted person in the world. This person had formed Bodhisattva-aspirations, but were these aspirations really firm? So, this heavenly being took the form of a young man and appeared before this elder, crying and weeping. [The elder asked,] “Why are you crying? What is troubling you?” The young man then said, “I have spent all of our family’s money trying to treat my mother’s illness. I have asked every doctor and they all say that my mother’s illness is very rare. Although they have prescribed medicine for her, a catalyst is needed. I need a human eye. The eye is the catalyst for her medication.”

When the elder heard that an eye was needed, he thought, “An eye? How is that difficult? I’ve already vowed to walk the Bodhisattva-path, so I am willing to give my head, eyes, marrow and brain to other people.” So, he stuck his hand into his eye socket and took his eye out. “Quickly, take this eye to act as a catalyst for your mother’s medicine.” Then the young man said, “Oh my, why were you in such a hurry? I didn’t get to tell you which eye I needed. You pulled out your right eye, but the doctor said we have to use a left eye.” [The elder said,] “Why didn’t you tell me sooner? Because you were too hasty.”

[The elder agreed,] “You’re right, it’s my fault. Okay then, since I have taken out an eye, I can also give you my left eye.” So, he took out his left eye and gave it to the young man. The young man took it from him, put it up to his nose and gave a loud sniff. “Hm, why is this eye so smelly? How can I use this for the medicine?” He deliberately threw it to the ground forcefully and then stomped on it with his foot. Even though the elder could not see, he could still perceive what happened. “Ah, sentient beings are so terrible!” And just like that, “I no longer want to walk the Bodhisattva-path. I just want to practice for my own benefit.” When this thought arose, he lost his aspiration to walk the Bodhisattva-path.

So, although he had followed Sakyamuni Buddha, life after life, and engaged in spiritual practice in each one, even in this lifetime, after listening to the Buddha’s teachings for more than 40 years, he was still attached to a bias towards emptiness. His will was very strong. He held onto that attachment and would not let it go, until Sakyamuni Buddha expounded the Lotus Sutra and constantly challenged Small Vehicle practitioners by saying these were provisional teachings, then continued to praise the Great Vehicle as the True Dharma He wanted to teach, Only then did Sariputra begin to realize this. For this reason, he again aspired to walk the Bodhisattva-path. Having again aspired to walk this path, he vowed that after he attains Buddhahood, [he] will also use the Three Vehicles to teach and transform sentient beings. So, Sariputra vowed once again to attain Buddhahood and that once he does, he will teach the Three Vehicles to transform sentient beings.

Therefore, “because of his original vows, he will teach the Three Vehicles.”

This was Sariputra’s original vow. In the future, he will attain Buddhahood. Though it will take a long time before he can attain Buddhahood, this original vow will always be there.

Sariputra’s original vow was like this, as was Sakyamuni Buddha’s. He first used skillful means to transform and guide Sariputra.

Sakyamuni Buddha had also used skillful means to transform sentient beings. In the future, Sariputra will also use the Three Vehicles to teach the Dharma to transform sentient beings. As we said about causes and conditions, “A seed contains an ocean of fruits; fruits have their origins in seeds.” This also comes from an [original] cause. No matter how much time has passed, this tree continues to produce plenty of fruits. No matter how many centuries have passed, when we trace each of those [fruits and] seeds back to that very first seed, we find that it was that pure vow and our

pure, undefiled intrinsic nature being awakened. The transformation-land where. Sariputra will attain Buddhahood, where Flower Light Tathagata will teach and transform sentient beings, is a country that is free of defilements. This means it is already pure. Since it is free of defilements, it is free of the turbidities of this Saha World.

Free of defilements: Without the filth of this Saha World. Even: Without the rocky ups and downs of this world. Pure: Without the turbidity and evils of this realm. Peaceful: Without the abnormal droughts and floods of today.

Presently, in our Saha world, we can see trash everywhere. There are mountains of garbage everywhere. So, our environmental protection volunteers have continued to promote purity beginning at the source. This means we must be free of defilements.

However, Free of Defilements, the land where Sariputra will attain Buddhahood, will be so very pure and level. Not only is it free of filthy things, it will be very smooth. It is unlike our world, with its rocky ups and downs. It is free of the turbidities and evils of this world. So, the people will live there peacefully unlike this world, which disquiets people’s minds.

That land will have the goodness and beauty of heavenly beings. Like heavenly beings and Bodhisattvas, that world will be good and beautiful, free of the ugliness of the Three Evil Destinies.

With the goodness and beauty of heavenly beings and without the evil and ugliness of the Three Evil Realms, this land will be as pure as crystal and have golden ropes as its boundaries to make coming and going convenient.

People in the world we live in have committed many evils. The asura, hell and hungry ghost realms, the Three Evil Destinies, are all created by people in the human realm. That land, Free of Defilements, will be as pure as crystals and have golden ropes as its borders.

So “with a pure heart, the reward-land will be pure.” If we can keep our hearts pure, then we will also find ourselves in a very pure place in the future. We must always remain vigilant of our hearts. Aside from engaging in spiritual practice in our daily living,

when we do not look after our minds, in the future, where will our retributions, direct or circumstantial, take us? This all depends on our minds. So, we must seize the present moment and always be mindful.

Episode 495 – Flower Light Tathagata’s Magnificent Land

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>> “We must abide in the power of vows and in the state of the Tathagata. The wondrous Dharma is like water that nourishes sentient beings. By using wondrous and skillful ways to teach True Dharma, the Three Vehicles will ultimately take us back to the one ultimate path.”

>> The name of his land will be “Free of Defilements.”

>> “The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”

>> “By its sides shall stand rows of trees made of the Seven Treasures which are always blooming flowers and bearing fruit. Flower Light Tathagata will also use the Three Vehicles to teach and transform sentient beings.”

>> Trees protect the land. Flowers beautify the surroundings. In particular, lotus flowers can purify filthy ponds, as can the flowers of the Wondrous Dharma Lotus.

>> “Gold, silver, crystal, mother of pearl, carnelian, pearls and rose quartz. These are the Seven Treasures.”

>> The light of the flower is the light of the Tathagata’s wisdom. Flower Light Tathagata will manifest a physical body according to people’s capabilities and conditions. This will be Sariputra’s distinctive epithet when he attains his transformation-body.

>> He reveals the Buddha’s understanding and views to the minds of sentient beings. This is how the lotus flower purifies pollutants.

>> A Tathagata comes on the path of True Suchness to transform sentient beings in the Three Realms.

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“We must abide in the power of vows and in the state of the Tathagata.
The wondrous Dharma is like water that nourishes sentient beings.
By using wondrous and skillful ways to teach True Dharma,
the Three Vehicles will ultimately take us back to the one ultimate path.”

This tells everyone that, in learning the Buddha’s teachings, we must abide in the power of vows. The initial aspiration that led us to make this vow is something we must abide in. We cannot see something and impulsively say, “I can do it! I am willing!” and then when external challenges arise, completely forget about our vows. Ordinary people’s minds work this way; this happens when our faith is not deep.

That initial faith we develop must be deeply rooted before we can make vows. When we make a vow out of deep faith, it will give us great power. After all, what is our vow? Everyone says that they learn the Buddha’s teachings in hopes of attaining Buddhahood. If we do not hope to attain Buddhahood, why would we learn the Buddha’s teachings? So, as we learn the. Buddha’s teachins to attain Buddhahood, we must abide in the power of vows. The power of vows can take us all the way to the state of the Tathagata. Therefore, when we engage in spiritual practice, from the very start, with that initial aspiration, we must properly aim ourselves toward our goal.

To move forward, we must thoroughly absorb wondrous Dharma. We must have the Dharma in our hearts, so that whenever complications arise from people, matters and objects, we use the Dharma like water to immediately wash away the dust and defilement. Not only can we use it to protect ourselves from all kinds of external defilements, we must also deliver it to other sentient beings.

We see that they have so many severe habitual tendencies and many discursive thoughts and afflictions. These people truly face unbearable suffering. We should take the teachings of the Buddha, and what we have learned from them, and share it with everyone. This is called “turning the Dharma-wheel.” When afflictions arise, that wheel of Dharma can crush and break down interpersonal conflicts, as if they are being washed away by water. Then, what could possibly still afflict us? After love, hate, passion and animosity are gone, what could possibly hinder us? So, we must constantly turn the Dharma-wheel; we must turn the wheel in our minds. With the wheel in our minds, we can [share this Dharma] with sentient beings. So, this is how we “nourish sentient beings.”

The myriad of sentient beings all have different capabilities. We must be like the Buddha and make use of skillful and wondrous ways and the most true and sincere intentions to go among the people. So, no matter which methods are used, skillful means never deviate from Right Dharma,

thus we can apply them as we work with people. The Three Vehicles all return to the One. Whether the Small or Middle Vehicles were used, they ultimately lead to the Great Vehicle. The Buddha hoped that everyone will give of themselves with love, yet do so free of hindrances and by practicing the Three Spheres of Emptiness. This is the true and wondrous Dharma. This is the ultimate path.

There is a story about the king of a small kingdom and his two servants. One day, the king was sleeping, when he was awakened. Though not fully awake, he heard the two of them speaking. One servant asked the other, “What do you think we can depend on to live in security and freedom?” The other servant said, “I believe I can rely on the king to feel secure and free.” The first servant said, “I believe that everything I do creates karma that shapes my life. My mind must be peaceful at every moment because this is what the Buddha taught.”

When the king heard this, he was happy with what the first servant said, “In my life, I rely on the king.” After waking, the king began managing his affairs. He called a servant over and told him to find his wife, the queen. He said, “Tell her that I will shortly ask someone to deliver wine to her palace. When she receives this servant, she should give him a big reward.” So, the queen prepared [the rewards he dictated].

After the king finished his meal, he called on the servant who [said he] lived a peaceful and blessed life by relying on the king. He said, “Take this jar of wine to the queen.” This servant took the jar of wine from the king, but as he stepped out of the door, suddenly his nose began to bleed non-stop. Just then, he encountered the other servant, the one who [said he] depended upon himself to create blessed karma. He happened to see him, so he said, “Come, take this jar of wine and deliver it to the queen in my stead. My nose is bleeding non-stop, so please do this for me.” Then this servant took the jar of wine and delivered it to the queen.

When the queen received this jar of wine, she bestowed everything that the king had dictated as a reward for this servant. Later, when the king saw the servant who said that his blessings were dependent upon the king, he asked him, “Did you deliver it? Did you see the queen? When I was on my way to deliver it, my nose began to bleed, and I was unable to go. My apologies. I asked my colleague to do it.”

The king had a sudden realization. The other servant had spoken of how the Buddha-Dharma taught that everything depends on whether people create blessed karma for themselves. The king said, “I truly should have believed that the Buddha speaks the truth, not lies. He said that each person should abide in this state of mind.” Indeed, we must abide in the power of vows. Benefiting others leads to blessed retributions.

So, when among the multitude of sentient beings, we must sustain the power of our vows. We must go among the people with the Dharma. With True Dharma, we transform each other and teach one another. We had also discussed this yesterday. Before we attain Buddhahood, we must first form good affinities with others. We must have a pure heart when creating karmic affinities with sentient beings. Then if we have the affinity to meet a Buddha in the future, we can also receive a prediction for attaining Buddhahood in the distant future. This was the case for Sariputra.

Sariputra will attain Buddhahood and be named Flower Light Tathagata.

The name of his land will be “Free of Defilements.”

It is such a pure and undefiled land!

“The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”

We discussed all this yesterday.

The Buddha hopes that all people will aspire to engage in spiritual practice and walk the Bodhisattva-path with a pure heart. By transforming all sentient beings, their hearts return to a state of purity. Not only must they be pure, but they must constantly practice the Bodhisattva-path. This is cultivating both blessings and wisdom. Then the state they attain will be very rich and abundant, and everyone will be at peace. This is the most ideal place. This country has eight intersecting roads, bordered with golden cords.

Furthermore, this passage states,

“By its sides shall stand rows of trees made of the Seven Treasures which are always blooming flowers and bearing fruit. Flower Light Tathagata will also use the Three Vehicles to teach and transform sentient beings.”

This is the future, Sariputra’s future. This is what his land will look like. There is so much abundance that it even has golden cords as its borders and rows of trees made of the Seven Treasures. If you recite the Amitabha Sutra, it mentions rows of trees made of the Seven Treasures and layers of jewels surrounding the land. In Sariputra’s land in the future, the place he presides over will also be cordoned in gold and lined with trees made of the Seven Treasures, bearing fruits and flowers. There are flowers and fruits on all of them. This is a very magnificent state.

Flower Light Tathagata will be in a land that is so abundant, even the trees will be filled with flowers and fruits. Flower Light Tathagata will also, in that land, teach sentient beings with the Three Vehicles. So, these trees are like that; besides adorning an environment like that, more importantly, trees can protect the land. Our hearts and minds are like the land. If we cultivate the Bodhi-trees well, then they will safeguard our hearts and minds. ․Trees protect the land. Flowers beautify the surroundings. In particular, lotus flowers can purify filthy ponds, as can the flowers of the Wondrous Dharma Lotus.

In this world, if we cultivate trees very well, they protect the water, the soil and the earth. At the same time, they also emit phytoncides, as well as fresh oxygen which help us to remain physically healthy. The air we exhale from our bodies is impure, polluted air. With so many people collectively exhaling such impure [air], it is the trees that take it in and absorb it. The impurities that these trees absorb fertilize them and become their nutrients. This is a cycle of purity and impurity. The workings of nature are truly wondrous. Trees protect the earth. Not only do they safeguard soil and water, but they can also provide fresh oxygen for us. So, we should deeply cherish trees.

Trees also have flowers. When the flowers bloom they are fragrant and beautiful. They can beautify the environment. This is especially true for the lotus flower. In the Buddha-Dharma, the lotus is constantly used as an analogy. Right now we are discussing the Wondrous Dharma Lotus Flower Sutra, which is also compared to the lotus flower.

Though the lotus grows in mud, it remains unsullied. It even purifies the impurities in the mud. This is just like us; the multitudes of sentient beings are very impure. Bodhisattvas go among people to purify them. When the Dharma-wheel is turned, it can go into the minds of sentient beings. Then sentient beings can also be transformed.

Aside from lotus flowers, in the mud, there are also lotus roots. As the lotus flower blooms, the lotus head, the fruit, has already formed, and the lotus seeds can be seen in the flower. Once the flower blooms, the fruit can be seen, and this lotus head contains the lotus seeds. So, the lotus is really wondrous; when the flower blooms we can see its fruit. Its root also purifies the mud. The lotus root absorbs the filth and impurities, and lotus roots are also beneficial to our health.

So, attaining Buddhahood anywhere other than this evil world of Five Turbidities we live in would truly be difficult. Before every Buddha attains Buddhahood, He must come to the human realm. Didn’t Sariputra follow Sakyamuni Buddha in the human realm? Every Buddha, countless trillions of Buddhas, all must first come to the human realm and be trained by the sentient beings in this evil world of Five Turbidities. While they are among people, they must find a way to not be polluted by them and instead purify them. Thus, they develop the ability of Bodhisattvas to abide in the power of their vows and remain unwavering in the state of the Tathagata. This kind of faith and power of vows need to be developed among people. This is the meaning behind the name “Wondrous Dharma Lotus Flower.”

Even the trees are made of the Seven Treasures, rows of trees made of the Seven Treasures. These trees are different from trees in our world. Though these trees produce flowers, they are made of the Seven Treasures.

“Gold, silver, crystal, mother of pearl, carnelian, pearls and rose quartz. These are the Seven Treasures.”

In fact, in the Saha World there are all kinds of treasures. It is just that they are hidden. But humans know this because they are clever. Thus they destroy the mountains, cut down the trees that cover them and dig out the treasures inside. In the Buddha-land, these treasures also exist. However, they are all out in the open. It is not necessary for people to dig them out, and no one wants to steal them or commit crimes to [seize them] because they live amidst the Seven Treasures.

Flower Light Tathagata uses the Three Vehicles to teach and transform sentient beings. This Tathagata is wise and gives off the light of wisdom. Thus He is called Flower Light.

The light of the flower is the light of the Tathagata’s wisdom. Flower Light Tathagata will manifest a physical body according to people’s capabilities and conditions. This will be Sariputra’s distinctive epithet when he attains his transformation-body.

There are so many kinds of flowers. They are produced by trees and protect the earth by purifying pollutants. Flowers appear in the world to be admired by all.

In fact, in this verse, “light” refers to the light of wisdom. Flower Light Tathagata manifests a physical Buddha-body according to people’s capabilities and conditions. Heavenly beings and Bodhisattvas have not completely understood the Dharma. Therefore, Flower Light Tathagata must respond to their capabilities and conditions, to manifest His Buddha-body.

So, Sariputra’s transformation-body will have the distinctive epithet “Flower Light.” Every Buddha has a name and an epithet. Flower Light Tathagata will be His epithet. Similarly, when we become monastics, we receive a Dharma-name. There are also Dharma-epithets. I currently use my Dharma-name [Cheng Yen], while you use your Dharma-epithets. So, Flower Light Tathagata will be His epithet.

․He reveals the Buddha’s understanding and views to the minds of sentient beings. This is how the lotus flower purifies pollutants.

The light of this flower can purify pollutants. Because Sariputra transformed sentient beings with the light of wisdom, He will be Flower Light Tathagata.

A Tathagata comes on the path of True Suchness to transform sentient beings in the Three Realms.

He has perfected His virtues, so He comes with this heart of True Suchness to the Three Realms to transform sentient beings. This virtue is why He is a Tathagata (Thus-Come-One). This is the transformation-body of the Tathagata. So, Flower Light Tathagata

will be in a land like this in the future. Sakyamuni Buddha had bestowed this prediction upon Sariputra. To reach this reward-land, he still must engage in spiritual practice for a long time and create blessed conditions and positive affinities by benefiting people. His blessed retribution of attaining Buddhahood will happen in this pure and magnificent land.

So, as Buddhist practitioners, “We must abide in the power of vows and in the state of the Tathagata. The wondrous Dharma is like water that nourishes sentient beings.” We must take the Dharma to heart and constantly go among sentient beings to purify their hearts. So, we must all focus our minds and keep making progress. We must have faith and constantly live out that faith in our daily living. Therefore, we must always be mindful.

Episode 494 – Sariputra’s Magnificent Reward-land

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>> “To ultimately attain the Buddha’s perfect and wondrous enlightenment, we start as Bodhisattvas, as awakened sentient beings whom sentient beings rely on. Then we can attain direct and circumstantial retributions.”

>> He will be named Flower Light Tathagata.

>> “One Worthy of Offerings,Completely Awakened One. One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”

>> So, “This land shall be called ‘Free of Defilements.’ The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”

>> His land shall be called “Free of Defilements:” Free from the defilement of afflictions, it is a pure Buddha-land. The second of the ten grounds of Bodhisattvas is the ground of freedom from defilement. With the purifying practices of precepts, we can be free from the defilement of afflictions. Thus it has this name.

>> With circumstantial and direct retributions, we obtain a pure land that is even and centered. When we are free from the wrongdoings of evil actions and free from the defilement of afflictions, we are in a state of purity. This freedom from afflictions comes from eliminating and being liberated from obstructions.

>> Therefore this land is completely pure, tranquil and prosperous. There are no Four Evil Destinies. There are only good destinies for sentient beings, thus it abounds with heavenly beings, humans and is filled with Bodhisattvas.

>> Its ground shall be made of crystals, with eight intersecting roads: This shows purity and freedom from defilement. A crystal is bright and radiant. The eight intersecting roads represent the practice of the Eightfold Noble Path.

>> They must persevere in cultivating blessed causes and earnestly form blessed connections. By putting wisdom into practice and cultivating a pure mind, they will reach a very magnificent land. Thus, it says “bordered with golden cords.”

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“To ultimately attain the Buddha’s
perfect and wondrous enlightenment,
we start as Bodhisattvas,
as awakened sentient beings
whom sentient beings rely on.
Then we can attain direct and circumstantial retributions.”

The goal of spiritual practice is to attain Buddhahood. We begin from the state of ordinary people, then we move forward, step by step. When we hear the Dharma, our wisdom-life grows, and we reduce our afflictions accordingly. In this way, we diligently advance in our spiritual practice; our wisdom-life grows day by day, and our afflictions are eliminated bit by bit.

This is like wiping a mirror every day, hoping this mirror will be so clean and bright that it will reflect its surroundings very clearly. When this mirror is completely clean, suddenly the reflection of our surroundings will manifest clearly. The great Dharma of all things in the universe will pour into our minds so that everything we see and hear will be Dharma. This is called “wondrous enlightenment.” All principles of tangible or intangible things will be encompassed within our ocean of enlightenment, a state of perfect and wondrous enlightenment. Isn’t this the goal of spiritual practitioners?

Although we are currently still ordinary people, Bodhisattvas also begin as ordinary people. To attain Buddhahood, we must first enter the Bodhisattva-path. “We start as Bodhisattvas, as awakened sentient beings.” Awakened beings are called Bodhisattvas. They already understand the Buddha-Dharma and they extensively create affinities with all. They go among sentient beings to help them resolve their delusions, however sentient beings’ discursive thoughts, impurities, conflicts and so on will not affect the minds of Bodhisattvas. They can maintain their resolve and vows without losing their spiritual aspirations. Thus they are awakened sentient beings.

They are not Bodhisattvas for one lifetime only. Lifetime after lifetime, they walk the Bodhisattva-path. Haven’t we been talking about this these few days? In Sakyamuni Buddha’s past lives, He engaged in spiritual practice in the presence of over two trillion Buddhas. Sariputra was now receiving the Buddha’s prediction of Buddhahood, and an incalculable amount of time will need to pass [before he attains Buddhahood]. Clearly, after our first steps as a Bodhisattva, we must continue down this road for many lifetimes and come to this world for the sake of the people. We must have this firm resolve.

So, as Buddhist practitioners, we must learn how. He comes to this world for one great cause. We must also follow the Buddha, lifetime after lifetime, to likewise come to the world for this one great cause. This great cause is to transform sentient beings, teach them and relieve their suffering while also guiding them to eliminate delusions and walk along the right path. There are so many sentient beings [to help], so we need the determination of a Bodhisattva.

The Bodhisattva-path is what people rely on. Will people be able to understand principles? Will they have conditions to be transformed? That depends on Bodhisattvas. Bodhisattvas have an affinity with sentient beings. With the exact same teaching, if person A says it, no one accepts it, but if person B says it, people partially understand and if person C says it, these simple words can help resolve all the issues in their minds. They understand it completely. This is because of their strong karmic connection. Once he says it, people can understand; all this depends on the strength of their karmic connections. Besides forming good connections, we must form strong connections, lifetime after lifetime.

Bodhisattvas also continue to create causes and conditions, life after life. They create causes for attaining Buddhahood and conditions for awakening until they have attained direct and circumstantial karmic retributions, which have been be accumulated, bit by bit, through doing things in a wholesome way. Take Sariputra, for example. He had already received a prediction of Buddhahood from the Buddha and aspired to be someone sentient beings can rely on. Therefore, his future direct retributions and circumstantial retributions will [eventually] lead him to Buddhahood.

We talked about this before. Once Sariputra attains Buddhahood,

He will be named Flower Light Tathagata.

He will be endowed with the ten epithets.

“One Worthy of Offerings, Completely Awakened One. One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”

These are ten virtuous epithets. Virtue is something we must attain through action. When we are replete with all virtues, we will be endowed with the ten epithets. That is when we will attain Buddhahood.

He will attain Buddhahood because of his circumstantial retribution and direct retribution. A land is a place one relies on.

So, “This land shall be called ‘Free of Defilements.’ The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”

Just reading this sutra passage, we can feel how magnificent this place is and how enjoyable it is. Life there is tranquil. Everything is very prosperous, and everyone is very happy.

“Abounding with heavenly beings and humans.” Heavenly beings are already wholesome beings who cultivate goodness. This land is like the heaven realm. Its ground shall be made of crystals, In particular, the eight intersecting roads, the roads that lead in all eight directions, are all very straight. These roads intersect in such a well-arranged manner. In contrast, in the human realm, we build many roads and each intersection is highly dangerous.

In the land where. Sariputra will attain Buddhahood, this country is called “Free from Defilements.” The name literally means it is completely pure and without defilements. That means that the defilements of afflictions have completely been purified. This is a Buddha-land.

His land shall be called “Free of Defilements:” Free from the defilement of afflictions, it is a pure Buddha-land. The second of the ten grounds of Bodhisattvas is the ground of freedom from defilement. With the purifying practices of precepts, we can be free from the defilement of afflictions. Thus it has this name.

This kind of Buddha-land is one where the people living there are also free of defilements and have eliminated all their afflictions. People like this live in this land.

For Bodhisattvas, the second of the ten grounds is the ground of freedom from defilement. We have discussed the. Ten Grounds of Bodhisattvas before. What is the first ground? The ground of joy. To follow the Bodhisattva-practice, we must have open hearts, broad minds and pure thoughts and dedicate ourselves to helping people. Regardless of the interpersonal conflicts in the world, or the severity of the defilements or the impurity of the people, matters and objects, Bodhisattvas must always have joyous hearts.

When Tzu Chi volunteers conduct home visits, we may encounter households with people who are poor, sick, disabled and so forth. One particular man had not cleaned his home in a long time. He had not bathed in a long time. His hair was in a tangle of knots; it was a huge mess. Seeing this, these volunteers, these Bodhisattvas in the world, could not bear to see him suffer. So, they immediately helped him clean up.

There were mice, cockroaches and even snakes in the house. They saw a cockroach nest; that scared them. Then they saw a mouse den. All the mice ran out and crawled into their pant legs, so they kept stomping their feet and shaking their legs until the mice ran out. We have also seen these kind of images. They are truly Living Bodhisattvas to clean a house like this.

There was even filth overflowing from the toilets. The pipes were blocked so there was a backflow and the whole room was filthy. The water also kept rising. Tzu Chi volunteers, including the doctors and their families who were helping out, since the water had flooded over the ground, needed to use buckets and ladles to slowly scoop up the water until the ground was dry. Then they cleaned the toilet itself, slowly scooping things out and clearing it, until it was unclogged. Finally they wiped the toilet until it was shiny and bright. The floor, the walls and the ceiling all were thoroughly cleaned. These volunteers are truly. Living Buddhas and Living Bodhisattvas. They could not bear for someone to suffer among this filth,

so they thoroughly washed his body, cut his hair very neatly and dressed him in a fresh change of clothes. At the same time, they comforted him. Over a long period of time, with love and patience, they comforted him. They gradually helped him understand principles and chant the Buddha’s name to take the Buddha’s mind into his own. By rescuing and guiding sentient beings like this, these Bodhisattvas do this work willingly and with joy. This is the first Bodhisattva ground.

From the first Bodhisattva ground, we need to advance to the second ground. The second ground is the ground of freedom from defilement. To cultivate the mindset of Bodhisattvas, we must serve willingly and joyfully and must constantly take good care of our mind so that it remains pure. When it comes to defilements such as greed, anger, ignorance, arrogance and doubt we must take care so that they will not get close to our minds. We must keep them away. This is the “ground of freedom from defilement.”

So, Sariputra needs to spend a very long time to perfect his karmic connections with sentient beings. At the same time, he has to take good care of his mind so that the discursive thoughts and defilements of this world will not cause him to waver. Then, in the end, his circumstantial retribution will lead him to a land where he will attain Buddhahood. In the future there will be this beautiful land called “Free of Defilements.” This is the second Bodhisattva ground. It is completely pure. Its people all upholds precepts, fulfill their duties and manage themselves with precepts. This is how they free themselves from the defilements of afflictions. Everyone who lives there is very pure and very loving. They are heavenly beings and Bodhisattvas. We can imagine just how magnificent and wealthy this land is.

Next, it states, “the land will be even, purely adorned.” It is very smooth and adorned very purely. This is a way of dignifying the land. With circumstantial and direct retributions, this pure land is able to be even and centered.

With circumstantial and direct retributions, we obtain a pure land that is even and centered. When we are free from the wrongdoings of evil actions and free from the defilement of afflictions, we are in a state of purity. This freedom from afflictions comes from eliminating and being liberated from obstructions.

If a person’s mind is tranquil and stable, then naturally the way they live and the environment they live in will reflect that. For this to happen, first the leader of that place must have this mindset. Then when people gather together, they will adopt the same state of mind, and their surroundings will be the same way. Therefore, our surroundings and our minds are closely related.

If we can be free from evil deeds and wrongdoings and eliminate the defilements of afflictions, we will be in a pure state. If we uphold precepts, we can keep ourselves from committing wrongdoings and can eliminate all afflictions. Then no things and no interpersonal conflicts can hinder our spiritual practice and diligent advancement. With nothing to defile our minds, our lives will be tranquil and prosperous.

This is like a wonderful land where heavenly beings and humans reside. It is a place of complete purity and tranquility, unlike this world, which is filled with danger. Actually, when that time comes, Sariputra’s land will be very pure, very tranquil and very prosperous, free of the Four Evil Destinies.

Therefore this land is completely pure, tranquil and prosperous. There are no Four Evil Destinies. There are only good destinies for sentient beings, thus it abounds with heavenly beings, humans and is filled with Bodhisattvas.

The Four Evil Destinies are the asura, hell, hungry ghost and animal realms. None of these Four Evil Destinies exist there. There are only good destinies for sentient beings. So, this is a country full of virtuous people. All its people will all be like heavenly beings, very kind and content with everything. “Abounding with heavenly beings and humans” and filled with Bodhisattvas,

“its ground shall be made of crystals with eight intersecting roads,” This land is already free of filthy things and defilements. Not only are the surroundings pure, but everyone’s minds are also pure.

Its ground shall be made of crystals, with eight intersecting roads: This shows purity and freedom from defilement. A crystal is bright and radiant. The eight intersecting roads represent the practice of the Eightfold Noble Path.

“Its ground shall be made of crystals.” Just how pure is it? It is as pure as crystal. We have also seen families that are wealthy, or fancy venues that pave the floor with tiles or marble polished so brightly that people can see their reflections in it. This is a kind of metaphor, especially when something is as bright as crystal. In this world, “crystal” is a precious treasure. It is a treasure found in the mines.

The eight intersecting roads represent the practice of the Eightfold Noble Path. If we can really make an effort to practice the Eightfold Noble Path, we will head toward the right direction. Then nothing will be able to hinder our minds. Like the eight intersecting roads, our path will be very broad and unobstructed. So, our minds must be on the right path.

Next, it states, “bordered with golden cords.” When we want to build a wall in this world, we choose from cement, bricks stones, mounds of soil and so forth. However, the land where Sariputra will attain Buddhahood is so prosperous it has “golden cords;” gold is used to make ropes. Everyone follows the rules and keeps within these borders. Everyone’s behavior is very proper, so it is

“bordered with golden ropes.” Gold is used to mark the borders.

This is because all of them are able to live in such a place of abundance. So, they must “persevere in cultivating blessed causes and earnestly form blessed conditions.”

They must persevere in cultivating blessed causes and earnestly form blessed connections. By putting wisdom into practice and cultivating a pure mind, they will reach a very magnificent land. Thus, it says “bordered with golden cords.”

Sariputra must cultivate many blessings and form many connections in the future. He must also “put wisdom into practice and cultivate a pure mind.” He must cultivate wisdom in his actions and take good care of his pure mind. Then he will “reach a very magnificent land.” In the future, the place where he will attain Buddhahood will be a prosperous land such as this. So, as Buddhist practitioners, we must have a goal. We must continue until we attain Buddhahood. We all intrinsically have the Buddha-nature and as long as we free ourselves from defilement, purity will manifest. Everyone can manifest a perfect and wondrous enlightened nature. Therefore, we must always be mindful.