Category: TLS Chapter 4

Episode 738 – The One Vehicle Contains Infinite Treasures

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>> A mind that seeks more is less content, while attaining something unsought brings much joyful satisfaction . Unexpectedly hearing the prediction of attaining Buddhahood, how could they not joyously celebrate? .

>> “To our surprise, today, we unexpectedly heard this precious Dharma . Thus we profoundly celebrate for ourselves, for we have attained great benefit . Infinite treasures, though unsought, have now been attained .”   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> To our surprise: They were stating their celebratory minds and their joy. If one seeks something and then attains it, one may not consider it precious.

>> The Buddha had never taught this in over 40 years, and today He was beginning to teach it . Truly, hearing it was completely unexpected . That Hearers could attain Buddhahood was something they had never heard before . So hearing it now filled them with a profound joy .

>> They unexpectedly heard the teaching on opening up the Three to reveal the One . There is only this precious Dharma of the One Vehicle . Having obtained this, they could truly rejoice and celebrate for themselves, for though they had not sought them, they had attained infinite treasures .

>> The precious Dharma is the wondrous Dharma, which is what this sutra teaches. The Three Vehicles are in fact One Vehicle and Hearers can all attain Buddhahood. This is a precious thing indeed, for it was something they had never heard the Buddha teach before.

>> We profoundly celebrate for ourselves: . Never thinking it possible in the past, today they had already attained it, so they celebrated attaining this benefit . They were glad to awaken and understand, so how could they not celebrate and rejoice for themselves? .

>> These infinite treasures are the Great Vehicle teachings on cause and effect.

>> In the past, during the Prajna period, they received and understood the Great Dharma as a teaching to transform Bodhisattvas, so they thought only Bodhisattvas could attain Buddhahood . How could they know that at the present Lotus Dharma-assembly . He would completely and equally pass on this great matter? Thus it says, Though unsought, it has now been attained?

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“A mind that seeks more is less content,
while attaining something unsought brings much joyful satisfaction . .
Unexpectedly hearing the prediction of attaining Buddhahood, how could they not joyously celebrate?” .

We know that, in life, many things leave us feeling unsatisfied . The more people seek, the less content they are . Today, when we look around the world we see many entrepreneurs . If we ask them, “Do you have enough?” [They say,] “No, my business is still expanding . Even if it is ranked number one in the world, . I hope it can still grow so no one can overtake it and cause it to fall to number two” . So, they feel they do not have enough . Being number one is not enough . They worry about being overtaken by number two . Number two feels even more discontent, because number one is ahead of them . We do not even need to talk about number three . The more they seek, the less content they feel, to say nothing of the average person . This is what the suffering in life looks like; there is so much suffering . Those who do not have anything at all live a life of unbearable suffering . Natural disasters and manmade calamities make things even more unbearable for them . This is life!

If we attain something we did not seek, it brings much joyful satisfaction . When we have no expectations but still attain something unsought, we will feel very happy; this is unexpected joy . In the world, there are many people who have few desires and are content . They constantly feel satisfied . Attaining just a little, they feel very happy and satisfied . This is the way they live . If our only thought is of giving, giving is such a joyful thing . Giving is not just the privilege of the wealthy . Those who are physically able can give; those who have the will can give . These people who are able to give, give without expectations . Simply achieving their goal [of giving] brings them great joy and deep satisfaction .

We sentient beings always seek to have more; we are always unsatisfied . In this world, we are constantly seeking more . We seek personal gain; we seek greater recognition and wealth . Then we spend an entire lifetime lost in mundane matters without realizing life is impermanent and short . The bigger a business is, the greater the damage it causes and the more karma it creates . So, Earth Treasury Bodhisattva remains in hell to transform those with much greed and desire who were never satisfied . Earth Treasury Bodhisattva works so hard at this . He transforms sentient beings unconditionally . As long as they can accept the Dharma and be transformed, he is joyful . His joy is seeing sentient beings leave hell, accept the Buddha-Dharma and purify other beings; this makes him very happy .

As we have discussed in the Lotus Sutra, the Buddha’s disciples gradually opened and broadened their minds and accepted the Great Dharma . They began to feel [repentant] that in the past they only focused on self-awakening . Now they had understood that everyone has the chance to attain Buddhahood, so they formed aspirations . This was because Hearers were also able to receive predictions of Buddhahood; they will also become Buddhas in the future . Upon unexpectedly hearing that . Hearers can also attain Buddhahood, this subtle and wondrous Dharma, how could it not bring them joy? Thus everyone was very happy . This was Subhuti expressing [the joy] they felt upon unexpectedly hearing this prediction of Buddhahood, hearing that Hearers could receive predictions and also attain Buddhahood in the future .

As for Earth Treasury Bodhisattva, he did not care when he would attain Buddhahood . What he took from accepting the Buddha-Dharma was to give for the sake of sentient beings . No matter when or if he would attain Buddhahood, he just focused on giving to help sentient beings . “Until hell is empty, . I will not attain Buddhahood” . These are great aspirations and great vows . From the beginning, he had these great aspirations and great vows to benefit others . So, he was constantly in a state of joy as he willingly and happily gave to others . Thus in our spiritual practice, we should look to Earth Treasury Bodhisattva .

The following sutra passage states, “To our surprise, today, we unexpectedly heard this precious Dharma . Thus we profoundly celebrate for ourselves, for we have attained great benefit . Infinite treasures, though unsought, have now been attained” .

This is the sutra passage . “To our surprise” conveys that in their minds, they dared not even think of this before . In their hearts, they had always felt, “This is good enough for me” . But now they knew that if . Hearers form great aspirations and cultivate the Bodhisattva-practice, they can likewise attain Buddhahood . Before they never dared to think this possible; now they declared what was on their minds . They began to express what they had been thinking . This sense of joy was something they had never felt before; now they were very happy . They celebrated because they unexpectedly heard this Dharma .

To our surprise: They were stating their celebratory minds and their joy. If one seeks something and then attains it, one may not consider it precious.

So, “If one seeks something and then attains it, one may not consider it precious” . In the past, they felt that the Buddha was only speaking to Bodhisattvas so this had to do with them . Thus they absolutely had no intent to pursue it . Then, all of a sudden, in teaching the Wondrous Lotus Sutra, the Buddha praised everyone for intrinsically having extremely profound wisdom . Everyone has this, and everyone can attain Buddhahood . Moreover, Sariputra had already received a prediction of Buddhahood from the Buddha . Although they did not expect this in the past, they now likewise hoped that they could also receive a prediction of Buddhahood from Him . In the past they did not dare seek this, but now though unsought it had been attained . This made them very happy . This joy that arose was indescribable . They were simply joyful .

The Buddha had never taught this in over 40 years, and today He was beginning to teach it . Truly, hearing it was completely unexpected . That Hearers could attain Buddhahood was something they had never heard before . So hearing it now filled them with a profound joy .

This is what we must further seek to understand . The Buddha had never taught this in over 40 years, and today He was beginning to teach it  Was this the case? When the Buddha gave the Agama teachings, they already contained subtle, wondrous Dharma . But He could not [directly] say, “Everyone, all of you can attain Buddhahood,” as they would not be able to comprehend this yet . He had always wanted to say this, but the causes and conditions were not right . Now the conditions were right; . He was running out of time so He could not hold back . Thus at this assembly, He began to teach it .

Indeed, “It was completely unexpected” . They unexpectedly heard that . Hearers could also attain Buddhahood . It was “something they had never heard before” . In the past, they had never heard this, but now they had heard the Buddha bestow a prediction of Buddhahood upon Sariputra . “So, hearing it now” brought joy to their hearts.

They unexpectedly heard the teaching on opening up the Three to reveal the One . There is only this precious Dharma of the One Vehicle . Having obtained this, they could truly rejoice and celebrate for themselves, for though they had not sought them, they had attained infinite treasures .

In this way, “They unexpectedly heard the teaching on opening up the Three to reveal the One”
The Dharma the Buddha taught in the Lotus Sutra set aside the Small and Middle Vehicles and brought them back to the One Vehicle . This is “opening up the Three to reveal the One” . In fact, the Buddha never intended to teach three kinds of Dharma . The Buddha wholeheartedly wished to teach only one kind of Dharma, that everyone can attain Buddhahood . But the path everyone must walk to do so is the Bodhi-path . To walk the Bodhisattva-path, we must go among people and widely transform them . This was the Buddha’s goal; . He wanted everyone to understand this . Sadly, not everyone had this capacity .

So, the Buddha’s original intent was not to teach the Three but the One . When He came to this assembly, the Buddha completely set aside skillful means so everyone only had the One Vehicle, one road to walk; this is the Bodhi-path . As it was said, “There is only this precious Dharma of the One Vehicle” . Upon hearing this Dharma, their minds and the Dharma returned to One . Everyone focused on walking this path . So, what they attained was a deep sense of happiness . The joy of their faith and understanding had penetrated every cell in their bodies . It is a deep, thorough joy . Everyone rejoiced in and celebrated their good fortune . This joy arose from their hearts, “For though they had not sought them, they had attained infinite treasures” .

Worldly people view treasures as valuable; the sutras use this analogy of attaining infinite treasures . How can infinite treasures be a metaphor for all the cells in our body genuinely leaping in joy? Cells can laugh; have you ever heard that? In the past I have also mentioned how all the cells in our body can leap in joy . Why are they so happy they jump about? Why are they so happy that they are so relaxed and feel so free? This comes from a truly thorough, extremely deep sense of celebration; it is that kind of joy .

The precious Dharma is the wondrous Dharma, which is what this sutra teaches. The Three Vehicles are in fact One Vehicle and Hearers can all attain Buddhahood. This is a precious thing indeed, for it was something they had never heard the Buddha teach before.

Hence, “The precious Dharma is the wondrous Dharma” . It is “precious” . It is true that everyone can attain Buddhahood; this is indeed very precious Dharma . This was what the Lotus Sutra taught, that, “The Three Vehicles are in fact One Vehicle,” and all Hearers can attain Buddhahood . This is the most subtle, wondrous Dharma in the Lotus Sutra . So, this is a precious teaching, something they had never heard before

These infinite treasures are the Great Vehicle teachings on cause and effect.

We profoundly celebrate for ourselves: . Never thinking it possible in the past, today they had already attained it, so they celebrated attaining this benefit . They were glad to awaken and understand, so how could they not celebrate and rejoice for themselves? .

“Thus we profoundly celebrate for ourselves, for we have attained great benefit . We profoundly celebrate for ourselves” means that before, they never thought they could attain this . Yet this day they have already attained it ․We profoundly celebrate for ourselves: . Never thinking it possible in the past, today they had already attained it, so they celebrated attaining this benefit . They were glad to awaken and understand, so how could they not celebrate and rejoice for themselves? .

In the past, they thought, “I have no chance of attaining Buddhahood . If I could eliminate all afflictions and enter Nirvana, . I would no longer have to transmigrate in the Six Realms” . In the past, this was all they had thought of . Now they had the Buddha’s encouragement and His confirmation that all people can attain Buddhahood; all can make great vows and journey back to this world on these vows . Then they are not driven by karmic forces; they willingly return to go among people to transform them . So, they “celebrated and rejoiced for themselves” . This is what all of us should do .

These infinite treasures, though unsought, were attained . Infinite treasures are what worldly people seek . But spiritual practitioners seek something even more precious than any treasure, the Dharma . Treasures are tangible material things . Tangible material things will disappear one day; they cannot be restored nor can they be brought to a future life . Only the true wondrous Dharma can [remain] in our lives and help us develop our wisdom-life . Only with this wisdom-life can we eliminate all afflictions and karma . But what can we use as an analogy? What is most valuable and brings the greatest joy? It cannot be described; we can only describe it as “infinite treasures” . This is the cause and effect of the Great Vehicle. This is very important.

These infinite treasures are the Great Vehicle teachings on cause and effect.

In the past, I have always told everyone to have deep faith in the law of karma . Everyone must understand this, particularly the Great Vehicle’s cause and effect . Earlier, we spoke of eliminating all afflictions, forming great aspirations and making great vows . In the past, during the Prajna period, [they learned] that all things are empty . The Great Dharma that they accepted then only said that all things were empty; the Great Dharma they should accept now took the Prajna teaching that all things are empty and added “wondrous existence” to them . Wondrous existence contains the cause and effect of the Great Vehicle . These principles of wondrous existence had now been accepted, and the teachings turned to the teaching of the Bodhisattva Way .

The Buddha taught the Dharma in this order . Now that people had understood, realized, experienced and comprehended the great path, they were able to awaken their wisdom . At this moment, they formed great aspirations to lead the people harmoniously and go among them with ease . This is the cause and effect of the Great Vehicle

In the past, during the Prajna period, they received and understood the Great Dharma as a teaching to transform Bodhisattvas, so they thought only Bodhisattvas could attain Buddhahood . How could they know that at the present Lotus Dharma-assembly . He would completely and equally pass on this great matter? Thus it says, “Though unsought, it has now been attained”

They thought that only Bodhisattvas were able to attain Buddhahood . One must walk the Bodhisattva-path in order to attain Buddhahood; this is the absolute principle . “How could they know that at [the Lotus Assembly] . He would completely and equally pass on this great matter?” . At this assembly, the Buddha’s one great cause had been fully revealed, allowing everyone to realize . His original intent . His one great cause in this world was to help everyone transcend from the unenlightened mindset of the Small Vehicle, that view of cause and effect, and patiently guide us from the Small Vehicle view of cause and effect to the cause and effect of the Great Vehicle . This is what the Buddha laid out for us to teach and transform us completely . So, “He would completely and equally pass on this great matter”; . He came to this world for this one great cause . So, “Though unsought, it has now been attained” .

The Dharma we heard today is all part of the Buddha’s original intent; now these teachings were completely laid out for everyone to understand . This is the chance of a thousand lifetimes . This is True Dharma . True Dharma is rarely encountered . There is no telling how many lifetimes and kalpas will pass before we can encounter a Buddha again . Encountering a Buddha is not easy . As we have said before, after Sakyamuni Buddha, . Maitreya will be the next to attain Buddhahood in the human realm . Right now, he is Maitreya Bodhisattva . For him to attain Buddhahood, another 5.7 billion years will have to pass . This is a very long time . During this time, in order for us to return the Buddha’s kindness we should shoulder the responsibility for the Tathagata’s family business .

In His later years, He hoped that everyone would shoulder this responsibility . Nowadays, we constantly hear . Tzu Chi’s collegiate volunteers say that they vow to take on the responsibility [to make a difference in this world] . We must shoulder the Tathagata’s family business . That means we all share responsibility for all matters in the world . Moreover, we spiritual practitioners have inherited His mission to teach and transform . We must feel this sense of responsibility . So, we must be mindful . At all times, we can hear the Dharma . In particular, at this assembly, we can realize His one great cause . The Buddha plainly expressed His original intent for everyone to understand . We must deeply understand this .

We are so busy in this life; what are we seeking? No matter how much we seek and attain, we are still not satisfied . Even if we get what we want, impermanence can strike in a flash . Can we take anything with us after we die? There is no way . Only if we take the Dharma to heart and have it flow through all of our cells so that every cell in our body is happy and joyful can the Dharma help our wisdom-life develop . So, with no expectations, we have joy; we give without any expectations . Doesn’t this bring the greatest happiness in life? The Buddha-Dharma is rarely encountered . Now that we can attain this extremely profound, subtle and wondrous Dharma in our lives, how can we not earnestly make an effort to uphold our faith in and understanding of this extremely profound, wondrous Dharma? So, we must always be mindful.

Episode 737 – Understanding the Buddha’s Mind Brings Great Joy

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>> Their understanding was attained from constantly listening to the Dharma for many decades. This is why they rejoiced and were glad to have attained the great path of great understanding. From what they heard recently of the analogies and this extraordinary Dharma, they understood the Buddha’s intentions and obtained the benefits of awakening.

>> Furthermore we are now already old and decrepit, so when the Buddha taught the Bodhisattva Way that leads to Anuttara-samyak-sambodhi, we did not give rise to any thoughts of taking interest or joy in it.”   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “When I and the others heard today in the Buddha’s presence the prediction bestowed on a Hearer of attaining. Anuttara-samyak-sambodhi, a profound joy arose in our minds at having attained what we have not before.”   [Lotus Sutra, Chapter 4 – Faith And Understanding]”

>> A Hearer receiving a prediction of Buddhahood allowed them to awaken to fact that the Tathagata must teach the Dharma according to conditions. That is why He went through four periods of teachings to teach a complete cycle. This refers to opening up the provisional to reveal the true.

>> Anuttara-samyak-sambodhi: This is the name for the Buddha’s wisdom. It is translated as “supreme, universal and perfect enlightenment”. It is truly impartial enlightened understanding, the supreme wisdom containing all true principles the supreme wisdom containing all true principles.

>> Ordinary people lack wisdom; they are lost and unenlightened.

>> Heretical teachings or deviant wisdom are not perfect enlightenment.

>> The Two Vehicles are biased toward the wisdom of emptiness, so their perfect enlightenment has not yet reached universal, perfect enlightenment

>> The Bodhisattva’s wisdom of the Middle Way leads to universal, perfect enlightenment, yet they have not yet attained great perfection.

>> Only a Buddha has transcended the nine Dharma-realms. He is above sentient beings, so He can be said to have attained supreme, universal and perfect enlightenment.

>> If one seeks something and then attains it, one may not consider it precious. Today they attained what they never sought, which surpassed anything they had hoped for. Thus, they had gained what they never had before.

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“Their understanding was attained from constantly listening to the Dharma for many decades.
This is why they rejoiced and were glad to have attained the great path of great understanding.
From what they heard recently of the analogies and this extraordinary Dharma,
they understood the Buddha’s intentions and obtained the benefits of awakening.”

How long do we have in this life? Isn’t being able to listen to the Dharma for many decades such a cause for rejoicing? If we can constantly listen to the Dharma, we should feel very fortunate. Then naturally we will cherish the Dharma; we will not dare to neglect it or be indolent. When we are nourished daily with Dharma-water, when it permeates the ground of our minds, gradually, we will be able to absorb the Dharma, and in our hearts we will comprehend the great path.

It is for this reason that, even if we heard a teaching in the past and did not really understand it, perhaps at any moment, with a particular matter or a particular metaphor, the Dharma of this analogy may awaken our minds. When we first heard it, we did not really understand the meaning behind it. But now, after seeing this person or this matter, it becomes an analogy that helps us understand that the principle is like this. Once we can understand and experience it, we can recognize that the Buddha-Dharma has always been meant to be applied in our daily living, that the Dharma has always been for this world and that it is inseparable from [our lives] [We will know that] Bodhisattvas have always been alive and present, in us and the people around us.

When we view everyone with a Buddha-mind and see everyone’s life as a sutra, then every person is our teacher. Every person’s story is a sutra we can read. Thus we can attain an abundance of realizations. If we approach the Dharma with this frame of mind, we will be taking in the Dharma every day.

The Buddha came to this world for one great cause. His goal was to manifest [enlightenment] in this world. He descended from Tusita Heaven into the palace; He entered a womb, was born and engaged in a period of ascetic practice until He attained Buddhahood and began to spread the Dharma. In the following 49 years, was there ever a day when He did not teach? He began with “suffering, causation, cessation and the Path,” Then He spoke of the people, matters and things in this world. In life, we go through “birth, aging, illness and death.” People create afflictions as their minds go through “arising, abiding, changing and ceasing.” All things in the environment we live in, all material things, undergo “formation, existence, decay and disappearance.” These are the Three Principles and Four States. For those 49 years, the Buddha mindfully analyzed them to help everyone be very clear on the karmic law of cause and effect.

Karmic retributions are created whenever we open our mouths, give rise to a thought, take action and so on [He taught that] all karmic forces arise from our minds and continued to analyzed how, from the “emptiness” of the entire universe, things converge to give rise to “existence.” The suffering of “existence” is the cause of many things in the world. This is the Buddha-Dharma.

So, Tzu Chi has been in existence for a long time, almost 49 years as well. Over all these decades, we have not merely listened to the Dharma; we have put the teachings into practice first. We began with charity work, then medicine, education and humanistic culture. We have done this all along. We should cherish this! So, now we must develop “understanding. Their understanding was attained from constantly listening to the Dharma.” We must all constantly listen to the Dharma, no matter when we began volunteering, even if it has been “many decades.” Therefore, we should rejoice that we have come so far along the Bodhisattva-path. Now, the Dharma can verify that what we do does not go against the Dharma the Buddha taught. So, we should have attained many benefits because we have brought blessings to many people.

Our greatest joy comes from sentient beings attaining the Dharma. This is Dharma-joy. When sentient beings attain the Dharma, it brings us great joy. This is true Dharma-joy. If we merely say, “I know! I know! I understand many things, so I am very happy!” Is this Dharma-joy? It is not. Dharma-joy comes from giving to others and then seeing them attain understanding. “Having relieved them of suffering, [we] then expound the Dharma for them.” Their understanding makes us happy. This is a benefit. This is how we pave a wide road. I constantly say that only in thoroughly paving a road through the world will we be able to enter the Bodhi-path.

So, “[This is] from what they heard recently.” Recently, we have been listening to the Lotus Sutra, from the Introductory Chapter to the Chapter on Skillful Means to the Chapter on Parables. By now we should have deep faith and understanding. We should be able to realize the Buddha’s one great cause in coming to the world. It is through this that we “obtain the benefits of awakening.” For this we must be very grateful. I hope everyone will put their hearts into this.

Let us look at the previous passage “Furthermore we are now already old and decrepit, so when the Buddha taught the Bodhisattva Way that leads to Anuttara-samyak-sambodhi, we did not give rise to any thoughts of taking interest or joy in it.”

Every day we go over this again; I have touched on it many times. Subhuti and the others felt deeply repentant, so they opened up about why, in the past, the Bodhisattva Way did not inspire them to feel joyful and to make vows. Why did they do this? Because they were beginning to attain realizations. In the Chapter of Skillful Means, they heard praise of the Buddha’s wisdom, that it was extremely profound. In the Chapter on Parables, they learned about the burning house, the great white ox-cart and so on. They finally thoroughly understood everything, but they were advanced in age, and their bodies had become weak; for this they expressed regret. Besides repenting, they also expressed regret. But the Buddha, in His compassion, told them it was not too late because they could still form aspirations; in fact, wisdom-life is everlasting and the Dharma has no beginning and no end. So, the Buddha continued to gradually guide them.

The next sutra passage states, When I and the others heard today in the Buddha’s presence the prediction bestowed on a Hearer of attaining. Anuttara-samyak-sambodhi, a profound joy arose in our minds at having attained what we have not before.”

In the past no joy arose in them, [but] now they were joyful. Why were they joyful? Because the Buddha had bestowed the prediction of Buddhahood on a Hearer, [meaning] Hearers can also attain predictions of Anuttara-samyak-sambodhi, supreme, universal and perfect enlightenment, which is Buddha-wisdom. Though the Buddha’s wisdom is extremely profound, unsurpassed in its profundity, Hearers too are able to achieve the same level of wisdom as the Buddha and reach supreme, universal, perfect enlightenment. That is the attainment of Buddhahood. Sariputra had already received this prediction of Buddhahood from the Buddha, so everyone began to have confidence in themselves. “A profound joy arose in our minds at having attained what we have not before.” In the past, they had never been this happy. Now, they were truly joyful at “having attained what [they] have not before.”

A Hearer receiving a prediction of Buddhahood allowed them to awaken to fact that the Tathagata must teach the Dharma according to conditions. That is why He went through four periods of teachings to teach a complete cycle. This refers to opening up the provisional to reveal the true.

Next is “when I and the others.” In the next part we must understand that, “A Hearer receiving a prediction of Buddhahood,” for Subhuti and the others, “allowed them to awaken to [how] the Tathagata must teach [the Dharma]”

They understood that everything the Buddha taught had to be in accordance with conditions. He taught according to conditions, according to the capabilities of sentient beings. He spoke to them in ways that sentient beings were capable of accepting. This is something we should realize by now.

So, He went through the Four Periods of Teachings. The Four Periods of Teachings are the Agama period, the Vaipulya period, the Prajna period, and now, the Lotus period, which had already begun. To complete this cycle, we should include the Avatamsaka period, making it the Five Periods.

In this way the Buddha turned the Dharma-wheel. When He first attained enlightenment, that state of Buddhahood was not something sentient beings could realize, so all He could do was to teach them according to their capabilities. Thus He gave the Agama teachings, then the Vaipulya, then the Prajna before beginning the Lotus teachings, to open up the provisional and reveal the true. Now the skillful means He taught in the past were gradually opened up to help everyone to see the True Dharma. Thus, He “opened and revealed”, opening the door to reveal to us the true teachings that lie within.

We must make an effort to realize that the Buddha always had this abundance of Dharma, but that, to teach it according to capabilities, He spent so much time and used so many methods, all for the sake of saving sentient beings. Sentient beings have already experienced all kinds of suffering in this world, but they still remain deluded by the afflictions in their minds, unable to liberate themselves. So, the Buddha taught them to help the suffering sentient beings around them and to immediately eliminate all the ignorance and afflictions in their minds.

So, opening up the provisional to reveal the true was necessary to help people catch sight of. Anuttara-samyak-sambodhi. The Buddha began to share His wisdom, this Anuttara-samyak-sambodhi, which is Buddha-wisdom. Translated from Sanskrit it means, “supreme, universal and perfect enlightenment.” We should all know this. It means truly impartial, enlightened understanding of all true principles.

Anuttara-samyak-sambodhi: This is the name for the Buddha’s wisdom. It is translated as “supreme, universal and perfect enlightenment”. It is truly impartial enlightened understanding, the supreme wisdom containing all true principles the supreme wisdom containing all true principles.

We must be impartial to all; this is viewing all equally with compassion. In the past I have often shared with everyone that the epitome of compassion is viewing all sentient beings as equals. If we have the perspective that all sentient beings are equal, then killing them and consuming their flesh is a deluded [act], an affliction. It is simply for the sake of “desire,” in this case, the desire for taste, for flavor. Because of this desire, we treat sentient beings unfairly. The Buddha, in His compassion, wanted us all to achieve Buddha-wisdom. The Buddha’s wisdom is exercising both compassion and wisdom. We must have compassion and awaken our wisdom. The epitome of compassion and wisdom is viewing all sentient beings as equals. This is genuine impartiality; this is truly Anuttara-samyak-sambodhi. It is the principles of all things; it is unsurpassed wisdom. This supreme and perfect enlightenment was the state attained by Buddhas.

Are we able to view all sentient beings as equals? We still have thoughts like, “This person’s words are to my liking” or. “I do not like that person’s attitude.” We all have these discriminating thoughts. When will we finally be able to treat everyone the same, with an impartial mind?

Doing this is very difficult; we can say, “You have to treat everyone equally. All of you should get along and work together with the same mind.” Unfortunately, things remain the same. When certain people do things, they are looking out for themselves. They still have a sense of aversion toward others and a sense of self-importance, etc. If this is the case, how can we say that they have an impartial mind? So, achieving this state is very difficult! This is why we must engage in spiritual practice; for only if we all engage in spiritual practice can we all show compassion to all equally. Then when we do things, we will only think of the greater good and treat everyone as equals.

This is the only way we can [achieve realizations]. Yet right now, when it comes to people, we may say, “This person is capable, daring, etc.”; actually that person is still unenlightened ․”Ordinary people lack wisdom; they are lost and unenlightened.” They have not yet penetrated the Buddha’s truths.

Ordinary people lack wisdom; they are lost and unenlightened.

They rely upon their cleverness and make use of their relationships to pave their road through the world; this is not true wisdom, nor is it true virtue [To create] merits and virtues, we must first cultivate humility within and must be courteous to those around us; in our dealings with people and matters, we must be consistent, internally and externally. Only then do we have true wisdom. However, it is regrettable that we are all still ordinary people.

Heretical teachings or deviant wisdom are not perfect enlightenment.

The wisdom in heretical teachings is not proper wisdom. Heretical spiritual practices will lead us astray.

Earlier, in the Chapter on Parables, the Buddha constantly said that if someone had biased or deviant understanding and views, we must not teach them the Lotus Sutra. So, the Buddha also took precautions. This kind of deviant knowledge is not true enlightenment.

The Two Vehicles are biased toward the wisdom of emptiness, so their perfect enlightenment has not yet reached universal, perfect enlightenment.

As for the biased wisdom of the Two Vehicles, as it is biased toward emptiness, practitioners stop at self-awakening; this is also not perfect enlightenment because they have not attained the impartiality toward all people and all sentient beings of [thinking,] “I can be transformed, so all sentient beings should be transformed too.” Two Vehicle practitioners only think, “As long as I am transformed, that is good enough.” They do not think about transforming others.

The Bodhisattva’s wisdom of the Middle Way leads to universal, perfect enlightenment, yet they have not yet attained great perfection.

As for the wisdom of a Bodhisattva, it is the wisdom of the Middle Way. Although they have attained proper wisdom, they must engage in spiritual practice themselves and at the same time transform sentient beings. So, we are in the middle; we seek the Buddha’s Way, so we must still humble ourselves, for the Buddha’s Way is still beyond us. We must continue seeking that path, while seizing the opportunity to transform sentient beings. This is “the Bodhisattva’s wisdom of the Middle Way.” Although with this they have attained universal enlightenment, “They have not yet attained great perfection.” They have not yet attained great perfect mirror wisdom.

In the past, we spoke for some time about “great perfect mirror wisdom.” This refers to a very perfect, harmonious and pure state of mind [In this state,] the mirror of the mind is exceptionally clean, and the whole world and all things in the universe can be taken in by the mind.

Only a Buddha has transcended the nine Dharma-realms. He is above sentient beings, so He can be said to have attained supreme, universal and perfect enlightenment.

“Only a Buddha has transcended the nine Dharma-realms. He is above sentient beings.” I have spoken in the past of the Ten Dharma-realms. Buddhas, Bodhisattvas, Hearers and Solitary Realizers comprise the Four Noble Realms. The hell, hungry ghost, animal, human, heaven and asura realms make up the Six Unenlightened Realms. Only the Buddha transcends the nine Dharma-realms [His realm] is topmost of the Four Noble Realms, to say nothing of the Six Unenlightened Realms. So, only the Buddha was able to transcend and be liberated. “He can be said to have attained supreme, universal and perfect enlightenment.”

Subhuti [and the others] already understood all of this, that everyone could become equal to Buddha, so they were very joyful “[We have] attained what we have not before.”

If one seeks something and then attains it, one may not consider it precious. Today they attained what they never sought, which surpassed anything they had hoped for. Thus, they had gained what they never had before.

“If one seeks something and [quickly] attains it, one may not consider it precious.” If they could easily attain something, if they could easily attain what they sought, they would not have considered it precious. Now, “They attained what they had never sought.” Unexpectedly, they attained something that they had never thought possible to attain before. This is attaining what we have not before. They had never dared to hope for this. They had never dared to think this was possible. Now they heard they actually had a part in this; it was inconceivable to them that they too could attain Buddhahood. So, they were very joyful; thinking back, they had never experienced the kind of joy that they experienced now.

Everyone, in learning the Buddha’s Way we must be mindful. We must apply the Buddha-Dharma to our daily life and be Living Bodhisattvas in this world. If everyone exercises a Bodhisattva-mind and uses all kind of methods to help all beings come in contact with the Dharma, then we are spreading seeds of goodness. A seed of goodness is something we are all capable of cultivating; we can all be farmers of the mind, as long as we have the aspiration. So, everyone must always be mindful.

Episode 736 – Contemplating True Principles and Actualizing the Six Paramitas

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>> Contemplate true principles so that attachment to worldly love is forgotten. The Bodhi-path is one of lasting compassion and great love. The Dharma can transform all and quell suffering and hardship. Impartial compassion for all is the practice of the right path.

>> [As for] purifying Buddha-lands, and perfecting sentient beings, we took no joy in these. Why was this so? The World-Honored One had helped us to transcend the Three Realms and attain realization of Nirvana.  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Furthermore we are now already old and decrepit, so when the Buddha taught the Bodhisattva Way that leads to Anuttara-samyak-sambodhi, we did not give rise to any thoughts of taking interest or joy in it.  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Since they were already old and decrepit, they thought the Buddha’s Great Vehicle Dharma, which is to teach and transform Bodhisattvas, had no relation to them, so no hope arose within them with regard to it. How much more true is this for the four of us and others? This is Subhuti and the others, for they were already old and decrepit. [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> In regard to the Buddha’s Great Vehicle Dharma, which teaches Bodhisattvas how to actualize the Six Paramitas in all actions and seek the teachings while transforming others, this is not something of which I am capable, nor is it something to which I aspire. So, it does not inspire hope in me, nor any thought of interest or joy whatsoever. Thus it says: We did not give rise to any thoughts of taking interest or joy in it.

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“Contemplate true principles so that attachment to worldly love is forgotten.
The Bodhi-path is one of lasting compassion and great love.
The Dharma can transform all and quell suffering and hardship. Impartial compassion for all is the practice of the right path.”

“Contemplate true principles”; true principles are the Great Dharma of the One Vehicle. We must mindfully delve into and meticulously contemplate these true principles.

We humans, because of worldly love, become confused over principles. All the feelings we are experiencing cause afflictions to gather in our minds, forming the current conditions of our life. With the way people live today, laypeople face hardships and worries of lay life; they have their careers, their families and their relationships. They experience happiness when spouses are loving toward each other, when fathers are kind and children are filial. Can we all [build] smooth relationships and bring our families together in harmony by following the principles? Eight or nine families out of ten cannot.

Nowadays most households are small because they are unwilling to live with their elders. The elderly have no choice in this; many end up alone, with no one to rely on. If they get sick, or if they are on the verge of death, their children are too far away. Some parents are very compassionate [They think,] “I don’t want the children to know. I don’t want them to worry. It’s not easy for them to make the trip home.” But some miss their children and grandchildren and hope to see them. If they let them know, they hear, “I’m very busy; if you need to talk, we can talk on the phone. Your father is sick. So take him to the doctor! Come home and see him. He won’t die that quickly! Call me when he’s closer to death.” We often hear stories of these kinds of family and parent-children relationships.

When they were young, their parents raised them and successfully nurtured them. They sent them to college and even helped them to go study abroad. All these opportunities came from their parents. But then these children become successful; they have their own families in places far from their hometown. They forget where they came from. There are even people who are more heartless. Clearly, the children live nearby, and yet their father or mother is living all by themselves. It is hard for them to get around, and when they fall ill, the house becomes filthy, and there is no one to cook their meals for them. Tzu Chi volunteers went to see a person like this, and after building a relationship with her, they asked her, “Where are all of your children?”

She began to cry. She took the Commissioner’s hand, put it on her chest and said, “Sister, the children I raised for decades don’t live very far away, but they never come to see me. Sister, you and I are not related, yet you and the other Dharma-sisters and -brothers visit me often and clean the house for me. I’m very grateful to you, Yet I also feel very sad. Why don’t my sons and daughters want to come home and see me?”

Her husband was quite successful in his youth. Because of his success, he was often out socializing, so she took care of their home and their business. “So, when my husband would come home, I would get angry at him. We’d get into huge fights. After I fought with my husband, I’d take it out on my children. But normally I really cherished them. Things just continued to build up this way. My children told me, ‘When we have our own families,’ ‘we will not come home to visit’.”

“When they spoke to me in anger, I responded to them in anger. So, I told them, ‘You don’t have to come back to see me;’ ‘even when I’m old, ill or dying, ‘you don’t need to come see me’.” The volunteers asked, “Granny, do you want them to see you? Sister, if I said no, I’d be lying. I don’t even know how many grandchildren I have.” This is so tragic. There is no telling how many families like this are out there now.

Her house was filled with trash, and although her neighbors felt bad for her, who could actually take care of her? In the beginning [volunteers] tried to get her to open the door to her heart and the door to her house. It was not easy to get her to open her door, let alone to let them inside. This relationship was built up over time. Over and over again, the volunteers asked to help clean her house. It took a lot of gradual communication before she let them clean the entire house, allowing them to touch her neighbors’ hearts too.

As these neighbors gradually became closer, they told the volunteers, “Don’t worry, brothers and sisters; you don’t have to come by so often. We will drop by more frequently “and sit with her. When it comes to her meals, we can take turns bringing some food to her.” This is genuine affection. If they were not Living Bodhisattvas, how would they be able to relieve sentient beings’ suffering? How could they transform people’s hearts and awaken their love? They are indeed Living Bodhisattvas.

Living Bodhisattvas already understand principles. They “contemplate true principles.” They already understood that in life, the hardships of her old age had their beginnings in her younger days. Because of those conditions and relationships and the karma that she created, she ended having children and grandchildren with whom she had no relationship [When we encounter] these kinds of lives, we must “contemplate true principles.” If we observe them mindfully and carefully, “Attachment to worldly love [will be] forgotten.” Then, we can learn to let go of this idea of “my” family, this concept of “you and I.” The relationship between “you and me,” the issues between two people, will cause [problems] for the next generation. When [that couple] became unhappy and fought, those feelings turned into hate and resentment.

If we understand the true principles, we can let go of worldly love and this concept of “you and I.” Then we can treat everyone equally, cherishing them as if they were our own children. We can view all sentient beings with this mindset. The Buddha said, “All sentient beings are like my only son.” He treated all beings the way He treated Rahula. With a heart like this, He loved all beings. But He also applied the same love He had for them toward the relatives of His clan. This is an impartial mind. Only by doing this are we “contemplating true principles so that attachment to worldly love is forgotten.” Only then can we open up our compassion and expand our love to be so great that, “Our minds encompass the universe.”

The heart of a Bodhisattva must be one of “long-lasting compassion and great love.” We must extend our compassion and expand our great love; this is the great and direct Bodhi-path. This is the only way we can walk this path over the long distance. Bodhisattvas engage in spiritual practice over countless lifetimes; the path to awakening is very long. We seek the Dharma and transform others. We continuously seek the Buddha’s Way and continuously transform sentient beings. This is lasting compassion and great love. This is how we walk the Bodhisattva-path.

This makes me think of the imbalance of the four elements and how they repeatedly result in major and minor calamities. When I think about this, I feel that we must seize every moment. We are running out of time, so I feel a great sense of urgency. We must promptly use the Dharma to deliver all beings in order to relieve their suffering and hardship. The only way to relieve suffering and hardship is to purify people’s hearts with the Buddha-Dharma. We must awaken everyone’s loving hearts. Then, everyone will treat each person as if they were a dear family member.

So, “Impartial compassion for all is the practice of the Right Path.” This is the path we need to walk; this is our direction. Even in the simple times when the Buddha lived, He was able to address the future, our present, with its complexities and viciousness that result in the three major and minor calamities. When I think of the Buddha’s wisdom, how can I delay in sharing [these teachings]. I must quickly teach them; I am running out of time even to teach. Though we are simply relying on sutra passages, [the problems in] today’s society were what the Buddha intended to address at that time. His original intention was to point out what life will be like in society in the future. So, through the sutras, we can understand people’s present states of mind.

These principles are unchanging; they are true principles, which will never change. So, we must be able to accept them at any time in order to cultivate our compassion and nurture a sense of the equality of all beings. Only then are we walking the true path.

What was the Buddha’s original intent more than 2000 years ago? He hoped we could understand more deeply and not wait too long like Subhuti. Katyayana, Kasyapa and Maudgalyayana. Their mindset was such that they wanted to continue listening to the Dharma, but when it came to walking the Bodhisattva-path and going among people, they felt no interest in that. They only wanted to put an end to cyclic existence and stop transmigrating in the Six Realms.

They did not feel this way for no reason. At that time, if they had walked the Bodhisattva-path, who would they transform? India was big; how many people would they come across? Would they encounter many people? Would those people be very complicated? No, they would be quite simple. So, during that time they engaged in spiritual practice with simple and pure hearts to delve deeply into the principles and understand. However, they did not declare, “I aspire and vow to walk the Bodhisattva-path in the future.” This is the part they were missing. So, the four of them stood up and repented to the Buddha; they fully explained their state of mind ․”[As for] purifying the Buddha-lands and perfecting sentient beings, we took no joy in these.”

“Why was this so? The World-Honored One had helped us to transcend the Three Realms and attain realization of Nirvana.”

「於菩薩法，遊戲神通、[As for] purifying Buddha-lands, and perfecting sentient beings, we took no joy in these. Why was this so? The World-Honored One had helped us to transcend the Three Realms and attain realization of Nirvana. 

The Buddha had continuously emphasized that we must earnestly engage in spiritual practice and eliminate our afflictions. He wanted us to transcend the Three Realms and eliminate our dust-like delusions and the delusions of afflictions. By eliminating our worldly greed, anger, ignorance, arrogance and doubt, we avoid creating karmic causes and conditions that result in the suffering of this world. We all come to this world carrying our karma, and only by putting an end to this karma can we achieve Nirvana. This is the course we must work hard to follow.

Next, we discuss, “Furthermore we are now already old and decrepit, so when the Buddha taught the Bodhisattva Way that leads to Anuttara-samyak-sambodhi, we did not give rise to any thoughts of taking interest or joy in it.”

Because they were already old, when the Buddha taught the Bodhisattva Way, they thought it was meant for young people or for those who felt inspired. Because of this, they did not develop the will to form great aspirations and make great vows. Because of this, they did not take joy in nor did they want to warmly accept the aspiration of walking the Bodhisattva-path. This was because they had grown old; they repeatedly expressed [this fact]. In this passage, “already old and decrepit” has appeared many times. Clearly, as people age they become more passive. They feel, “I do not have much time left; why do I need to learn so much?”

But we need to remember that life is not distinguished by its length. Human life is inherently impermanent; regardless of its length, we must broaden the scope of our lives. We must deepen the value of our life. We can expand the breadth of our life, and as we interact with people at this time, we must quickly form good affinities to prepare spiritual nourishment for transforming sentient beings. Then in our next life, people who see us will feel happy. The good affinities we form now will be the conditions for future happiness. This is the breadth of our lives. We must seize the present and quickly do the right thing. As for depth, we must listen to the Dharma and develop deep faith and understanding. Doing this depends on our thoughts. Otherwise, when we are truly “old and decrepit,” as our age continues to increase we may become less active. We must not become passive; we must quickly act.

The [elders said] they were “already old and decrepit.” Because they felt old and decrepit, “They thought the Buddha’s Great Vehicle Dharma, which is to teach and transform Bodhisattvas, had no relation to them.” They thought that the Buddha was teaching this for Bodhisattvas, that only Bodhisattvas were the suitable recipients of the Buddha’s teachings and that it had nothing to do with them. “So, no hope arose within them with regard to it.”

Since they were already old and decrepit, they thought the Buddha’s Great Vehicle Dharma, which is to teach and transform Bodhisattvas, had no relation to them, so no hope arose within them with regard to it. How much more true is this for the four of us and others? This is Subhuti and the others, for they were already old and decrepit.

They thought, “Venerable Buddha, when You teach the Bodhisattva-path, that has nothing to do with us; You are teaching other people.” Was that really the case? When we listen to the teachings, we may sometimes think to ourselves, “When Master talks about greed, anger and ignorance, she is not talking about me. It must be someone else who is greedy, angry and ignorant. She could not mean me.” This is how we tend to think. Sometime I give praise, saying, “They form great aspirations, make great vows and are kind toward others. She must mean me!” We all choose between the good and bad ourselves, but we must know that we need to actually take in all of it. When we hear positive things, we must take them to heart deeply. When we hear negative things, we should immediately eliminate those faults.

The teachings given by the Buddha are like dew drops or rain drops. When land suffers from drought, once it rains every inch of the ground is nourished by its moisture, and the seeds in the ground will naturally sprout. So, our mind is like a piece of land. When we accept the Dharma, it is as if rain is falling all over the land. So, we must be mindful.

“How much more true is this for the four of us and the others? Others” refers to how. Subhuti was not just representing the four of them in seeking the Dharma and repenting; he was representing everyone at the assembly. Thus he said “[the four of us] and the others.” Aside from Subhuti himself, there were many others who were also advanced in age. “They were already old and decrepit” and had become physically weak. They are “already old and decrepit”; they had already declined in physical strength. They walked differently, and their posture had changed. Here, Subhuti is describing the changes to their body.

In regard to the Buddha’s Great Vehicle Dharma, which teaches Bodhisattvas how to actualize the Six Paramitas in all actions and seek the teachings while transforming others, this is not something of which I am capable, nor is it something to which I aspire. So, it does not inspire hope in me, nor any thought of interest or joy whatsoever. Thus it says: We did not give rise to any thoughts of taking interest or joy in it.

“So, when the Buddha taught the Bodhisattva Way that leads to Anuttara-samyak-sambodhi…” In regard to the Buddha’s Great Vehicle Dharma, which teaches Bodhisattvas how to actualize the Six Paramitas in all actions and seek the teachings while transforming others, this is not something of which I am capable, nor is it something to which I aspire. So, it does not inspire hope in me, nor any thought of interest or joy whatsoever. Thus it says: We did not give rise to any thoughts of taking interest or joy in it. When the Buddha taught the Great Vehicle Dharma, how would they be able to accept that teaching? The Bodhisattva Way requires “actualizing the Six Paramitas in all actions.” Everyone knows the Six Paramitas, giving, upholding precepts, patience, diligence, Samadhi and wisdom. But we must also actualize them in all actions. We must go among people, but [interacting with] myriad sentient beings is truly very difficult.

At that time, the Buddha said that walking the Bodhisattva-path requires “actualizing the Six Paramitas in all actions, seeking the teachings while transforming others” and going among the people. “But this was not what I want to do, nor is it something I am capable of doing.” So, “It does not inspire hope in me.” They did not have that hope, so they did not wish to diligently advance. They had “[no] thought of interest or joy whatsoever.” They did not seek to do this at all. “Thus it says, ‘We did not give rise to’ ‘any thoughts of taking interest or joy in it’.” That was their mindset.

As Buddhist practitioners, we must be mindful. Look at today’s society. We cannot just listen to teachings; once we learn the teachings we must adapt them to our current society. Look at the world right now; disasters are happening frequently. The three major and minor calamities occur one after another. If you think about it, shouldn’t we be mindful right now to bring the Buddha’s teachings into the world and go among people to transform them in accordance with the era? The Buddha-Dharma is everlasting and unchanging. So, we must accept the Dharma and apply it to our present times. Therefore, we must always be mindful.

Episode 735 – Helping Sentient Beings and Purifying Buddha-lands

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>> Entering the Dharma-nature together is playing freely within spiritual powers. What Bodhisattvas practice and uphold is purifying Buddha-lands. Upon attaining Buddhahood, we will have a reward-land to make use of. Bringing sentient beings to fruition is a way of dignifying ourselves.

>> [As for] purifying Buddha-lands, and perfecting sentient beings, we took no joy in these. Why was this so? The World-Honored One had helped us to transcend the Three Realms and attain realization of Nirvana.  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Bringing sentient beings to fruition: The Buddha transformed and delivered sentient beings through the Dharma. He enabled those who had not yet planted roots of goodness to plant them, those whose roots were not mature to mature and those whose roots were mature to be liberated.

>> That every place where there are sentient beings is a place that Bodhisattvas must go to for spiritual practice; each is a pure land. So Ever since [Bodhisattvas’] initial aspiration when they made the great vows, they have walked the Bodhisattva-path without retreating. Through the sentient beings they transform, they can attain a pure-land. When Bodhisattvas.

>> For the sake of dignifying the Buddha-lands, Bodhisattvas return repeatedly to teach and transform sentient beings. As sentient beings are taught and transformed, they are perfected both mentally and physically. Due to their pure and positive karma, in the future they will certainly be born with both circumstantial and direct retributions of being in a pure Buddha-land. [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Both the helper and the helped attain purity. Those who mobilize their own strength are helpers. The receptive and affected ones are the helped. The helpers are those who transform others; they are Bodhisattvas. The helped are those transformed; they are sentient beings. Thus teaching and transforming all beings is called bringing sentient beings to fruition.

>> We took no joy in these: When the Buddha taught the Great Vehicle, Subhuti and the others had long been acquainted with it through listening, so as they sat there, conversely they became tired and lax. They remained stuck there in their realizations, in their bias towards emptiness and took no joy or interest in all the work of the Great Vehicle.

>> Because the World-Honored One helped me, Subhuti, and the other practitioners of the Two Vehicles to practice according to the World-Honored One’s teachings of the Four Noble Truths and other Dharma, we ended accumulation, extinguished suffering and escaped the Three Realms. Upon observing this Bodhisattva Way, we saw all things as empty. We thought that we had achieved realization of Nirvana and that we were no different from the Buddha, so we had no endurance to do anything else.

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“Entering the Dharma-nature together is playing freely within spiritual powers.
What Bodhisattvas practice and uphold is purifying Buddha-lands. Upon attaining Buddhahood, we will have a reward-land to make use of.
Bringing sentient beings to fruition is a way of dignifying ourselves.”

As Buddhist practitioners, we must have objectives. In addition to seeking the Buddha-Dharma, we seek to bring ourselves to fruition. In life, ignorance and afflictions cover us, and there is much we do not know. Because we do not know why things are this way, we are even less able to understand why, in our daily living, so many things do not go the way we want. Eight or nine out of ten things do not go our way. Indeed, many times our intention to pursue things does not yield the result we want. Isn’t this very hard on us? Buddhist sutras speak of “the suffering of not getting what we want.” Unfortunately, we humans want to pursue things, and this pursuit is very hard on us. In particular, throughout this process of “birth, aging, illness and death,” each person has their own set of afflictions. How can we let go of these afflictions and make the most of our relationships, this time and this space?

Subhuti, Katyayana, Mahakasyapa and Maudgalyayana, these four elders among the Buddha’s disciples, repented and confessed what was in the depths of their hearts. Though they themselves had listened to the Dharma, they still had a long way to go before they could “enter the Dharma-nature together.” So, when it came to the Great Vehicle Dharma and “playing freely within spiritual powers in the world,” they had no interest at all. Since they believed before that the world was impermanent, suffering, empty and without self, so why would they go into the world to contrive more karmic affinities? This being their point of view, they had no interest in “playing freely in the world”; they found “entering the Dharma-nature together” to be very difficult.

We should understand that “playing freely within spiritual powers” is in fact true liberation. To give without expectations, we must practice the Three Spheres of Emptiness. Isn’t that right? We see this from many Tzu Chi volunteers; even when they join international relief efforts, they must cover their own expenses. They may have to take a very long journey and travel by land, sea and air. No matter how high up into the mountains or how difficult it is for vehicles to get through, though the journey may be very difficult, they will complete their mission of giving to and comforting suffering sentient beings. Having completed this task, they return home happy and at ease

[I say,] “You all must be so tired!” [They say,] “Not at all! We are grateful that Master has given us this opportunity.” See, there are many such Bodhisattvas in the world. They give to others no matter how tiring it is and then return home filled with Dharma-joy. They have entered the Dharma-nature, “taking the Buddha-mind as their own and taking their teacher’s mission as their own.” Though making the round-trip journey is tiring, because they make it willingly, they feel as if they are playing.

So, “What Bodhisattvas practice and uphold is purifying Buddha-lands.” What Bodhisattvas practice and uphold, their goal, everything they cultivate and create, is for the sake of “purifying Buddha-lands.” We learn the Buddha’s Way to attain Buddhahood. To attain Buddhahood, we must first create positive affinities. Every single Buddha and Bodhisattva has spent countless kalpas, lifetime after lifetime, in the Six Realms. Wherever there are sentient beings, there will be Buddhas and Bodhisattvas.

I saw a [story about] a dog in Taiwan. A person had bought some fish and left them on the ground. They were still alive and struggling wildly. This dog quickly found some water close by that had accumulated in a depression. Then the dog used his snout to splash water from the puddle onto the bodies of the fish. He even held his snout against the fish’s mouth as if checking to see if the fish was breathing. He continued splashing water, even though the shallowness of the depression meant his snout was damaged by its impact against the ground. Yet he kept splashing water to keep the fish alive.

All sentient beings have Buddha-nature! On Facebook, there was even a veterinarian who said, “This dog is a very spiritual being! He may be the Buddha reborn.” When I heard this, I was really moved. You see, the Six Realms are the realms of sentient beings, and dogs are sentient beings in the Six Realms. By acting in the way that he did, with such compassion, you can see how he is forming affinities with sentient beings on his way to attaining Buddhahood.

To have “a reward-land to make use of,” we must now form affinities with sentient beings. No matter the realm and the kind of being, we must help them. Even that dog could touch so many people. So, as we learn the Buddha’s Way, we hope that one day we will [attain Buddhahood]; not knowing how much longer it will take, [we hope] one day we too can attain Buddhahood. If in this life we form many positive affinities, in a future life, in the reward-land we have, we will be well-liked by everyone. Every word that we speak, people will believe. Everything that we do, people will affirm. This is “having a reward-land to make use of.”

We all have both circumstantial and direct retributions. But as for how our lives turn out in the future, that depends entirely upon us. Will we face good or evil? If we have formed positive affinities, everything will be very joyful. If we have formed negative affinities with people, we must willingly repay our debts to get a discount. This is how life works. The environment we experience now as retribution is “a reward-land [we have] to make use of.” Helping to bring all sentient beings to fruition “is the way to dignify ourselves.”

“Wisdom comes from experience”; when we go among people and learn what they suffer from, what their needs are, we will know how to serve others. “Oh, so this is the method we can use to help sentient beings who suffer in that way.” When people have been helped, we feel happy. This strengthens our knowledge and wisdom of walking the Bodhisattva-path. So, on one hand we are “bringing sentient beings to fruition”; on the surface we seem to be helping people, but in fact we are learning the Buddha’s Way. This is actualizing the Bodhisattva-path. Doing this “is the way to dignify ourselves.”

In the previous sutra passage it states, “[As for] purifying Buddha-lands and bringing sentient beings to fruition, we took no joy in these.” Those four elders said they “took no joy in these.” They were unwilling; they did not want to. Why was this? After listening to the Dharma for so long, they were feeling tired, and they were quite old as well. It was for these reasons that when it came to “freely playing within spiritual powers, purifying Buddha-lands and bringing sentient beings to fruition,” they were unwilling and uninterested. “Why was this so?” Why was this the case?

The following passage states, “Why was this so? The World-Honored One had helped us to transcend the Three Realms and attain realization of Nirvana.”

「於菩薩法，遊戲神通、[As for] purifying Buddha-lands, and perfecting sentient beings, we took no joy in these. Why was this so? The World-Honored One had helped us to transcend the Three Realms and attain realization of Nirvana.  [Lotus Sutra, Chapter 4 – Faith And Understanding]

Didn’t the Buddha tell them this at the beginning? He wanted to help them escape the Three Realms and attain Nirvana and the fruits of realization. When they heard this, they put [the Dharma] into practice. From the time they were young until now, they worked to escape the Three Realms and move in the direction of realizing Nirvana. This is what “Subhuti and the others” expressed.

Bringing sentient beings to fruition: The Buddha transformed and delivered sentient beings through the Dharma. He enabled those who had not yet planted roots of goodness to plant them, those whose roots were not mature to mature and those whose roots were mature to be liberated.

Now let us explain “bringing sentient beings to fruition”. The Buddha hoped to first help everyone plant roots of goodness, to help them understand they must “refrain from all evil and do all that is good.” The world is filled with suffering; people have accumulated much negative karma, so they have experienced much suffering. The Buddha told everyone not to commit evil; ever since the beginning, in the Agama period, the Buddha constantly told us this

“[He enabled] sentient beings whose roots were not mature to mature.” For those who have planted roots of goodness, it is not enough simply to sow a seed; we must continue to work hard. We must take good care of the soil, make sure it gets adequate water, sunlight and fresh air. Then the seed will sprout and grow into a tree. We must help it mature, then, “Those whose roots are mature can be liberated.” We first help everyone plant roots of goodness and take the Dharma deeply to heart. After they take the Dharma deeply to heart, they will attain liberation.

These four elders had not yet developed a very deep understanding; in fact, “Anywhere sentient beings are is a pure land where Bodhisattvas practice.” Actually, any place with sentient beings is a place for spiritual practice. This is not only about humans; even the hell, hungry ghost and animal realms need Bodhisattvas to relieve the suffering of sentient beings. This was the Buddha’s goal. However, Small Vehicle practitioners did not recognize this. They did not realize that the Buddha taught them

that every place where there are sentient beings is a place that Bodhisattvas must go to for spiritual practice; each is a pure land. So “Ever since [Bodhisattvas’] initial aspiration when they made the great vows, they have walked the Bodhisattva-path without retreating. Through the sentient beings they transform, they can attain a pure-land.”

When Bodhisattvas save and transform sentient beings, they do not just form affinities with them in this life; they follow those sentient beings wherever they go. Before the Buddha had attained Buddhahood, He aspired and vowed to do this. Walking the Bodhisattva-path is always like this; these are the pure lands of Bodhisattvas, where they play freely within spiritual powers.

For the sake of dignifying the Buddha-lands, Bodhisattvas return repeatedly to teach and transform sentient beings. As sentient beings are taught and transformed, they are perfected both mentally and physically. Due to their pure and positive karma, in the future they will certainly be born with both circumstantial and direct retributions of being in a pure Buddha-land.

“For the sake of dignifying Buddha-lands, Bodhisattvas return repeatedly to teach and transform sentient beings. As sentient beings are taught and transformed, they are brought to fruition in body and mind; this is their pure and positive karma.” If sentient beings constantly receive these teachings over a long period of time, naturally they will accumulate much good karma. So, “In the future, they will certainly be born with both circumstantial and direct retributions of being in a pure Buddha-land.”

Everyone is clear on “circumstantial and direct retributions.” We will follow the blessings that we created to go to these places. Because of our direct retributions, we have been able to come together with sentient beings who have purified their minds and have cultivated good karma. This is a pure Buddha-land

Both the helper and the helped attain purity. Those who mobilize their own strength are helpers. The receptive and affected ones are the helped. The helpers are those who transform others; they are Bodhisattvas. The helped are those transformed; they are sentient beings. Thus teaching and transforming all beings is called “bringing sentient beings to fruition.”

“Both the helpers and the helped attain purity.” As for the “helpers” and the “helped,” the “helpers” are those who can save others, and the “helped” are sentient beings who are saved. Bodhisattvas are the ones who save, and sentient beings are those who are saved. Thus, “The helpers and the helped [both] attain purity.” The helpers, the Bodhisattvas, are pure, and the sentient beings who are saved are pure too. “Those who mobilize their own strength are helpers.” People who are self-motivated, Bodhisattvas who save people, are “helpers.” The ones who transform are Bodhisattvas; the ones who are transformed are sentient beings. This is why [Bodhisattvas] are teaching and transforming sentient beings and “bringing sentient beings to fruition.”

But “Subhuti and the others took no joy in these.” Though the Buddha encouraged them to do this, they thought, “He is only encouraging Bodhisattvas. He is not talking about us.” Only now did they realize this. Subhuti expressed this on everyone’s behalf. His tone was very repentant. In the past, they “took no joy in these.” They had no interest in this.

They only wanted to eliminate cyclic existence and afflictions; they had no interest in transforming sentient beings. Why did they “take no joy in these”? Subhuti said, “As the Buddha taught the Great Vehicle, over time, we became used to hearing it.” They constantly listened. “So as they sat there, instead they became tired and lax.” After listening so long they had become used to it. So, no happiness or jubilance arose within them, nor willingness to accept it or to give to others.

We took no joy in these: When the Buddha taught the Great Vehicle, Subhuti and the others had long been acquainted with it through listening, so as they sat there, conversely they became tired and lax. They remained stuck there in their realizations, in their bias towards emptiness and took no joy or interest in all the work of the Great Vehicle.

We say we must “sustain our initial aspiration.” To always be happy and jubilant when listening to the Dharma and then to act on it is truly very difficult. So, we often say, “Lay Bodhisattva-practitioners are very wise.” Because lay Bodhisattvas spend time in society, they see and come in contact with many people. Thus, whenever they listen to the Dharma, they gain many realizations. This is why they are so willing to accept [teachings] and happily give to others. If people live uneventful lives, peacefully, quietly and without ever suffering, it is hard to give rise to that kind of aspiration.

So, “They remained stuck there in their realizations.” They stopped in that state where, “I have already eliminated my afflictions, and my days pass uneventfully. This is good enough. This is because I understand ’emptiness,’ that all things are empty.” But they were unaware that they had attachments; they clung to their bias toward emptiness. So, they had not realized the ultimate state of “emptiness.” They now knew that, “In their bias towards emptiness, they took no joy or interest in all the work of the Great Vehicle.” This was what Subhuti repented. He expressed this to explain what was in their minds.

Because the World-Honored One helped me, Subhuti, and the other practitioners of the Two Vehicles to practice according to the World-Honored One’s teachings of the Four Noble Truths and other Dharma, we ended accumulation, extinguished suffering and escaped the Three Realms. Upon observing this Bodhisattva Way, we saw all things as empty. We thought that we had achieved realization of Nirvana and that we were no different from the Buddha, so we had no endurance to do anything else.

Because the World-Honored One helped me, Subhuti, and the other practitioners of the Two Vehicles to practice according to the World-Honored One’s teachings of the Four Noble Truths and other Dharma, we ended accumulation, extinguished suffering and escaped the Three Realms.

In the past, the World-Honored One taught them to escape the Three Realms and attain Nirvana. This was what He taught, so we relied on the World-Honored One’s teachings of the Four Noble Truths and other Dharma. The past Agama, Vaipulya and Prajna teachings all used these kinds of methods to end suffering, to bring the causes of suffering to cessation, to be able to escape the Three Realms

“Upon observing this Bodhisattva Way, we saw all things as empty.” We thought that we had achieved realization of Nirvana and that we were no different from the Buddha. We had no endurance to do anything else. “Upon observing the Bodhisattva Way, we saw all things as empty.” Because they felt that going into the world and transforming others was something that was empty, they rejected the teachings. “We thought we achieved realization of Nirvana” and “were no different from the Buddha.” They thought the Buddha’s spiritual practice ultimately ends with Him entering Nirvana. However, what they did not know was that the Buddha’s attainment of great Nirvana is something all beings can achieve equally. When He gives to sentient beings, He expects nothing in return. He has been doing this for a long time, but it is as if no time had passed. This is why we constantly say, “Seize the present moment and sustain it forever.” This “present moment” that we seize may be quite short, but we can sustain it forever so as to reach Nirvana together with sentient beings of the Six Realms. He hopes that all sentient beings can understand the truth of all principles in the world, which are without shape or substance. For a vast number of kalpas, an incalculable period of time, the Buddha repeatedly returned to the Six Realms, constantly coming and going to save and deliver sentient beings and bring all beings to the same state of Nirvana.

Dear Bodhisattvas, as Buddhist practitioners we must exercise great patience and have the mindset of great Nirvana to mindfully “enter the Dharma-nature together.” To truly “purify Buddha-lands” we must “bring sentient beings to fruition.” In so doing, we dignify ourselves with the Dharma and are dignifying Buddha-lands. Therefore, we must always be mindful.

Episode 734 – Enter the Buddha’s Wisdom to Purify Buddha-lands

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>> With faith and understanding of wondrous Dharma, we stand at the ground of joy. By recognizing the true principles, we stand at the ground of freedom from defilement. By entering the Buddha’s ocean of wisdom, we reach the ground of radiating light. With utmost purity and clarity, we are at the ground of blazing wisdom.

>> When one first attains a degree of awakening, that is the ground of joy. When Bodhisattvas uphold the pure precepts, that is the ground of freedom from defilement. Replete with wisdom of innate enlightenment, one is at the ground of radiating light. Tranquil, clear and pure perfect awakening brings one to the ground of blazing wisdom.

>> “In the past, the World-Honored One had expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance. As for the Bodhisattva Way of playing freely within spiritual powers…. 、淨佛國土、成就眾生，心不喜樂.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> In the Vimalakirti Nirdesa Sutra, there is the following sutra passage. If Bodhisattvas vow to attain a pure land, they must first purify their own minds. As their own minds are purified, so is the Buddha-land.

>> One must realize eight teachings in a land to make it a pure land: The first is richly benefiting sentient beings without expecting anything in return and accepting much suffering in the place of all sentient beings. All the merit and virtue created are completely given away.

>> The second is treating all sentient beings with a mind of equality, by being humble and not creating hindrances.

>> The third is looking upon all Bodhisattvas as if they were Buddhas.

>> The fourth is listening to the sutras one has not yet heard without any doubts.

>> The fifth is not turning our back on Hearers.

>> The sixth is not being jealous of others’ contributions, not being conceited of one’s advantages and through this process subduing one’s mind.

>> The seventh is constantly reflecting upon one’s own faults while not announcing the shortcomings of others.

>> The eighth is forever wholeheartedly seeking all merits and virtues.

>> Land: The place where sentient beings face circumstantial retributions, which is created by sentient beings’ collective good karma. This place came into existence through the minds of sentient beings.

>> Bodhisattvas make great vows to transform and deliver sentient beings whenever they appear and thus attain purity in thought and action.

>> When the hearts of sentient beings are pure, they collectively create good and blessed karma, thus the land of their circumstantial and direct retributions will be pure. To purify the minds of sentient beings, one must rely upon the Buddha-Dharma. Thus purifying sentient beings’ minds is also purifying Buddha-lands.

>> Bodhisattvas benefit, nourish and bring all sentient beings to maturity, all without limits. This is like rain after a long drought, when all plants and trees and forests will grow and flower and fruit, and all will be brought to fruition. Thus it says, bringing sentient beings to fruition.

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“With faith and understanding of wondrous Dharma, we stand at the ground of joy.
By recognizing the true principles, we stand at the ground of freedom from defilement.
By entering the Buddha’s ocean of wisdom, we reach the ground of radiating light.
With utmost purity and clarity, we are at the ground of blazing wisdom.”

We constantly talk about “faith and understanding.” We need to have deep faith and understanding and must be mindful to truly realize the wondrousness of the principles. If we can comprehend the truly wondrous applications of the principles, the joy we feel will be indescribable.

As we said yesterday, “Subhuti and the others,” the four elders, told the Buddha frankly that. He had already taught the Dharma for so long, and they “were always present.” They were tired from listening; they were exhausted. They had also seen the Buddha bestow predictions of Buddhahood on the Great Vehicle Bodhisattvas, so they felt, “[The Great Vehicle] is limited to. Buddhas and Bodhisattvas, and it has nothing to do with me. I have no part in attaining Buddhahood. That is because my goal is to eliminate afflictions and no longer transmigrate in the Six Realms. I am content with that.” Thus they stopped at the state of the Two Vehicles. They did not seek to keep advancing, so they were unable to realize the Great Vehicle. The joy of truly going among people was something they could not experience.

The difference in those who [go among people] is that those who do this may feel physically tired, but their hearts are joyful. So, “With faith and understanding of wondrous Dharma, we stand at the ground of joy.” This is like our initial enlightenment. In the past, we did not know anything. Now that we have heard [the Dharma], we feel, “I know now that the Dharma can actually help us eliminate all of our attachments. The Dharma helps us eliminate our afflictions. Now that I understand the principles, I have awakened.” This then gives rise to joy that comes from the bottom of our hearts.

“By recognizing the true principles….” If we can truly eradicate our afflictions, with every bit of affliction we remove, we will gain a bit of wisdom. We will understand the principles of absolute truth. When we recognize these principles, naturally we will “stand at the ground of freedom from defilement.” Having eradicated all of our afflictions, what are we still clinging to? What are we still fighting over?

Thus, “By entering the Buddha’s ocean of wisdom, we reach the ground of radiating light.” Since we are in this environment, we must steadfastly engage in spiritual practice. With our mind and body in harmony, if we carry out our responsibilities in this environment, we will attain mastery. If we can do this, we will gradually realize the principles of the Buddha-Dharma. We will be very clear on them, so there will be no darkness in our minds. Then naturally, “We [will] reach the ground of radiating light.” If we “enter the Buddha’s ocean of wisdom,” our minds will be clear and bright. Free of darkness, they will radiate light.

“With utmost purity and clarity….” If our mind is completely pure and free from all kinds of afflictions, if we have eradicated all of our afflictions, our wisdom will be radiant. This is “the ground of blazing wisdom.”

Sentient beings share collective karma. If everyone has a pure mind, this creates a “place of purity.” If our minds are filled with afflictions, even a place of spiritual practice will become the “place of afflictions.” So, we must take the Dharma to heart. For us to take the Dharma to heart and for our minds to be pure and bright, we must attain an awakening. It is because we are seeking to awaken that we must listen to the Dharma and take the principles to heart. And to take the principles to heart, we need to have “faith and understanding.” We must believe in and mindfully experience the wondrousness of the Dharma. Only then will we be able to be joyful and eradicate afflictions. Only then can we radiate light from our minds and exercise the brilliance of our wisdom

When one first attains a degree of awakening, that is the ground of joy. When Bodhisattvas uphold the pure precepts, that is the ground of freedom from defilement. Replete with wisdom of innate enlightenment, one is at the ground of radiating light. Tranquil, clear and pure perfect awakening brings one to the ground of blazing wisdom.

In the previous sutra passage, “Subhuti and the others,” four of the leaders of the Sangha, expressed to the Buddha that they had the wrong mindset in the past. This was their repentance and their sincere confession.

The World-Honored One had already expounded the Dharma to them for a very long time ․”We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance. As for the Bodhisattva Way of playing freely within spiritual powers….”

“Emptiness, non-appearance and non-contrivance” were what they were stuck on contemplating. “As for the Bodhisattva Way of playing freely within spiritual powers,” they did not put their hearts into pursuing this Dharma.

Bodhisattvas play effortlessly in this world; they use all kinds of methods to play freely. What is the Bodhisattva Way? What is “playing freely within spiritual powers”? To follow the Bodhisattva Way we must form great aspirations. To have “spiritual powers” and be free of obstructions truly takes great aspirations.

The following sutra passage states, “As for the Bodhisattva Way of playing freely within spiritual powers, purifying Buddha-lands and bringing sentient beings to fruition, we took no joy in these.” This was what the se four leaders of the Sangha had said. They were tired of listening to the Dharma, so “[They] took no joy in these.” As they listened, they had become tired. We can sense that Subhuti, Mahakatyayana, Kasyapa and Maudgalyayana were very frank. They deeply repented [their old ways] and spoke of this in front of the Buddha.

Let us see how we can “purify Buddha-lands” In the Vimalakirti Nirdesa Sutra, there is the following sutra passage. “If Bodhisattvas vow to attain a pure land, they must first purify their own minds. As their own minds are purified, so is the Buddha-land.”

This was said by Vimalakirti, a lay practitioner. “In a land, one must realize eight teachings.” If we want to “purify Buddha-lands,” there are eight ways. Let us hear the eight methods he shared.

One must realize eight teachings in a land to make it a pure land: The first is richly benefiting sentient beings without expecting anything in return and accepting much suffering in the place of all sentient beings. All the merit and virtue created are completely given away.

First, we need to “benefit sentient beings without expecting anything in return and accept all kinds of suffering in the place of all sentient beings. All the merit and virtue created must be completely given away.”

This is what the Vimalakirti Nirdesa Sutra states. Aren’t the things Tzu Chi volunteers do in line with this? Yes, we are truly working to “benefit sentient beings.” We give unconditionally, “without expecting anything in return.” We accept all kinds of suffering in the place of all sentient beings.

Look at the gas explosion in Kaohsiung. Tzu Chi volunteers in the Kaohsiung area have been helping for a long time, around 20 days. Even now, they are still walking through the disaster area. They walk until their feet develop blisters. Yet look at their faces. They are all smiling very happily. When they meet with disaster survivors, they speak gently, comforting them. Then they say to the survivors, “I’m grateful to you! I was worried about you. But when I saw you smiling and looking peaceful, I feel very happy and grateful.”

You see, we should “accept all kinds of suffering in the place of all sentient beings.” We feel others’ pain and suffering as our own, so their worries become our worries. When it was time to register for school, we rushed to comfort the families beforehand. “Don’t worry. If you need help, we’ll help you figure it out. Oh, it is tomorrow? I will bring the registration fee today.” Just like that, “All the merit and virtue created must be completely given away.” When sentient beings have a need, we will help meet it

The second is “treating all sentient beings with a mind of equality, by being humble and not creating hindrances.”

With a mind of equality, we do not discriminate. Everyone intrinsically has Buddha-nature, so we must treat all sentient beings and all human beings equally. Whether you are called an “elder” or a “descendant,” those are just labels. We should treat everyone equally.

However, to behave with proper etiquette, if someone is our elder, such as our grandfather, our parents, our great-grandfather, we must treat them with propriety. But they intrinsically have Buddha-nature, as do we. Among human beings, there is a moral order to family relationships, but everyone’s intrinsic nature is equal. Regardless of whether they are cats or dogs, all living, moving creatures are equal. So even if we have a higher status, we must be modest and humble. This is the second way

The third is “looking upon all Bodhisattvas as if they were Buddhas.”

Do you still remember? When chanting the Lotus Sutra [we hear how]. Never Slighting Bodhisattva did not care if others bullied him, hit him or threw stones at him. He would dodge aside and still prostrate to them. “I dare not slight you because you will attain Buddhahood in the future.” This is the mindset of Bodhisattvas; they see everyone as Buddhas

The fourth is “listening to the sutras one has not yet heard without any doubts.”

When we listen to sutras we hear the True Dharma. We must listen mindfully. These texts beginning with, “Thus have I heard,” are the ones we must mindfully comprehend and understand without any doubts. We must absorb the Dharma and take it to heart to develop our wisdom-life. If we have doubts, it is like splashing water onto a rock. Once water is splashed on it, the surface of the rock is wet. But it dries quickly; the water cannot seep in

The fifth is “not turning our back on Hearers.”

Although we are with Hearers, people who practice the Small Vehicle Dharma, we should not reject them. They have their way of spiritual practice, and we have our way of forming aspirations to go among the people. Instead of rejecting them, we must think of ways to slowly guide them to join us in going among the people. We must not look down on. Hearers and Small Vehicle practitioners. In practicing the Bodhisattva Way, the Great can accommodate the Small

The sixth is “not being jealous of others’ contributions, not being conceited of one’s advantages and through this process subduing one’s mind.”

When people are more outstanding than us, we must not be jealous of them. We should admire them and be happy for them. What if other people are jealous of us? We must further humble ourselves.

We must not constantly show off how great we are, how exceptional we are, how superior we are. We must not be like this. If we can humble ourselves, naturally people who are jealous of us will gradually become less jealous as they recognize we are acting out of sincerity and that everything we do is done out of genuine affection

The seventh is “constantly reflecting upon one’s own faults while not announcing the shortcomings of others.”

Regardless of others’ shortcomings or others’ weaknesses, we must not go around talking about them, criticizing them over what is right or wrong. That is not right. Do others [criticize] us because they are jealous of how great we are? Perhaps it is because we have many weaknesses. When people criticize us, we should earnestly engage in self-reflection, not talk about how what they are doing is wrong. This is “not announcing the shortcomings of others”

The eighth is “forever wholeheartedly seeking all merits and virtues.”

“Seeking all merits and virtues” does not mean being attached to them. “Being humble in our hearts brings merit. Being courteous to others brings virtue.” If we can be “humble in our hearts,” then by applying this skill, naturally we will constantly reflect on ourselves and will not create karma of speech by announcing other people’s shortcomings. We must deal with people and matters courteously and be accommodating.

If we can do all this, these are eight ways of “purifying Buddha-Lands”

Land: The place where sentient beings face circumstantial retributions, which is created by sentient beings’ collective good karma. This place came into existence through the minds of sentient beings.

“Land” is the place where sentient beings face circumstantial and direct retributions. It is “created by sentient beings’ collective good karma.” We followed our causes and conditions here. The causes and conditions we created in the past led us to this place, where we began to listen to the Buddha-Dharma, so we must earnestly accumulate good karma together. If we can collectively accumulate good karma, our minds will be pure, so the land will be pure. With our minds we can create a pure land

Bodhisattvas make great vows to transform and deliver sentient beings whenever they appear and thus attain purity in thought and action.

“Bodhisattvas make great vows to transform and deliver sentient beings whenever they appear and thus attain purity in thought and action.” We must engage in Bodhisattva-practices. For countless lifetimes up to this day, we have had to unceasingly make great vows. We vow to accomplish this aspiration to deliver and transform sentient beings whenever they appear. We hope everyone can attain purity in thought and action. We must now quickly engage in spiritual practice to cultivate a pure mind. If we successfully attain a pure mind, in subsequent lifetimes when we form Bodhisattva-aspirations, we will have those merits and virtues. We will have the merit of internal cultivation and the external appearance [of virtue] with which we can transform people. Transforming people and purifying their minds is “purifying Buddha-lands”

When the hearts of sentient beings are pure, they collectively create good and blessed karma, thus the land of their circumstantial and direct retributions will be pure. To purify the minds of sentient beings, one must rely upon the Buddha-Dharma. Thus purifying sentient beings’ minds is also purifying Buddha-lands.

“When the hearts of sentient beings are pure, they collectively create good and blessed karma.” If everyone here has a pure heart, this place will be blessed. When we collectively create blessed karma, this land where we face our circumstantial retribution, this land which supports us, will be pure; this can also purify the minds of sentient beings. In an environment where everyone’s mind is pure, we will be able to [go out and] transform others and bring purity to their hearts. To achieve this purity, we must also “rely upon the Buddha-Dharma.” We have to rely on the Buddha-Dharma so that our hearts can be pure. Only when our hearts are pure can we purify the hearts of sentient beings. This is “purifying Buddha-lands.”

Bodhisattvas benefit, nourish and bring all sentient beings to maturity, all without limits. This is like rain after a long drought, when all plants and trees and forests will grow and flower and fruit, and all will be brought to fruition. Thus it says, bringing sentient beings to fruition.

“Bringing sentient beings to fruition” is when. “Bodhisattvas benefit, nourish and bring all sentient beings to maturity” ․Bodhisattvas benefit, nourish and bring all sentient beings to maturity, all without limits. This is like rain after a long drought, when all plants and trees and forests will grow and flower and fruit, and all will be brought to fruition. Thus it says, “bringing sentient beings to fruition.”

This is how Bodhisattvas bring sentient beings to fruition. First, they benefit them with the Dharma; they nourish all sentient beings with the Dharma. When sentient beings are nourished with Dharma, they will be brought to maturity and will bring to fruition a pure mind “without limits. One gives rise to infinity; infinity arises from one” [The Dharma] is like rain. Those in an arid land only ask for rain. Once the rain falls, the land thrives. When a wilted forest is nourished by rain, the trees will flourish and will produce an abundance of flowers and fruit. Thus they are brought to fruition.

Dear Bodhisattvas, truly we must have faith and understanding. If we have faith in and understand the Buddha-Dharma, we can mindfully enter the Path. Then naturally this Dharma will be wondrous to us. If we are joyful every day, we can take true principles to heart and sweep away all afflictions. When we awaken our wisdom, when we enter the ocean of enlightened wisdom, our minds will radiate light “with utmost purity and clarity.” If our minds are pure, this clarity will come from the light of the ground of blazing wisdom. What is so difficult about this? We just need to sweep away our afflictions and benefit sentient beings in everything we do; that is the right thing to do. Then we are truly. Living Bodhisattvas playing freely in this world, purifying Buddha-lands. So, we must always be mindful.

Episode 733 – Bodhisattvas Play Freely Within Spiritual Powers

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>> Bodhisattvas play freely within the wondrous application, subduing all demon armies inside the mirror. They realize the Bodhi within the dream. Within this illusive and empty existence, they are able to truly play. They are successful in seeking the Buddha’s Way while transforming sentient beings. They purify the Buddha-lands with wondrous application.

>> “In the past, the World-Honored One had expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance. As for the Bodhisattva Way of playing freely within spiritual powers…. （、淨佛國土、成就眾生，心不喜樂）”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> As for the Bodhisattva Way: These are the 37 Practices to Enlightenment. The Fourfold Mindfulness, the Four Right Efforts, the Four Bases of Fulfilling Power, the Five Spiritual Roots, the Five Powers, the Seven Factors of Bodhi and the Eightfold Noble Path are all important spiritual nourishment for the practice of the Path.

>> These 37 Practices to Enlightenment are practiced along with the Six Paramitas and the Four All-Embracing Virtues, charitable giving, loving speech, beneficial conduct, collaborative work.

>> The spiritual practice of the Bodhisattvas is different from the practice of the Hearers and this is the reason Two Vehicle practitioners feel no joy in their hearts for the practice of the Great Vehicle or for going among the people.

>> Playing freely with spiritual powers: This is the teaching of the Eight Aspects of Attaining Enlightenment, and refers to the spiritual powers belonging to all Bodhisattvas at the first ground or above.

>> Spiritual refers to the mind. It is said a tranquil mind reflects all things. Remembrance of past lives, as well as all kinds of clear discernment, derive from the power of Samadhi. As they do not have obstructions, they are known as spiritual powers.

>> All Buddhas and Bodhisattvas save sentient beings out of compassion and treat what they do as playing.

>> Venerable Sakyamuni used the Eight Aspects of Attaining Enlightenment to play freely while transforming others: 1. The descent from Tusita heaven. 2. Entry into his mother’s womb. 3. Birth in the human world. 4. Leaving the lay life. 5. His period of ascetic practice. 6. His attainment of enlightenment. 7. The turning of the Dharma-wheel. 8. Entering into Parinirvana.

>> Buddhas and Bodhisattvas play within their spiritual powers, transforming and delivering sentient beings while having fun and enjoying themselves. Thus it says that they play freely.

>> One who plays: It means one who is free and at ease, without any hindrances.

>> The Buddhas and Bodhisattvas use their spiritual power to captivate and transform sentient beings. They can come and go without hindrance, with freedom and ease.

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“Bodhisattvas play freely within the wondrous application, subduing all demon armies inside the mirror.
They realize the Bodhi within the dream.
Within this illusive and empty existence, they are able to truly play. They are successful in seeking the Buddha’s Way while transforming sentient beings.
They purify the Buddha-lands with wondrous application.”

In life, when it comes to spiritual practice, we must make an effort to be mindful. Since we have developed Bodhicitta, we need to walk the Bodhisattva-path. As we must faithfully accept [the Dharma], we must have deep faith. As we begin this journey, we must not be afraid of the long road ahead. We should just fulfill our basic responsibilities and do what we are supposed to do. So, there is no need to calculate how long this will take. We just need to form the aspiration to walk the Bodhisattva-path, then do this in life after life.

With a true Bodhisattva-mind, [those vows] are deep and firm in our hearts. Then in our future lifetimes, wherever there are sentient beings, we will manifest to transform them no matter how hard it is, even if it means going into the hell, hungry ghost or animal realm. This is to say nothing of playing in the human realm, having a mindset of playing freely in this world or in the other realms of sentient beings, within the wondrous application.

Sometimes, people say, “Isn’t everything empty? If you engage in spiritual practice and strive to transform others, just what do those people have to do with you? They are like the demon armies inside the mirror.” Actually, are these demon armies outside or inside? Doesn’t this call to mind another story? There was a dog in a room with multiple mirrors. When he ran between those mirrors, he suddenly saw that there were many dogs. Sensing these dogs were not friendly, he continued barking at them and kept turning around in circles. As he turned, he felt that those dogs were more vicious than him. He answered viciousness with more viciousness, so he continued barking at them. This dog kept barking and turning, in order to subdue the dogs he saw in the mirrors. However, though he tried to subdue them, in the end, he died from exhaustion.

This is a parable for subduing the demon armies inside the mirror. In fact, the demon armies we see inside the mirror are not found in our surroundings, they are in our minds. If a dog comes in, the mirrors reflect the dog, if a tiger the tiger, if a cat the cat, if a person the person and if a Buddha the Buddha. They [reflect] the conditions that appear, No matter the phenomena, the causes and conditons, these mirrors are fundamentally empty. They are clear, bright and empty. It is because of us, because our own ignorance and our own afflictions are reflected in the mirrors, that things become so difficult for us.

So, when we aspire to walk the Bodhisattva-path, our resolve must be firm. External conditions are so complicated; is our resolve strong enough to overcome those complicated conditions? This is a test of our spiritual cultivation. Our life is like a dream; if we engage in spiritual practice in our dreams, when we wake up we will feel very happy. If we engage in spiritual practice even in our dreams, our dream state will also be very wonderful. This life is like a long dream. This life is like a play on stage.

Our short and temporary lives are simply like dreams that last a long time. Some people have nightmares and experience many bad dreams. People who can actually have good dreams, like dreams about spiritual practice, are probably very few in number. If we can understand and realize [the Dharma], we can more deeply experience the Buddha’s teaching of how all things are merely temporary unions, temporary unions of causes and conditions. With the convergence of causes and conditions, we have this short and temporary life. Our individual karmic conditions together make up a very complicated world. In the end, they are all ultimately empty. People who can see through these things recognize that all things are temporary unions, so they feel no need to be greedy and to create so much karma.

As we constantly mention, the bigger a business, the more karma it creates and the greater the damage it causes to the planet. This is why there are so many disasters nowadays. Many of them were created without our awareness. The damages we have caused are real, while the wealth we gain is illusory. No matter how much money we have, it is all deposited in a bank; we cannot carry it all with us or use it to adorn ourselves, no. So, “Fighting for empty things, we attain emptiness.” No matter how we fight for it, it will not last. What we are left with is emptiness, but the damage we cause the planet is real. This creates karma.

“We cannot take anything with us when we die; only our karma follows us to our next life.” Bodhisattvas understand this. Because they have attained the principles and have understood them, they do not just eliminate their own afflictions and all their desirous thoughts about the world; they have realized that everything is illusory, a convergence of things that are empty in nature. Thus, from the Small Vehicle, they have already passed through the Middle Vehicle and penetrated the Great Vehicle Dharma. They have already thoroughly understood “illusive and empty existence.” So, the Buddha’s mission in teaching [all beings] has been shouldered by Bodhisattvas. This is “shouldering the Tathagata’s family business.” They have taken on this responsibility and “are able to truly play.” With a genuine heart, they play effortlessly in this world and through all the realms of sentient beings. This is the mindset of Bodhisattvas.

With this genuine heart, they play effortlessly in this world; they play in this space and among sentient beings. They do this to be “successful in seeking the Buddha’s Way while transforming sentient beings.” They remain constantly immersed in the Dharma, so their playing in this world helps them realize its principles. Everyone is a sutra through which we verify the Buddha-Dharma. Illusiveness, emptiness, impermanence, suffering, being without self, etc. are all principles we can realize by interacting with people. Afterwards, as they become more solid and more grounded in our minds, we will aspire to transform sentient beings.

So we said, “They purify the Buddha-lands with wondrous application.” This is how we shoulder the Tathagata’s family business. “For Buddha’s teachings, for sentient beings.” It is for the sake of sentient beings that we spread the Dharma. It is for their sake that we use the Buddha-Dharma to purify people’s hearts.

We must be able to deal with external conditions. When the demons in our minds converge with external conditions, we create more karma. Once we understand [the Dharma], we realize that this mirror has always been clear; the trouble [we see reflected] is created by us. If we are clear on this principle, no matter how short and temporary our life is, we will be very willing to dream this Bodhi-dream.

When it comes to life, as we walk through this world, no matter how brief our time is, we must seize every moment and sustain it forever. This requires mindfulness. All things in the world are “a convergence of the illusive and empty.” We must make use of “wondrous existence.” With the Dharma of “wondrous existence,” we can truly play freely in this world. We must form great aspirations and make great vows; only then will we be “seeking the Buddha’s Way while transforming sentient beings.” By diligently seeking the path to Buddhahood and tirelessly transforming sentient beings, we take responsibility for [passing on] the Buddha-Dharma in this world. Thus, “[We] purify the Buddha-lands with wondrous application.”

“In the past, the World-Honored One had expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance. As for the Bodhisattva Way of playing freely within spiritual powers…. （、淨佛國土、成就眾生，心不喜樂）” 

The previous sutra passage mentions how the World-Honored One had already expounded the Dharma for a long time. In the past, the World-Honored One had expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance. As for the Bodhisattva Way of playing freely within spiritual powers…. The World-Honored One had taught for a long time, for more than 40 years. By the time He gave the Lotus teachings, more than 40 years had passed. As we mentioned yesterday, His disciples had followed Him and listened to these teachings over this long period of time. So Subhuti, “foremost in understanding emptiness,” Wisdom-life Subhuti, frankly expressed on behalf of everyone present the thoughts that were in their minds. He repented that in the past, he was unable to comprehend the Buddha’s intent.

The Buddha had been expounding the Dharma for a very long time. These disciples had always been present, but they had become very tired. They were physically tired “[They] only contemplated” means what they had heard, understood and realized was only “emptiness, non-appearance, non-contrivance.” These were the Vaipulya and Prajna teachings, which helped them understand how to eliminate afflictions and understand that all things in the world are temporary unions of causes and conditions. This was the extent of what they knew.

The passage continues, stating, “As for the Bodhisattva Way of playing freely within spiritual powers….（、淨佛國土、成就眾生，心不喜樂）”

What exactly is the Bodhisattva Way? To learn to be like Bodhisattvas, we must also go from the superficial to the profound, starting with our initial aspiration. What is the Dharma we need to learn upon forming our initial aspiration? We need to begin with the 37 Practices to Enlightenment

As for the Bodhisattva Way: These are the 37 Practices to Enlightenment. The Fourfold Mindfulness, the Four Right Efforts, the Four Bases of Fulfilling Power, the Five Spiritual Roots, the Five Powers, the Seven Factors of Bodhi and the Eightfold Noble Path are all important spiritual nourishment for the practice of the Path.

These are the 37 Practices to Enlightenment; everyone should know them by now. The Fourfold Mindfulness, the Four Right Efforts and the Four Bases of Fulfilling Power are called the “three Fours.” These are three groups of four, so they are the three Fours. The “two Fives” are the Five Spiritual Roots and the Five Powers. These are the two groups of five. Next are the “Seven and Eight.” The “Seven and Eight” are the Seven Factors of Bodhi and the Eightfold Noble Path. These are the three Fours, the two Fives, the Seven and Eight. What are the Fourfold Mindfulness? “Contemplate the body as impure”; you can all recite them. The Four Right Efforts and the Four Bases of Fulfilling Power are the foundation for our spiritual practice. The Five Spiritual Roots, the Five Powers, the Seven Factors of Bodhi and the Eightfold Noble Path are also part of the foundation for our spiritual practice. This is all the most important nourishment for our spiritual practice. A Bodhi-tree needs to extract nourishment and water from the soil. So, if our cultivation of the 37 Practices to Enlightenment is solid, that is like having very strong roots. Therefore, the 37 Practices to Enlightenment are the foundation for our spiritual practice.

In addition to the 37 Practice to Enlightenment, we also need to practice the Six Paramitas. The Six Paramitas are giving, upholding precepts, patience, diligence, Samadhi and wisdom. This is the Bodhisattva-path.

These 37 Practices to Enlightenment are practiced along with the Six Paramitas and the Four All-Embracing Virtues, charitable giving, loving speech, beneficial conduct, collaborative work.

The Bodhisattva-path is inseparable from the Four All-Embracing Virtues. All of you know the Four All-Embracing Virtues, charitable giving, loving speech, beneficial conduct and collaborative work. Everyone needs to be able to accomplish them.

“To embrace” is “to transform.” We want people to take our words to heart; this is the charitable giving of the Dharma. Whatever they need most now, that is what we give them to help them. Helping people in either tangible or intangible ways, being of some assistance to them, is a form of “charitable giving.” When we practice charitable giving, we need to use “loving speech.” Only when we say something to their liking will they truly listen. So, we need to speak in a way that they will like in order for them to take the Dharma to heart.

When it comes to “beneficial conduct,” since we are practicing the Bodhisattva-path, everything that we do must benefit sentient beings. We must not take issue over small things; the important thing is that they are happy. If all act according to the Dharma and are happy, that is part of “collaborative work.” Before we start working on something together, we need to give to others first in order to bring them close to us. When they are working with us, we must help them understand and accept what we say. When we work collaboratively, we will be happy and can complete the matter successfully. This is very important when we work with others. Thus, these are the Four All-Embracing Virtues. They are critical for spiritual practitioners and in spiritual practice centers. This world is a huge spiritual practice center. We start within our small area, but must work to influence the broader area.

The spiritual practice of the Bodhisattvas is different from the practice of the Hearers and this is the reason Two Vehicle practitioners feel no joy in their hearts for the practice of the Great Vehicle or for going among the people.

“The spiritual practice of the Bodhisattvas is different from the practice of the Hearers.” Hearers only seek to benefit themselves. The 37 Practices to Enlightenment is enough for them. However, Bodhisattvas need to also practice the Six Paramitas as well as the Four All-Embracing Virtues. This is very different. This is the reason why Two Vehicle practitioners took no joy in the practice of the Great Vehicle and took no joy in going among the people.

Since they do not enjoy going among the people, they feel no need to practice the Six Paramitas or to do collaborative work. They only seek to benefit themselves. So, when we are listening to the teachings, besides understanding the fundamental teachings, the 37 Practices to Enlightenment, which we must understand, we also need to practice the. Six Paramitas and the Four All-Embracing Virtues. This is how we can “seek the Buddha’s Way while transforming sentient beings.”

Playing freely with spiritual powers: This is the teaching of the Eight Aspects of Attaining Enlightenment, and refers to the spiritual powers belonging to all Bodhisattvas at the first ground or above.

“Playing freely within spiritual powers” shows “the Eight Aspects of Attaining Enlightenment.” The Buddha came to the world to manifest “the Eight Aspects of Attaining Enlightenment [and] the spiritual powers belonging to all Bodhisattvas at the first ground or above. Spiritual” refers to the mind

Spiritual refers to the mind. It is said a tranquil mind reflects all things. Remembrance of past lives, as well as all kinds of clear discernment, derive from the power of Samadhi. As they do not have obstructions, they are known as spiritual powers.

When it comes to our minds or our spirits, it is said, “A tranquil mind reflects all things.” Our minds [should not] be scattered. As in the room with mirrors that I spoke of, our minds need to be tranquil to clearly reflect. If a beautiful thing is placed before all the mirrors, there will be a beautiful reflection in them all. With two mirrors reflecting each other, the light is repeatedly reflected in the mirrors, so it looks like there is a long row of lights. Actually, these mirrors have always been always clear and bright. The boundless minds of pure sentient beings have this kind of spiritual power.

“Remembrance of past lives.” If our minds are very pure, not only can we clearly understand this life, we also clearly understand our past, the causes and conditions from our past lives. This is “remembrance of past lives,” also known as the Power of Knowing Past Lives. Next, “all kinds of clear discernment” means we are very clear on our past and present, so naturally we will not be confused about our future. This is “derived from the power of Samadhi.” If we can achieve that, our minds will be clear, and we can clearly reflect all things. Then naturally, our minds will not be scattered. “As they do not have obstructions” this is a “spiritual power.”

What about “play”? “Play” is when “All Buddhas and Bodhisattvas save sentient beings out of compassion” and treat what they do as playing.

All Buddhas and Bodhisattvas save sentient beings out of compassion and treat what they do as playing.

When we are willing and happy to do something, after we do it, if asked, “Are you tired?” [we say,] “Not at all; I feel grateful. I want to do it again.” This is because we treat it as play. Sakyamuni Buddha also manifested the Eight Aspects of Attaining Enlightenment as a way of playing effortlessly in this world. The Eight Aspects of Attaining Enlightenment begin with “the descent from Tusita heaven.” He manifested in the palace with “entry into his mother’s womb” followed by “birth in the human world.” Then, he “left the lay life.” Fifth was “a period of ascetic practice.” Sixth was “attainment of enlightenment.” Seventh was “the turning of the Dharma-wheel.” Once He began, He turned the Dharma-wheel for 49 years. Last was “entering Parinirvana.” These are the Eight Aspects of Attaining Enlightenment.

Venerable Sakyamuni used the Eight Aspects of Attaining Enlightenment to play freely while transforming others: 1. The descent from Tusita heaven. 2. Entry into his mother’s womb. 3. Birth in the human world. 4. Leaving the lay life. 5. His period of ascetic practice. 6. His attainment of enlightenment. 7. The turning of the Dharma-wheel. 8. Entering into Parinirvana.

These are the Eight Aspects; they are eight aspects of life. When we are born, we have the aspect of a baby. We have the aspect of childhood, youth, middle age and old age. We end with the aspects of illness, death, etc. All these are “aspects.” So, when the Buddha manifested in this world, He made use of His spiritual powers; He could avoid being contaminated by the world, but still play effortlessly in this world.

Buddhas and Bodhisattvas play within their spiritual powers, transforming and delivering sentient beings while having fun and enjoying themselves. Thus it says that they play freely.

So, “Buddhas and Bodhisattvas play within their spiritual powers, transforming and delivering sentient beings” while having fun and enjoying themselves. Because they do this willingly, they vow to return to this world to “play” again.

One who plays: It means one who is free and at ease, without any hindrances.

“Play” means they are free of hindrances, as this is a performance of a play.

When actors are on stage, they confront and fight with each other. When they get off the stage, they are happy. They are still good friends. By the same principle, if we treat life as a play, we will be free of all obstacles, and our minds will not be obstructed by external conditions.

The Buddhas and Bodhisattvas use their spiritual power to captivate and transform sentient beings. They can come and go without hindrance, with freedom and ease.

So, Buddhas and Bodhisattvas all playfully use their spiritual powers to embrace and transform sentient beings, as if they are putting on a play on stage to transform the people in the audience. By earnestly immersing them in the play, they can understand the principles. So, they “come and go without obstacles.” Feeling as if they are in a play, they can come and go without obstacles, with great freedom and ease. As Buddhist practitioners, we want to achieve this state, so we must always be mindful

Episode 732 – Clinging to Emptiness Without Seeking to Advance

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>> They only contemplated emptiness, so they took no joy in the wondrous application. They contemplated non-appearance, so they took no joy in seeking Buddha’s wisdom. They contemplated non-contrivance, so they took no joy in transforming others. Their hearts were not joyful, so they no longer sought to advance.

>> “We have been the heads of the Sangha and are already old and decrepit. We said we had attained Nirvana, that there was nothing more to endure, thus we no longer sought to advance to. Anuttara-samyak-sambodhi.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “In the past, the World-Honored One expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance.”   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> After attaining enlightenment, for the first three periods of seven days, the Buddha gave the Avatamsaka teachings. In Deer Park and many other places, he taught the Agama for 12 years. Following the end of the Agama period, he taught the Vaipulya for eight years, and after this He taught the Prajna for 22 years, and after this He taught the Prajna for 22 years, making a total of 42 years. He expounded the Lotus teachings for seven years. This is why it says He had already taught for a long time.

>> We of the Two Vehicles were all present, and though we listened to the Great Vehicle Dharma, we had no intent to pursue, practice or realize it. Thus, it says, Our bodies had become tired and lax.

>> We only contemplate emptiness, non-appearance and non-contrivance: This is contemplation upon the Three Samadhis, also known as the three gates of liberation. This refers to how the Two Vehicle practitioners had affinities with the Four Noble Truths and other similar practices through which they attained Samadhi.

>> The Samadhi of Emptiness: This is the observation that all worldly phenomena arise interdependently and are also illusory and unreal.

>> This is also called the view of emptiness: It is contemplating all phenomena as suffering, empty, impermanent, without a self, impure and so on.

>> The Samadhi of non-appearance: This is the observation that all appearances in the world are illusory and temporary existences. Realization of non-appearance is Nirvana; it is the extinction of all afflictions as being without any appearance to grasp.

>> The Samadhi of non-contrivance is the observation that all phenomena are illusory existences, thus resulting in not seeking anything

>> Non-contrivance: Since they say they have accomplished everything, they observe all conditioned phenomena and do not wish for anything more

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“They only contemplated emptiness, so they took no joy in the wondrous application.
They contemplated non-appearance, so they took no joy in seeking Buddha’s wisdom.
They contemplated non-contrivance, so they took no joy in transforming others.
Their hearts were not joyful, so they no longer sought to advance.”

Everyone, we must constantly encourage ourselves. We must never allow our mind-s to become fatigued. If we become fatigued to the point that we are not interested in anything, how would that be considered engaging in spiritual practice? Because they are engaging in spiritual practice, some people think, “I already understand that all things are empty, so when it comes to everything else, I’m not interested. I will just earnestly work to benefit myself because all things are empty.” They understand this but cannot go any further; they only understand the principles biased toward emptiness.

Indeed, life is empty in nature; everything that happens is like a daydream. Take us humans, for example. In the past, no telling how long ago, we created many interpersonal conflicts and gave rise to very unpleasant things. Over those many lifetimes, who knows how many negative affinities we formed. Yet all of this is in the past. We must repent what we have done in the past. We must also immediately eliminate those past afflictions. More important is to improve for the future. We must repay the debts we owe. Repaying it happily reduces what we have to pay. And do we hope for anything in return? There is no need. When we understand the Dharma, we do not expect to get anything more.

Throughout this process, if we can proactively go among people and give to others, we are walking the Bodhisattva-path. Doing this is “taking joy in the wondrous application.” We should do everything we can right now. Everything is illusory and empty; we all understand this. But the Buddha-Dharma always teaches us about wondrous existence. Wondrous existence is about taking advantage of our current time, space and interpersonal relationships. These three combine to be a place where we practice wondrous application. We have the causes and conditions in this world that allow us to give. This is the wondrous application of the Bodhisattva-path we have practiced and learned. In the past, we might have instead said, “I am very tired. I just want to rest.” If we are like this, we “take no joy in the wondrous application.”

As we learn the Buddha’s Way, it is the same. We must not just “contemplate non-appearance.” By [only] “contemplating non-appearance,” our spiritual practice becomes biased; “No matter what I do in the world, isn’t it ultimately empty? So, I can listen to the Buddha-Dharma and engage in spiritual practice. Thus I can eliminate afflictions and have no further worries. I have put an end to samsara and no longer undergo transmigration in the Six Realms. I have attained the fruit of Arhatship.” Because of this, we stop at this stage. If we are satisfied with limited realizations and the Small [Vehicle] Dharma, we “take no joy in seeking the Buddha’s wisdom.” We have no desire to advance. During the Buddha’s lifetime, wasn’t there a group of disciples like this? Over the past few days, we have been talking about. “Subhuti and the others.” These four leaders of the Sangha indeed felt this way. “Contemplating non-contrivance, they took no joy in transforming others.”

They felt that in the past, the Buddha taught them to “contemplate non-contrivance,” because they had to eliminate afflictions and not contrive affinities. So, because of this, “They took no joy in transforming others.” Earlier it was about “taking no joy in seeking Buddha’s wisdom.” They felt that their spiritual practice was sufficient. The Buddha wanted them to put an end to transmigration in the Six Realms, and they had already done so, so they felt there was no need to keep advancing. Next, they wanted to guard against wrongs and stop evil. They did not want to contrive any more affinities, so they did not want to “transform sentient beings.” This was indolence. In this way, the kind of stillness in their minds was actually complete indifference; they lacked joy in their hearts. Thus, “They no longer sought to advance” and no longer had any aspirations about moving forward. The goal of learning the Buddha’s Way should be the attainment of Buddhahood, but they stopped at this Small Vehicle state, the state of Solitary Realizers.

If our lives are like this, that is worrisome. In today’s society, many people simply spend their time on ignorant and afflicted pursuits; we only try to make money, not create blessings. In life, impermanence can strike in an instant. How much life do we still have left, and when will we have made enough money? We will never feel that we have enough. But in life, the day will come when we either fall ill or impermanence suddenly strikes. When we reach the end of life, what else is there? If we do not make use of this time and the space, we are like these four elders who had come before the Buddha in order to repent and express what was in their hearts. They had thought that their level of spiritual practice was good enough, so they had stopped advancing. Now they recognized this, so they can advance toward seeking the path to Buddhahood.

Thus, the previous sutra passage states, “We have been the heads of the Sangha and are already old and decrepit. We said we had attained Nirvana, that there was nothing more to endure, thus we no longer sought to advance to. Anuttara-samyak-sambodhi.”

They believed that since they were now in old age they had already practiced enough. So, they no longer sought to diligently advance. But actually, there was still the most important goal of spiritual practice, which was attaining “Anuttara-samyak-sambodhi.” This supreme, universal and perfect enlightenment is the attainment of Buddhahood. So, we also have the chance to attain Buddhahood. In the Lotus Sutra, the Buddha continued to encourage everyone to keep advancing to benefit themselves and others and to save and deliver sentient beings.

The following passage continues with, “In the past, the World-Honored One expounded the Dharma to us for a very long time. We were always present, but our bodies had become tired and lax, and we only contemplated emptiness, non-appearance and non-contrivance.”

This is similar to what we said before. They repented before the Buddha and said everything that was on their minds. “World-Honored One, You have expounded the Dharma for so long. Whenever You taught, we were always present. Arising, abiding, changing and ceasing, we understand these principles [of the mind]. Material things go through formation, existence, decay and disappearance; there is no such thing as a true appearance. We have heard these principles before and have grown tired of hearing them.” Listening to teachings can also get tiring. They believed that over such a long period of time they had heard everything they needed to hear.

So, what was the Dharma that the Buddha had been teaching? “After attaining enlightenment, for the first three periods of seven days, the Buddha gave the Avatamsaka teachings.”

After attaining enlightenment, for the first three periods of seven days, the Buddha gave the Avatamsaka teachings. In Deer Park and many other places, he taught the Agama for 12 years. Following the end of the Agama period, he taught the Vaipulya for eight years, and after this He taught the Prajna for 22 years, and after this He taught the Prajna for 22 years, making a total of 42 years. He expounded the Lotus teachings for seven years. This is why it says He had already taught for a long time.

“Three periods of seven days” is three weeks, so how many days is that? 21 days. For the first 21 days, from the time He attained enlightenment, when His mind and all things in the universe were united as one, from that instant, His mind was in the Avatamsaka state. The Avatamsaka state is tranquil and clear; it is such a beautiful state. In that state, His mind traveled freely about the universe to realize the truths of all things, and then He expounded this Dharma for great Bodhisattvas; those were all Dharmakaya Bodhisattvas. That Dharma-assembly was very dignified; it was the state of Buddhas and Bodhisattvas.

However, the Buddha’s one great cause for coming to the world, the true audience He wanted to teach to, was the myriad of sentient beings. At that time He wondered, “How can this state be understood by ordinary people? What methods can I use?” In the end, He decided to teach according to capabilities. So, He adjourned from [teaching] this state of. Buddhas and Bodhisattvas and retained it in His mind. Then He began teaching the Dharma according to sentient beings’ capabilities. Thus, at Deer Park He began to turn the Dharma-wheel of the Four Noble Truths.

Moreover, at Deer Park the Sangha was formed. Three or more monastics was called [a Sangha], not to mention five. Thus, the Sangha was formed. He then expounded the Dharma many times. For 12 years, He gave the Agama teachings. He taught the Agama sutras over 12 years. Aside from the Four Noble Truths, He taught the Twelve Links of Cyclic Existence. These were the states of. Hearers and Solitary Realizers.

After 12 years had passed, the Buddha began giving the Vaipulya teachings. In the Vaipulya, He raised the level of teachings to enter the Great Vehicle Dharma and expanded everyone’s horizons by analyzing matters and material things. The growth of a tree begins with a seed. With soil, water, air and sunlight, the seed will begin to grow. If the seed is cut off from the air, the result will only be “emptiness.” Principles like these were taught beginning with the Vaipulya teachings. Then He wanted to help everyone understand even more thoroughly the origin of these principles, where this seed comes from. Thus, He entered the state of Prajna. The Prajna teachings were all about emptiness; all things are empty in nature. Emptiness does not just apply to material things. Even when it comes to our bodies, “The Five Aggregates are empty in nature.” These are the Prajna teachings, which include the Diamond Sutra, the Prajnaparamita Sutra, etc.

The Agama sutras were taught over 12 years, the Vaipulya sutras for eight years and the Prajna sutras for 22 years. Doesn’t this add up to 42 years? After 42 years had passed, He began to turn toward the Lotus [teachings]. The Lotus Sutra was taught over more than seven years. On the Buddha’s last day, He taught the Parinirvana Sutra. This was known as the Lotus period. In summary, [He taught] for a very long time.

The Buddha also taught the Lotus Sutra over many years. Starting with the Introductory Chapter, then the Chapter on Skillful Means, the Chapter on Parables, and so on, there were 28 chapters altogether. Though everyone had heard these [teachings], the Buddha still started from the beginning. So, the teachings started from “existence,” then went to “emptiness,” and then to “wondrous wisdom,” that extremely profound and unsurpassed Dharma. Only then did people comprehend that the past teachings, the Agama, Vaipulya and Prajna sutras, were principles that would be needed in the future to attain Buddhahood, were part of the path to Buddhahood.

He had already taught these for over 40 years. Thus, they inevitably said, “World-Honored One, You had expounded the Dharma for a very long time. We were always present, but our bodies had become tired and lax.” They were very honest. At this time, they expressed to the Buddha that after listening for so long, they had grown tired of doing so

We of the Two Vehicles were all present, and though we listened to the Great Vehicle Dharma, we had no intent to pursue, practice or realize it. Thus, it says, “Our bodies had become tired and lax.”

So, “we” refers to these four [leaders] who spoke on behalf of the Two Vehicle practitioners. Those Two Vehicle practitioners who were present had “listened to the Great Vehicle Dharma, [but] had no intent to pursue, practice or realize it.” Although they had listened to the Buddha teach the Great Vehicle Dharma to Bodhisattvas, they believed it was intended only for Bodhisattvas. “It has nothing to do with me.” So, they “had no intent to pursue, practice or realize it.” Thus, they said, “Our bodies had become tired and lax.” If people listen to someone speak every day, they may get tired of listening. All of you should ask yourselves, “Do we have this same kind of attitude?”

We only contemplate emptiness, non-appearance and non-contrivance: This is contemplation upon the Three Samadhis, also known as the three gates of liberation. This refers to how the Two Vehicle practitioners had affinities with the Four Noble Truths and other similar practices through which they attained Samadhi.

“We only contemplated emptiness, non-appearance and non-contrivance.” By contemplating only these things, we think everything is “empty” and that we need not form attachments, meaning attachments to the appearance of things. We must eliminate afflictions; what else is there to do? There is nothing more to do. So, this is also saying that we must engage in “contemplation among the Three Samadhis.” The three kinds of Samadhi are “the three gates of liberation.” These people only cultivated liberation, only contemplated emptiness, non-appearance and non-contrivance. That was all they did. The Two Vehicle practitioners, the Hearers and Solitary Realizers, practice the Four Noble Truths, the Twelve Links of Cyclic Existence, the Sixteen Meditations and so on. All of these teach us methods for eliminating our afflictions. The concentration we have when we do this is called Samadhi. But these people stopped at this state of Samadhi.

The Samadhi of Emptiness: This is the observation that all worldly phenomena arise interdependently and are also illusory and unreal.

When we “contemplate emptiness,” we will “observe that all worldly phenomena arise interdependently and are also illusory and unreal.” This comes from “contemplating emptiness.” So, because of this, since all things are illusory and unreal, there is no need to keep afflictions in our minds, and we can let go of issues of the past or of the future, as well as our afflictions

This is also called the view of emptiness: It is contemplating all phenomena as suffering, empty, impermanent, without a self, impure and so on.

“Emptiness” is also called the “view of emptiness.” This is contemplating all phenomena as suffering, impermanent and being without self. It is contemplating everything as impure.

In this world, we “contemplate all things as being without self, contemplate the mind as impermanent” and [contemplate] many things as being impure. If we then grow weary of and renounce the world, why would we create impure karma for the sake of these unwholesome things? So, “[contemplating] non-appearance” teaches us to eliminate [attachment] to appearance.

The Samadhi of non-appearance: This is the observation that all appearances in the world are illusory and temporary existences. Realization of non-appearance is Nirvana; it is the extinction of all afflictions as being without any appearance to grasp.

The Samadhi of non-appearance means observing that all appearances in the world are illusory and have a “temporary existence.” Which of them are real? All of them are only temporary. Our appearance and our label constantly change; is there ever any kind of everlasting appearance? No, there is no such appearance. Without an appearance, there can be no label. So, what is there to be attached to? Thus, we awaken and realize non-appearance. This is Nirvana. Then we will not contrive affinities for the future. This puts an end to our cyclic existence in the Six Realms. This is the “extinction of all afflictions as being without any appearance to grasp”

The Samadhi of non-contrivance is the observation that all phenomena are illusory existences, thus resulting in not seeking anything

The “Samadhi of non-contrivance” is “the observation that all phenomena are illusory existences, thus resulting in not seeking anything.” Since we contemplated emptiness earlier, [we realize] all appearances are “empty” and that everything has an illusory existence. But then some do not continue to seek anything.

When Living Bodhisattvas take in the Dharma, whenever [a disaster] occurs somewhere, they will immediately come together and combine their strengths to be able to save lives, etc. This is making use of the True Dharma in the world. If people take a more passive approach, they simply learn the Dharma that all things are illusory. If they do not take the Dharma to heart, it truly is illusory.

Non-contrivance: Since they say they have accomplished everything, they observe all conditioned phenomena and do not wish for anything more

So, “non-contrivance” means not bringing anything into being. They felt they had pretty much done everything. They felt they had pretty much heard all the Dharma. Thus, they did not behave in a way that advanced their practice. So, having “observed all conditioned Dharma, they did not wish for anything more.”

All phenomena are conditioned Dharma, which arise from a convergence [of causes and conditions]. As I have said to everyone before, the Dharma is without substance or appearance. It is because we sentient beings have afflictions that we create all kinds of karma, which then come together, resulting in “suffering” and “causation.” In order to understand why there is so much suffering in the world, we must thoroughly realize the causation that is accumulated through the karma we create. Therefore, we must awaken and practice according to the path. To eliminate our suffering, we must walk the path right away. If we are mindful, what is the path that we must be practicing? What the Buddha wanted for us to practice was the great Bodhi-path. This means we must walk the Bodhisattva-path; that is the true path.

Everyone, when learning the Buddha’s Way we cannot say, “Yes, I have heard the Dharma. I am tired of listening to it. I do not seek to advance.” If we are like this, that would be a pity. From the way the four elders expressed the thoughts on their minds, we must compare ourselves to them and ask, “Are we thinking these thoughts?” If we are, we must quickly remind ourselves to advance in our practice and always be mindful.

Episode 729 – Meticulously Contemplate the Dharma-nature

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>> Meticulously contemplate the Dharma-nature of universal and great wisdom. Apart from the Dharma-nature, there is nothing that can give peace of mind. It can bring our minds peace and great Dharma-joy. We must know that Bodhisattvas abide in the home of all Buddhas.

>> [They] heard from the Buddha teachings they had not heard before. When the Buddha predicted Sariputra would attain Anuttara-samyak-sambodhi, they gave rise to a rare aspiration and were joyful and jubilant. [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Thus, They rose from their seats, straightened their clothing, bared their right shoulder and touched their right knee to the ground. They wholeheartedly put their palms together and bowed out of respect. They gazed reverently upwards and spoke to the Buddha. [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Thus, they rose from their seats, straightened their clothing: This represents letting go of their. Small Vehicle realizations that were biased towards emptiness.

>> Thus, straightening their clothing indicates reverence; Their Threefold Karma of body, speech and mind were all perfectly respectful.

>> The Hearers in the Sangha usually lived together with the Buddha. Relying on hearing the Buddha’s voice and teaching, the virtue of wisdom and the virtue of ending. Illuminating true principles is the virtue of wisdom. Eliminating afflictions is the virtue of ending. These are known as Bodhi and Nirvana.

>> They draped their kasaya and bared their right shoulder. This expresses the bhiksus’ reverence and respect toward the venerable one. Now they are expressing their most sincere respect for the World-Honored One.

>> [They] touched their right knee to the ground: This means that, when practicing repentance, one should place one’s right knee on the ground. This expresses one’s earnest sincerity.

>> They wholeheartedly put their palms together to express that the provisional and true are non-dual; in all actions, they act wholeheartedly.

>>[They] bowed out of respect and gazed reverently upwards: They were expressing that they knew what they had practiced in the past was the provisional, and now they had faith in, understood and moved toward the True Dharma of the One Vehicle that the Buddha taught.

>> [They] spoke to the Buddha: This means that, from their initial enlightenment and entry to the path to their uniting with innate enlightenment today, over this long time, they had understood the Buddha’s compassionate teaching. He was both like a teacher and a father. This was what they expressed with utmost sincerity.

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“Meticulously contemplate the Dharma-nature of universal and great wisdom.
Apart from the Dharma-nature, there is nothing that can give peace of mind.
It can bring our minds peace and great Dharma-joy.
We must know that Bodhisattvas abide in the home of all Buddhas.”

Where does our mind abide? We often read the Sutra of Infinite Meanings, so when we ask, “Where do our minds come from?” we should all be clear that they “come from the Buddha’s abode.” Indeed, everyone has a mind equal to the Buddha’s. We all have a Buddha-mind. However, we unenlightened beings are often lost. We do not know at what time we left that spiritual home and began wandering. We no longer know where that home is or how to find our way back. So, we engage in spiritual practice now in the hope that through serious effort, we can return to our original home, which is our nature of True Suchness.

To find this path, our minds cannot deviate from the course. So, we need to “meticulously contemplate the Dharma-nature.” What is the Dharma-nature? The Dharma is eternal and unchanging; it is without shape or substance, yet it is always abiding. Moreover, it is universal and great wisdom. We have a very pure nature of True Suchness. All sentient beings have this intrinsic nature. It is not only in Buddhas, or Bodhisattvas or even human beings; all sentient beings have this same Dharma-nature.

There is a saying, “The mind encompasses the universe and the boundless worlds within it.” Our minds must be like the universe and encompass and embrace all things in the world. This was the Buddha’s state after His awakening. So, He wanted to teach us the Dharma step by step.

At that time, more than 2000 years ago, people’s lives were simpler and the population was small. However, ever since the Buddha’s lifetime, we are able to see [more clearly] the greed, anger and ignorance in the human mind. The Buddha already saw people with this nature, people who discriminate and bully the weak. This is human nature. Under those conditions, the Buddha began thinking about the future. How will people live their lives in the future? This is why He put His heart into seeking the truths of life. At the moment when He reached enlightenment, He became one with the universe.

In that space, [His mind] reached into the future, a future of excessive greed in our minds and particularly a future in which spiritual powers would manifest. These “spiritual powers” that were described during the Buddha’s time have actually become reality in our time. For example, we have a very advanced instrument. This instrument is called the Da Vinci Robotic Surgical System. Yesterday, we commenced using it.

We saw the instrument and how the person controlling it was on a different machine in a different room. We saw that although he was far away, he was able to use the computer to operate. On the screen, we saw the organs in the patient’s abdomen. We saw how the scalpel and forceps were used to carefully cut into and peel back the tissue. They cut the tissue and grabbed it, layer by layer. This machine can perform many kinds of operations. It is truly amazing [I wondered,] “Isn’t this what the Buddha called a great manifestation of spiritual powers?” It was even used on a patient in Europe by a surgeon in the United States. He was able to operate across that distance.

Two children, Christopher Yang and Cheng Xin, were in the same car as me. I asked them, “Come, share your feelings. After seeing this way of performing surgery, what have you learned?” Christopher said, “Technology is very advanced. Some people use technology to earn money, but we are using this technology to save people out of respect for life. All of us have very wholesome intentions. We act for the sake of the patients’ health, to reduce their suffering from surgery and help them quickly recover.” A 12-year-old child was able to think in this way.

The other child is ten years old. I asked him, “What about you? What do you think?” He said, “Technology is very advanced. But, sometimes technological advancements can be very destructive. Advancements in technology can save lives. This machine, the Da Vinci Surgical System, can save people. It can make surgery easier for the doctor and help the patient recover very quickly. It can also reduce the length of the surgery. It is of very high quality.”

Listening to these two children, I realized that they truly understood what they heard and saw. So, aren’t the [analyses] of these two children “meticulously contemplating the Dharma-nature, which is universal”?

If we are “apart from the Dharma-nature,” if we depart from it, our world will become unstable. Looking at this instrument, it makes us happy because it saves lives. What worries us is [technology] that destroys the land and harms human lives. Nowadays, we frequently hear of manmade calamities and wars. In modern times, technology has reached such an advanced state. If it continues to advance, what kinds of weapons will there be? So, “Apart from the Dharma-nature, there is nothing that can give peace of mind.” When an imbalance develops in people’s minds and manmade calamities arise, there will not be a single place in this world where people can feel completely at peace. At that time, humanity will not have any space to breath

“[The Dharma-nature] can bring our minds peace and great Dharma-joy.” Nowadays, what is most important is for everyone’s minds to be at peace. So, I always say bringing purity to people’s minds is so important.

In fact, the Three Treasures exist in all of us. We were originally very pure, but as time passed, over countless kalpas we became contaminated. We are like a child who left his family, got lost and cannot find the way back. Actually, we are like the people in his family too. Therefore, I constantly talk about the Tzu Chi Dharma-family and how we must quickly bring these Living Bodhisattvas, our Dharma-relatives, back to the family, back to the home of the Tathagata so we can walk the Bodhisattva-path together

[They] heard from the Buddha teachings they had not heard before. When the Buddha predicted Sariputra would attain Anuttara-samyak-sambodhi, they gave rise to a rare aspiration and were joyful and jubilant.

Previously, we discussed how, Wisdom-life Subhuti and the others, these four great disciples of the Buddha, expressed the words in their hearts. They said, “[We] heard from the Buddha teachings [we] had not heard before.” In the Chapter on Skillful Means, the Buddha praised the Buddha-wisdom. In the Chapter on Parables, all kinds of things in this world were used as analogies for teaching the Dharma. In particular, in the Chapter on Parables, the Buddha bestowed the prediction of Buddhahood upon Sariputra. Thus, these four disciples felt these were teachings they had never heard.

The Buddha bestowing predictions on. Bodhisattvas was understandable; but when He bestowed it on a Hearer, that was unheard of. He “predicted Sariputra would attain Anuttara-samyak-sambodhi,” which is supreme, universal, perfect enlightenment. In the future, Sariputra will attain supreme, universal and perfect enlightenment, which means he will attain Buddhahood. Thus, they “gave rise to a rare aspiration.” Everyone began to form aspirations. Hearing what they had not heard before, they were now filled with joy.

Next, they talked about how happy they were. In this state, they “rose from their seats.” The four of them stood up at the same time. In the past, the Buddha had never expressed these teachings. Now that He had expressed them, and the four of them had understood, they stood up at the same time. “They rose from their seats [and] straightened their clothing.” As they stood, they straightened their clothing neatly. This demonstrates reverence

Thus, “They rose from their seats, straightened their clothing, bared their right shoulder and touched their right knee to the ground. They wholeheartedly put their palms together and bowed out of respect. They gazed reverently upwards and spoke to the Buddha.” They arranged themselves properly, knelt in front of the Buddha, then gazed reverently upwards at Him. This shows the depths of their respect and expresses their determination, that they had “given rise to a rare aspiration.” They had made up their minds to “let go of their Small Vehicle realizations that were biased towards emptiness”

Thus, they rose from their seats, straightened their clothing: This represents letting go of their. Small Vehicle realizations that were biased towards emptiness.

These four disciples had realized the principle taught by the Buddha that. “All things are empty in nature,” but they remained at that level. That they now stood up demonstrates that they “gave rise to a rare aspiration.” They came to make vows in front of the Buddha to express the readiness in their hearts

Thus, straightening their clothing indicates reverence; Their Threefold Karma of body, speech and mind were all perfectly respectful.

Thus, straightening their clothing indicates reverence; “Their Threefold Karma of body, speech and mind were all perfectly respectful.” They demonstrated such reverence with their body, but it actually came from the sincerity in their hearts and mind. With their speech they also expressed their sincere desire [for the Dharma]. Thus, they showed their respect with body, speech and mind.

These [early] disciples of the Buddha, including Sariputra, Maudgalyayana and. Mahakasyapa, successively came to take refuge with the Buddha after He attained enlightenment, to become monastics in those early years

The Hearers in the Sangha usually lived together with the Buddha. Relying on hearing the Buddha’s voice and teaching, the virtue of wisdom and the virtue of ending. Illuminating true principles is the virtue of wisdom. Eliminating afflictions is the virtue of ending. These are known as Bodhi and Nirvana.

Therefore, in the Sangha, they represented the Buddha and led the Sangha. They also represented the Buddha in traveling and spreading the Dharma. Yet, they were also often found by the Buddha’s side; they “usually lived together with the Buddha.” They were constantly with Him.

So, “[They relied on] hearing the Buddha’s voice and teaching.” They were close to the Buddha, so the sound of the Buddha’s teachings entered their ears; this is how they listened to the Dharma. This is because they were by the Buddha’s side. “They inwardly cultivated the virtue of wisdom and the virtue of ending.” The virtue of wisdom “illuminates true principles.” This is the virtue of wisdom [It lets us] brush aside our ignorance and see true principles. This is the virtue of wisdom. “Eliminating afflictions” is the virtue of ending.

Now the Buddha was giving the Lotus teachings, so this was the time to form aspirations. In the past, Bodhi meant the virtue of wisdom and eliminating afflictions was called Nirvana. In the Buddha’s Sangha, His main disciples had achieved this state and mastered these skills; they had already reached this level. Though they had not yet formed great aspirations, they had “illuminated true principles.” They had penetrated them all, as well as eliminated their afflictions. Now the Buddha waited for them to form great aspirations and enter the Bodhi-path.

Next we discuss, “bared their right shoulder.”

They draped their kasaya and bared their right shoulder. This expresses the bhiksus’ reverence and respect toward the venerable one. Now they are expressing their most sincere respect for the World-Honored One.

That was because in ancient India, the right shoulder was usually covered by the robe. To express utmost reverence, they would “bare their right shoulder.” This was how bhiksus expressed their respect toward the World-Honored One. When they “bared their right shoulder” in front of the World-Honored One, they were expressing their utmost sincerity. Their Threefold Karma of body, speech and mind were united in expressing their sincere respect; this was how they expressed their utmost reverence.

[They] touched their right knee to the ground: This means that, when practicing repentance, one should place one’s right knee on the ground. This expresses one’s earnest sincerity.

“Touching their right knee to the ground” demonstrated their repentance. What were they repenting? They repented that they had been unable to realize the Buddha’s original intent and that they had only cared about their own escape from cyclic existence. So, this was the manner in which they came before the Buddha. First, they expressed their respect. Second, they expressed that because they had remained in the state of the Small Vehicle, they wanted to repent for being unable to realize the Buddha’s Great Vehicle ․[They] touched their right knee to the ground: This means that, when practicing repentance, one should place one’s right knee on the ground. This expresses one’s earnest sincerity “[They] touched their right knee to the ground”; this was to demonstrate their utmost sincerity in expressing their state of mind to the Buddha

“They wholeheartedly put their palms together” to express that “the provisional and true are non-dual; in all actions, they act wholeheartedly.”

「一心合掌」，就是表示「權實不二，萬行合為一心」。

By this point, they had already understood that the provisional teachings that the Buddha gave in the past, all those skillful means, were actually taught to pave the way for the Dharma of the One Vehicle. In fact, the provisional and the true are united; although those teachings were skillful means, they were actually taught so that people could enter the ultimate truth; they paved a path to the Dharma of the One Vehicle. “In all actions, they act wholeheartedly.” They wholeheartedly put their palms together to show that the provisional and true are united; they would no longer cling to the old teachings but become one with the Great Vehicle Dharma.

 [They] bowed out of respect and gazed reverently upwards: They were expressing that they knew what they had practiced in the past was the provisional, and now they had faith in, understood and moved toward the True Dharma of the One Vehicle that the Buddha taught.

Then, as [they] “bowed out of respect and gazed reverently upwards, they were expressing that they knew what they had practiced in the past was the provisional.” In the past, they clung to listening [to the teachings]. Understanding those principles, they eliminated their afflictions. But these were actually provisional teachings given as part of the Buddha’s plan to teach them. “Now they had faith and understood.” Now they believed; now they understood. Thus, they “gave rise to a rare aspiration.” Inspired to form this aspiration, “[They] moved toward the True Dharma of the One Vehicle that the Buddha taught.” Now that they were ready to listen earnestly, they requested the Dharma from the Buddha. This was what they all hoped to express to the Buddha as they respectfully put their palms together

[They] spoke to the Buddha: This means that, from their initial enlightenment and entry to the path to their uniting with innate enlightenment today, over this long time, they had understood the Buddha’s compassionate teaching. He was both like a teacher and a father. This was what they expressed with utmost sincerity.

This shows how from “initial enlightenment and entry to the path” they went from not knowing anything, from being lost, to entering the Buddha’s Sangha. They had followed the Buddha for a very long time and understood the Buddha’s compassion, how He compassionately taught sentient beings. To them, the Buddha was “both like a teacher and a father.” Now, with the proper mindset and a heart of reverence, they requested the Dharma from the Buddha. Clearly, they were very earnest. Though they had followed the Buddha for decades, they were still very respectful toward Him, as close to Him as to “a teacher [or] a father.”

Thus, we must understand that after the Buddha has inspired us, we must put our hearts into comprehending the principles of life. These are not only found in Buddhist sutras; science, philosophy and other knowledge such as astronomy, geography, biology and psychology are all encompassed within [these principles]. Therefore, we must always be mindful.

Episode 728 – Predictions for Hearers Who Form Aspirations

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>>To penetrate the Dharma of the One Reality is to see the Path and have deep faith. To uphold Great Vehicle practices and cultivate the Path is to have understanding. To follow the Buddha and listen to the Dharma is to be a true Hearer. Skillful means and analogies awaken the aspiration to seek Bodhi.

>>At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>When the Buddha predicted Sariputra would attain Anuttara-samyak-sambodhi, they gave rise to a rare aspiration and were joyful and jubilant.   [Lotus Sutra, Chapter 4 – Faith And Understanding]
>>[They] heard from the Buddha teachings they had not heard before: This indicated that Subhuti and the others had heard the Buddha teach the Chapters on Skillful Means and Parables, and taking themselves as examples, they knew that like Sariputra they had a part in the attainment of Buddhahood. Thus they were joyful and jubilant.

>>[What they] heard from the Buddha: Their joy came first from listening to teachings of skillful means and more recently from the teachings on Parables.

>>Teachings they had not heard before: Sariputra, as a Hearer, received a prediction of Buddhahood just like Bodhisattvas. This was the teaching they had not heard before.

>>Subhuti and the others had already realized the wisdom of the emptiness of samsara. Before, in the Prajna Dharma-assembly, He had lectured on the principles of emptiness, and they had thus attained a small part of the ever-abiding Dharma-nature of the Great Vehicle wisdom-life.

>>It is through the truth of emptiness that all things can come to fruition. This means when conditions converge, things arise. When conditions disperse, things cease. All phenomena are impermanent, constantly changing and never abiding. Due to the merits of their deep understanding that all phenomena are empty, these four disciples were known as Wisdom-life.

>>When the conditions ripened, they could hear teachings they had not heard before. When the Buddha taught the Two Vehicles, everything He taught was skillful means to draw them to enter the Great Vehicle. This was a teaching they had not heard before. >>When they heard Bodhisattvas receive predictions of Buddhahood, they were not surprised. Now that they heard Hearers receiving predictions of Buddhahood, they were astonished. This is why they were joyful in body and mind. From this they knew that the Two Vehicles are also part of the One Vehicle. This is why they were joyful in body and mind.

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“To penetrate the Dharma of the One Reality is to see the Path and have deep faith.
To uphold Great Vehicle practices and cultivate the Path is to have understanding.
To follow the Buddha and listen to the Dharma is to be a true Hearer.
Skillful means and analogies awaken the aspiration to seek Bodhi.”

Everyone, think about this. The Buddha’s Way is very profound, but it is also found in our daily living. What we must pay particular attention to is how our minds can enter into the Dharma of the One Reality, which means that in our daily living we must seek to experience and understand how to walk and pave this road through life. Only by paving a smooth road through this world will we be able to enter the Bodhi-path.

When we understand the Dharma, we know that life is impermanent. When we understand the Dharma, we know that all things are without self. Since everything is impermanent, without self, why are we so often taking issue over things? So, once we understand these teachings, we must penetrate the True Dharma. We must not [cling] to the illusions of this world.

Recently, we have often been saying, “Impermanence can strike in an instant.” When we live in peace and safety every day, if we keep going about our lives in the same way, then even if every day we hear about how impermanence can strike at any moment, we are still unable to truly experience this. When impermanence strikes, in that moment, we must dedicate ourselves with body and mind to find a way to give to others.

Haven’t we profoundly experienced this recently? In Penghu, a TransAsia Airways jet crashed. This plane took off from Kaohsiung. As the plane was about to arrive in Penghu, for some unknown reason it suddenly crashed. It fell on top of houses in a residential area. See, this happened in an instant.

There was the sound of a loud crash. Then this news was broadcast on television. Tzu Chi volunteers from the Siaogang district in Kaohsiung immediately gathered at the airport, awaiting the arrival of [the victims’] families. They began to accompany and comfort them. On Penghu, Tzu Chi volunteers quickly divided into groups; some went to the funeral homes and prepared to chant for the deceased. Others went to the hospital and quickly assessed how to provide comfort. These volunteers are Bodhisattvas. When impermanence strikes in the world, in that instant, they share the same resolve. This is True Dharma; these are the true principles. They tell us of “impermanence.” They tell us of being “without self.” They tell us that, “Bodhisattvas arise because of suffering sentient beings.” Thus, we must have deep faith in the Dharma that the Buddha taught.

We must “uphold the Great Vehicle practices and cultivate the Path [to] have understanding.” We must not only have faith, not only have deep faith, but we must also “cultivate the Path.” How should we walk this road? Actually, Tzu Chi volunteers in the greater Kaohsiung area, knowing that Penghu had insufficient manpower, proactively organized themselves to go to Penghu to help. They remained there for one week. This is how Tzu Chi volunteers went to help.

One week after the crash, in Kaohsiung, after dark, in the middle of the night, a loud noise was heard. This was a gas explosion. An underground pipeline carrying what people nowadays call propylene had been leaking. Sections of several roads exploded in succession one after another.

That same night, that is, in the early morning of August 1st, starting at 2am. Tzu Chi volunteers began preparing breakfast for people. This was how quickly the culinary team assembled. Think about it; they were able to react so quickly because they were of the same heart and mind. They knew that major damage had been done. After midnight, they received news that many had been injured and sent to the hospital and that over 20 people had been killed and had been transported to funeral homes. The Tzu Chi volunteers designated to help at the hospital went there, while those who were to chant for the deceased at the funeral home went there. We saw that so many people were of the same mind. This is to truly “uphold the Great Vehicle practices and cultivate the Path.”

Because we understand, when an incident happens, we know what needs to be taken care of and in what ways people may need our help. In that instant, we can all comprehend this, so we gather our love and strength. This comes from the aspirations and vows we form on a regular basis. This world is a Bodhisattva training ground. These [volunteers] are very well-trained, thus they “uphold the Great Vehicle practices.”

We do not wait until something happens to us before we try to find a way to apply the Dharma; no. When something happens, all of us can come together as if of one mind to find a way to help others because we regularly listen to the Dharma; we must apply the Dharma by going among people. This is “cultivating the Path.”

This comes from the understanding we develop on a regular basis. All together, we have mobilized for more than 15,000 volunteers shifts. The local volunteers in Kaohsiung have been giving to others every day. Bodhisattva-volunteers from outside Kaohsiung have also mobilized to provide support. This is truly moving! An earth-shattering disaster should bring about a world-changing awakening. When sentient beings are in difficulty, Bodhisattvas immediately help them. So, as people who regularly listen to the Dharma, we should apply this Great Vehicle Bodhi-path and walk the Bodhisattva-path.

“To follow the Buddha and listen to the Dharma is to be a true Hearer.” During the Buddha’s lifetime, things were peaceful, and the population was small. People simply listened to the Buddha teach about how to cultivate their minds. However, the Buddha always wanted the Dharma be passed on, continually transmitted from that time on. So, more than 2000 years ago, during the later years of the Buddha’s life, He changed to teaching about the Six Paramitas, the Six Perfections, which is the Bodhisattva-path. He hoped that everyone could understand these principles. He did not just want us to listen to and take the sounds into our hearts; the Buddha changed His direction and told us, “These are skillful means.” Thus, He used many methods to create analogies in hopes that everyone could understand that the Dharma must be unceasingly transmitted; it is without beginning or end.

Perhaps back then, we were among those at the Lotus Dharma-assembly. Some people had a keener power of understanding. After accepting the Dharma, they passed it on, lifetime after lifetime. Others had a more limited power of understanding, so even as they listened to the Dharma, afflictions arose in them. Thus, they remained unenlightened beings. Now that we are listening to the Dharma again, we must develop our minds and our wisdom. Through these skillful means and analogies, we understand that life is full of suffering, so we must aspire and vow to seek the Bodhi-path. Thus, “To penetrate the Dharma of the One Reality is to see the Path and have deep faith.” We must put [the Dharma] into practice. Cultivating the Path enhances our understanding. The more we join in, the more we understand; the best way to help people becomes more clear. So, when we take the Dharma to heart, we manifest it in our actions. Today’s world is in great need of the Bodhisattva-path. It is in need of Bodhisattvas, so we must recruit more Bodhisattvas.

Previously, we began discussing the Buddha’s ten main disciples, We are already very familiar with Sariputra. Next, “Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and Mahamaudgalyayana” were all introduced one by one. Once these main disciples heard the Dharma at that assembly, they attained realizations one by one. At the same time, they asked the Buddha about what they “heard from the Buddha.” They expressed that the Dharma they had just heard from the Buddha was something “they had not heard before.” They “heard from the Buddha teachings they had not heard before”

“When the Buddha predicted Sariputra would attain Anuttara-samyak-sambodhi, they gave rise to a rare aspiration and were joyful and jubilant.”

This expresses that Subhuti and the others, the four of them, had already heard the Chapter on Skillful Means and then the Chapter on Parables and had seen Sariputra receive a prediction of Buddhahood from the Buddha. So, they were all very happy. Using themselves as an example, they said, “Since Sariputra could receive the Buddha’s prediction of Buddhahood, this means we are not far off. Let us wait for the Buddha to bestow predictions of Buddhahood upon us. We certainly have a part in this.” Thus, “They were joyful and jubilant”

to “hear teachings from the Buddha that they had not heard before”

 [They] heard from the Buddha teachings they had not heard before: This indicated that Subhuti and the others had heard the Buddha teach the Chapters on Skillful Means and Parables, and taking themselves as examples, they knew that like Sariputra they had a part in the attainment of Buddhahood. Thus they were joyful and jubilant.

Having heard that in the future they could attain Buddhahood, that they could receive this prediction from the Buddha, of course they were joyful

[What they] heard from the Buddha: Their joy came first from listening to teachings of skillful means and more recently from the teachings on Parables.

This came from listening a very long time ago. We understand that this Dharma was the wisdom accumulated by the Buddha over countless kalpas of spiritual practice. Now that He was in the human realm, He had to teach in a way people could understand. Thus He taught with skillful means. The Buddha used all kinds of worldly things as analogies to teach the Dharma. With the Dharma, He analyzed all kinds of things in the world; thus they were all able to understand. These were teachings they had not heard before. At the Lotus Dharma-assembly, the Buddha used many analogies in the Chapter on Parables to help them gain a greater and clearer understanding. They had not heard these before.

Teachings they had not heard before: Sariputra, as a Hearer, received a prediction of Buddhahood just like Bodhisattvas. This was the teaching they had not heard before.

Although Sariputra was considered a Hearer, he was now able to, like a Bodhisattva, receive a prediction of Buddhahood. In the past, the Buddha only bestowed predictions of Buddhahood upon Bodhisattvas. Now, even Hearers had the chance to attain Buddhahood. The Buddha began bestowing these predictions upon Hearers. This was also a teaching they had never heard before. Therefore, everyone was joyful

Subhuti and the others had already realized the wisdom of the emptiness of samsara. Before, in the Prajna Dharma-assembly, He had lectured on the principles of emptiness, and they had thus attained a small part of the ever-abiding Dharma-nature of the Great Vehicle wisdom-life.

Subhuti and the other main disciples had already attained the fruit [of Arhatship]. They were constantly by the Buddha’s side, listening to the teachings. Aside from listening to the Dharma, they also transmitted the Buddha-Dharma to others. They traveled to spread the Dharma, and then returned to His side to listen to more. Thus, they “sought the Buddha’s Way and transformed sentient beings.” They were able to go everywhere to spread Dharma. Thus, they had already attained “a small part of the ever-abiding Dharma-nature of the Great Vehicle wisdom-life.” They had already begun to touch upon the essence of the Great Vehicle Dharma.

In the Chapters on Skillful Means and on Parables, they had gradually attained realizations. At this point, they let go of the sheep-cart and deer-cart and turned toward the great white ox-cart. This means that their Great Vehicle wisdom-life was beginning to grow, and they began to make vows.

It is through the truth of emptiness that all things can come to fruition. This means when conditions converge, things arise. When conditions disperse, things cease. All phenomena are impermanent, constantly changing and never abiding. Due to the merits of their deep understanding that all phenomena are empty, these four disciples were known as Wisdom-life.“

Through the truth of emptiness, all things can come to fruition.” By first understanding the principle of emptiness, they could easily let go of greed, anger and ignorance  So, emptiness, the principle of emptiness, can accomplish a lot. We can eliminate afflictions from our minds; we can master this skill. Then we can further understand how conditions converge to give rise to things and how when conditions disperse, things will cease All phenomena are impermanent, constantly changing and never abiding.” As the minutes and seconds continuously pass by, all phenomena in the world and the universe are undergoing changes. As for human life, in the same way, [our body] is constantly changing. We experience “birth, aging, illness and death” with changes that happen in every passing moment. The rising and setting of the sun also happens with the infinitesimal changes that happen in every second.

“Deep understanding that all phenomena are empty” means they had all attained these principles. They worked on internal cultivation and realized [the Dharma] through external practice. This created merits and virtues. Their appearance as spiritual practitioners came from their internal cultivation. So, they had already understood internal merits and external virtues. Therefore, these four people were all addressed as “Wisdom-life.”

At the start we mentioned “Wisdom-life Subhuti.” Actually, any monastic could be addressed as “Wisdom-life.” All of us have eliminated our desires and left our loved ones for the sake of listening to the Buddha-Dharma and dedicating our lives to the world and to all things in the world; this is spiritual practice. So, all spiritual practitioners can be addressed as “Wisdom-life.”

When the conditions ripened, they could hear teachings they had not heard before. When the Buddha taught the Two Vehicles, everything He taught was skillful means to draw them to enter the Great Vehicle. This was a teaching they had not heard before.

This passage also states, “When the conditions ripened, they could hear teachings they had not heard before.” The causes and conditions had ripened, and they had come to the Lotus Dharma-assembly. At this time, the Buddha started teaching according to capabilities to incorporate people of limited capacities and guide them toward developing greater capacities and toward walking the Bodhisattva-path. The causes and conditions for this were ripe. In the past, “They had not heard this.” So, now the Buddha said, “[In] the Two Vehicles, everything [I] taught was skillful means to draw [you] to enter the Great Vehicle.” The Two Vehicles are the Small and Middle Vehicles. These practitioners had stopped at that state of spiritual practice. The Buddha now told them that they must continue to advance. There is more than just the sheep- and deer-carts; there is also the great white ox-cart. So, everyone must diligently advance. These words were what they “had not heard before.” The Buddha had not spoken these words before; He began speaking them now.

When they heard Bodhisattvas receive predictions of Buddhahood, they were not surprised. Now that they heard Hearers receiving predictions of Buddhahood, they were astonished. This is why they were joyful in body and mind. From this they knew that the Two Vehicles are also part of the One Vehicle. This is why they were joyful in body and mind.

Then “The Buddha predicted that Sariputra would attain Anuttara-samyak-sambodhi.” Subhuti and the four others said that, “[Hearing] Bodhisattvas receiving predictions of Buddhahood was not surprising.” The Buddha had always bestowed such predictions on Bodhisattvas. But hearing a Small Vehicle practitioner receive such a prediction was very surprising. This was very inspiring to them ․When they heard Bodhisattvas receive predictions of Buddhahood, they were not surprised. Now that they heard Hearers receiving predictions of Buddhahood, they were astonished. This is why they were joyful in body and mind. From this they knew that the Two Vehicles are also part of the One Vehicle. This is why they were joyful in body and mind. So, “They gave rise to a rare aspiration.” Starting now, those who had not formed aspirations before did so. Thus, they could also receive a prediction of Buddhahood from the Buddha. “From this they knew that the Two Vehicles are also part of the One Vehicle.” Thus, they were happy, body and mind.

This passage expresses what these four, the Buddha’s main disciples, felt in their hearts.

This is why we must be mindful. The Buddha-Dharma is found in the world. The Buddha-Dharma is in our daily living. The Dharma we listen to regularly can be applied in a time of need; then everyone can give with mindfulness and jubilance. This world is our place of spiritual practice, a Bodhisattva training ground. The way of helping everyone so that they feel comforted and at peace is the Bodhisattva-path. So, we must always be mindful.

Episode 727 – Maudgalyayana, Foremost in Spiritual Powers

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>>With a clear mind, our spiritual powers can reach everywhere in the ten directions. We can clearly reflect all objects and grasp our past lives. With a pure nature, we make clear distinctions according to the power of Samadhi. Having no obstructions is called having spiritual powers.

>>At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.   [Lotus Sutra, Chapter 4 – Faith And Understanding]

Mahamaudgalyayana: The Sanskrit name Maudgalyayana means “kidney beans”. In the past, mystics liked to eat this food, so they took it as a surname. He was given his name from his surname, thus he was known as Maudgalyayana.

In the Lotus Sutra, Maudgalyayana received the Buddha’s prediction that he will attain Buddhahood countless lifetimes later. When he attains Buddhahood, his Buddha-epithet will be Tamalapattra- candana-gandha Tathagata.

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“With a clear mind, our spiritual powers can reach everywhere in the ten directions.
We can clearly reflect all objects and grasp our past lives.
With a pure nature, we make clear distinctions according to the power of Samadhi.
Having no obstructions is called having spiritual powers.”

“With a clear mind [and] spiritual powers…” Is our mind in a state of clarity all the time? Do we wipe the mirror of our mind every day? We must work hard! Are we able to wipe it clean? Or is it still tainted with dust? We must reflect upon ourselves. Is the state of our mind clear? If our mind is clear, naturally we will have spiritual powers.

Don’t we often hear people say, “You seem to be in low spirits”? What does it mean to be in low spirits? It means we have many afflictions in our minds. When we feel dispirited and downcast, we have no way to clearly distinguish our external conditions, or people, matters and objects. The things we should do are not done properly; the things we need to say are not spoken clearly. That is because our spirits are in disarray. If we have “a clear mind, our spiritual powers” can naturally “reach everywhere in the ten directions.” I often give this example. When someone brings up a person’s name, a person whom we have not seen for many years, once the name is mentioned, [we think,]. “Oh, I know this person. He is very tall, very sturdy. This person is… and so on.” Once we hear his name, his appearance will surface in our minds. In a moment’s time, our minds can cross countless mountains and rivers and transcend time and space, no matter how far. It is because our spirits are very clear that we can “reach everywhere in ten directions.”

In fact, if we are clear on the Buddha-Dharma, in the whole universe and in all Dharma-realms, there is nothing we cannot thoroughly understand. So, we must make an effort to be mindful and make sure the mirror of our mind is always wiped clean and is carefully protected.

Look at how people protect things now. They worry that when they touch things they will leave prints, so they wrap those objects up or wear gloves when they hold them. We protect material things in these ways, so why don’t we protect our pure intrinsic nature? We must take good care of our minds so that they can “clearly reflect all objects.”

For a mirror to be clean, we must constantly wipe it and clean it. We must protect it so it is pure and undefiled. Then it will be “clear” and able to “reflect all objects.” In this way, we “can grasp our past lives.” What were we actually like in the past? What kind of karma did we bring here? Based on our relationships in this life, we can clearly tell whether we have formed good karmic affinities or not. This depends on our minds. We must be clear about ourselves and clear about other people too. When it comes to habitual tendencies, if we know what people’s tendencies are, we will not take issue over things.

In this way, “With a pure nature, we make clear distinctions.” We must believe that this True Suchness lies within us in order to clearly discern external phenomena. We do this “according to the power of Samadhi.” If our pure nature is able to draw these clear distinctions, naturally the power of precepts, Samadhi, wisdom will arise in our minds. If our minds can be focused, when we do things we will be able to be very clear. This kind of power is free of obstructions; it is called “spiritual power.” Focusing all our energy on understanding all Dharma is most important

At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.

Among the Buddha’s disciples, so far we have discussed. Wisdom-life Subhuti, Mahakatyayana and Mahakasyapa. Each had their own habitual tendencies, their own strengths, their own outstanding talents and so on. Now we will talk about Mahamaudgalyayana. Mahamaudgalyayana was also one of Buddha’s ten main disciples and someone who was “known and recognized by all.”

Mahamaudgalyayana: The Sanskrit name Maudgalyayana means “kidney beans”. In the past, mystics liked to eat this food, so they took it as a surname. He was given his name from his surname, thus he was known as Maudgalyayana.

Maudgalyayana is a Sanskrit name. It means “kidney beans; mystics liked to eat this food.” Spiritual practitioners from the past, since Beginningless Time, were called mystics. These kidney beans were what they liked to eat, so they turned it into the name of a clan [Venerable] Maudgalyayana was given this surname for his name. Thus he was known as Maudgalyayana. He was well respected among all the disciples, thus he was given the title “Maha.” Everyone knows that “maha” means “great.” Out of respect for him, people called him Mahamaudgalyayana. Among the Buddha’s disciples, he attained the greatest spiritual powers, so he was “foremost in spiritual powers.”

He was born in the ancient kingdom of Magadha, in a village outside the city of Rajagrha called Kolita. He was also born a Brahmin. He was truly a very talented person, as well as Sariputra’s good friend. They shared the same teacher in another religious tradition.

As they were being educated by their teacher, they felt there should be something more to it. To them, these teachings felt insufficient, as if something was still missing. Both of them kept saying, “In the future, between us two, we should try to find a teacher whose teachings satisfy us. If I find someone, I will certainly tell you. If you find someone, you have to let me know. We must seek together, share the same teacher and diligently advance together.”

This was their agreement. Each of them had their own group of disciples comprised of 250 people. Their teacher was old, and eventually he passed away. When their teacher passed away, Sariputra was unable to put his mind at ease. This was because before he passed away, their teacher said to Sariputra, “The true workings of life are something. I cannot yet fully understand. Desire is [the most harmful thing] in our lives. Worldly love and desire are so incomprehensible.” In his mind, Sariputra also wondered, “What is the principle behind this?” He was unable to resolve this question.

One day, when he was walking, suddenly he saw a person walking with a very dignified demeanor. His mannerisms and actions were very proper; this drew the attention of many people. When he suddenly saw this monastic, his eyes lit up. He hurried toward this spiritual practitioner. With mindful reverence, he asked, “What spiritual path do you practice? Which teacher do you rely on? What teachings has he given you? Why are your mannerisms and actions so different from other people?” This person was actually the Buddha’s disciple, Bhiksu Asvajit.

Sariputra continued to ask, so he said, “All things arise with causes and conditions. All things cease with causes and conditions. The Buddha, the great Sramana, always teaches this.” With these words, Sariputra suddenly realized the principle of “all things having no self,” so he was very happy and rushed to find Maudgalyayana. When Maudgalyayana heard this, he was also happy. The two of them arranged to bring all their disciples in front of the Buddha, asked Him to shave their heads, took refuge with Him and became monastics. One month later, Maudgalyayana attained Arhatship.

After Maudgalyayana took refuge with the Buddha, he and Sariputra were very diligent. Together, they brought 500 people into the Sangha, so they were among the heads of the Sangha. In particular, Sariputra was “foremost in wisdom.” After Maudgalyayana attained Arhatship, his mind and spiritual abilities opened up, and so he was “foremost in spiritual powers.” Because of this, he would constantly go to other places to expound the Dharma on behalf of the Buddha. This is how the Buddha-Dharma began [to spread] as more people joined the Sangha.

In the Lotus Sutra, Maudgalyayana received the Buddha’s prediction that he will attain Buddhahood countless lifetimes later. When he attains Buddhahood, his Buddha-epithet will be Tamalapattra- candana-gandha Tathagata.

In the Lotus Sutra, Venerable Maudgalyayana eventually receives a prediction of Buddhahood that after he attains enlightenment, his Buddha-epithet will be. Tamalapattra-candana-gandha Tathagata.

This is Maudgalyayana. In fact, Maudgalyayana followed the Buddha for a very long time, for more than 40 years. During these 40-plus years, Maudgalyayana constantly traveled for the sake of spreading the Dharma. While he was spreading the Dharma, he offended many other religious practitioners. This was because Venerable Maudgalyayana was a very righteous person. Right was right, and wrong was wrong. But some religious practitioners could not out-argue Maudgalyayana, so their minds became filled with hatred, and some even became very jealous. They were jealous that Maudgalyayana had helped the Buddha-Dharma flourish so that other kinds of religious practitioners were drawn to believing in the Buddha-Dharma.

You may recall. King Virudhaka’s massacre of the Sakya clan. Maudgalyayana kept asking the Buddha to save the Sakya clan. So three times, the Buddha sat in the middle of the road. As King Virudhaka assembled his troops to kill the Sakya clan, at the time, Sakyamuni Buddha sat under that withered tree under the blazing sun. Although King Virudhaka was a fierce and brutal person, when he saw the Buddha, respect arose in his heart. He got off his horse and paid his respects to the Buddha. He withdrew his troops right away.

The more he thought, the more conflicted he felt. He had vowed to eliminate the Sakya clan, but he still had respect for the Buddha. The first time, he [turned back after seeing] the Buddha. Then he mobilized his forces a second time. From afar, he saw the Buddha sitting there, so he withdrew his troops again. This happened a third time. When he saw the Buddha sitting there, he withdrew once again. After the third time, the Buddha was saddened; the Sakya clan could not escape this fate. When King Virudhaka gathered his troops again, he saw that the Buddha was no longer sitting there. Thus he was able to destroy the Sakya clan.

But as this happened, Maudgalyayana tried to manifest spiritual powers. With his alms bowl, he gathered up 500 people from the Sakya clan, so he could help them leave that place. But when he arrived at his destination and looked into the bowl, those people had turned into a pool of blood. He consulted the Buddha, “Why did this happen? People say I am foremost in spiritual powers; why couldn’t I save them?” He was very upset. Of course, the Buddha then told him about the Sakya clan’s karmic causes and conditions, the resentment they had incurred and so on. Infinite kalpas ago, they formed these affinities of hatred and enmity. Of course, that is another story.

Maudgalyayana had these kinds of spiritual powers, and he followed the Buddha loyally. He had dedicated his life to protecting the Buddha-Dharma and the Sakya clan, but even his spiritual powers could not help them.

He could not even save himself; in his old age, before the Buddha had entered Parinirvana, he was walking on the road one day when a group of religious practitioners saw him. They said, “That is Maudgalyayana. We have been looking for a way to kill him, so our teachings can flourish again.” This group of people gathered together and followed Maudgalyayana. Maudgalyayana came to the foot of the hill and sat under a tree. This group of religious practitioners stood at the top of the hill and worked together to push a huge boulder down the hill. Maudgalyayana was crushed to pieces. Thus he passed away.

When Sariputra heard this, he said, “Venerable Buddha, before Maudgalyayana left, he came to You and asked for a leave of absence. You already knew what was going to happen; why didn’t You stop him from leaving? Now Maudgalyayana is….” The Buddha said sadly, “Indeed! I knew this would happen. Sariputra, and all of my disciples, you should all know that the force of karma is as great as Mt. Sumeru. Whatever causes and conditions you created, you must eventually face the consequences. All the karma Maudgalyayana created has finally been exhausted in this lifetime, so we should just wish him well.”

This is the way life is; in this world, though Maudgalyayana was said to have spiritual powers, the Buddha always said we must have Right Understanding and Right Views. Even with spiritual powers, he could not escape his own karmic forces. When it comes to spiritual powers, “With a clear mind, our spiritual powers can reach everywhere in the ten directions.” If we can focus our mind, naturally we can understand anything; this is the meaning of spiritual powers. If our mind is constantly clear, naturally it will be able to reflect all external appearances. Matters and objects will become clear, and we will be full of spirit. This is also a form of spiritual power; there will be no obstructions in our thinking.

With our intrinsic nature of True Suchness, if we can draw clear distinctions and cultivate precepts, Samadhi and wisdom, our mental and physical power will be very great. Then we can earnestly lead the people harmoniously. Everyone will be able to listen to and accept what we say, so we can work with unity and concerted effort. Sharing the same mind, we work to benefit people. If we can do this, there will be no obstructions. These are spiritual powers.

Every person has these spiritual powers. Every day we chant the Three Refuges. “I take refuge with the Buddha. May all living beings comprehend the great path and form the supreme aspiration. I take refuge with the Dharma. May all delve deeply into the sutra treasury and have wisdom like the ocean. I take refuge with the Sangha. May we lead the people harmoniously without obstructions.” Isn’t this telling us to accept the Buddha’s teachings wholeheartedly? These are spiritual powers.

Maudgalyayana’s spiritual powers came from unifying his mind and his spirit. Thus he could thoroughly understand everything. So, he could travel and spread the Dharma on behalf of the Buddha. He dedicated his body and his life to the Buddha until the very end. This is Venerable Maudgalyayana. Dear Bodhisattvas, in learning the Buddha’s Way, we must learn to bring purity and radiance to our minds. By doing so, we are true Buddhist practitioners. So, we must always be mindful.