Category: TLS Chapter 6

Episode 979 – Skillful Means to Sow the Seeds of the Path

---

>> Sentient beings at the very beginning received the Buddha’s skillful means, which sowed the seeds of the path to Buddhahood. Amongst each other, they pass them on. With perfect capabilities, different skillful means are used to help reveal the supreme meaning, for all to cross into extinction with the Tathagata’s Nirvana.

>> “The name of that land was Good City. The name of that kalpa was Great Appearance. Fellow bhiksus, since that Buddha entered Parinirvana, a very great, very long time has passed. As an analogy, take all the grains of earth in the great trichiliocosm.”    [Lotus Sutra, Chapter 7 – On the Conjured City] 

>> “( As an analogy, take all the grains of earth in the great trichiliocosm) Suppose someone were to grind them into ink. Then, passing over 1000 lands to the east, he inked just one spot, a drop as large as a dust particle. Again passing over another 1000 lands, he would ink another spot, continuing on this way until the ink from the grains of earth was exhausted.”    [Lotus Sutra, Chapter 7 – On the Conjured City]   

>> 1000 lands refer to the realm where one Buddha transforms and delivers sentient beings. The meaning indicated by this explains a very great, very long time has passed. If all the grains of earth in the trichiliocosm are completely ground into ink, with the amount of the ink, the dust-inked kalpas will be incalculable.

>> Also, he would not ink a spot on each land; only after passing 1000 lands would he ink one spot, and that drop of ink would be as minute as an infinitesimal particle of dust. Then continuing on to pass another 1000 lands, he would ink another spot, until all the ink made from the grains of earth had been exhausted. Thus the number of these lands is countless and boundless.

>> Suppose someone were to grind them into ink: This establishes an analogy, hence it says, “Suppose”. It is like someone grinding earth into ink. All the grains of earth being ground into ink shows how large the amount of the ink is.

>>  Then, passing over 1000 lands to the east: Going east, he passes over 1000 realms where Buddhas transform. These are all the lands of 1000 great trichiliocosms. The sutras speak of many worlds by saying there are small, medium and great chiliocosms. 1000 worlds is called a small chiliocosm. 1000 small chiliocosms is called a medium chiliocosm. One thousand medium chiliocosms is called a great trichiliocosm.

>> He inked just one spot, a drop as large as a dust particle: He passes through so many lands and inks just one spot, a drop as large as a dust particle. Only inking one spot after passing 1000 lands shows how little ink is used.

>> Again passing over another 1000 lands, he would ink another spot: He passes over 1000 lands and again inks another spot the size of an infinitesimal particle of dust. He continues on in this way until the ink from the grains of earth is exhausted.

>> Continuing on this way until the ink from the grains of earth was exhausted: With this sequence, he passes over 1000 lands, then another 1000 lands, until he has exhausted all the ink ground from the worlds of a trichiliocosm. With great quantities of ink and small drops, the lands covered are extensive. Continuing on this way until the ink is used up shows how many lands he has passed.

---

“Sentient beings at the very beginning received the Buddha’s skillful means, which sowed the seeds of the path to Buddhahood. Amongst each other, they pass them on. With perfect capabilities, different skillful means are used to help reveal the supreme meaning,
for all to cross into extinction with the Tathagata’s Nirvana.”

“Sentient beings at the very beginning received the Buddha’s skillful means.” We know that, already, from the very beginning, how long ago we do not know, we have received the Buddha’s skillful means. The Buddha used His wisdom and skillful means and in our minds sowed the seeds for the path to Buddhahood. Then we sow them in each other; amongst each other, we pass them on to one another. “People spread the Way; the Way cannot spread itself.” We must pass on the Dharma to one another to spread the teachings. This is the Buddha-Dharma; we must be very mindful.

“With perfect capabilities, different skillful means are used to help reveal the supreme meaning.” Perfect capabilities refer to harmonious capabilities, to those with great capabilities. These people realize the Buddha-Dharma and take the Dharma to heart. Then, they spread it to the world around them. This is having “perfect capabilities.” After receiving the teachings, we use them ourselves, and then we teach others.

Spiritual practice requires a lot of time, countless kalpas of time. Life after life, we must seek the Dharma and transform others. After listening to the Buddha-Dharma, we take it to heart, form aspirations and make vows. Then we will begin to transmit the Dharma to other people’s hearts. Not only do we transmit the Dharma, but we also put it into practice to lead others [to do the same]. This way, we will constantly transmit the teachings and constantly lead others. So it says, “Amongst each other, they pass it on.”

“Amongst each other” means that after receiving it it will begin to grow in our minds, As it grows, it will bear fruit. “One gives rise to infinity, and infinity arises from one.” We transform and inspire each other until causes and conditions have matured. When capabilities become harmonious and the fruits have matured, that is having perfect capabilities. Once our minds have been purified, we no longer allow external impurities to contaminate us. We must train ourselves to achieve this state, then we can go among people. This way we can interact harmoniously and will have the utmost perfect capabilities.

“With perfect capabilities, different skillful means are used.” While each person has different capabilities, the Dharma each receives all points to the same direction. The Buddha had bestowed predictions of Buddhahood on five of His disciples. Sariputra, in the Chapter on Skillful Means and the Chapter on Parables, had completely comprehended the great path and formed the supreme aspiration. Sariputra had always been foremost in wisdom, Now he strengthened his faith, so he comprehended the great path and started to form the supreme aspiration. Thus, the wisdom he unlocked was as vast as the ocean. He could form aspirations to go among people and lead the assembly to transform sentient beings without obstructions. This was Sariputra, the first person on whom the Buddha bestowed a prediction of Buddhahood.

But, His other disciples still could not thoroughly understand. Upon seeing Sariputra receive predictions, they were shaken and touched deep in their hearts. “As it turns out, with our spiritual practice, we too can attain Buddhahood one day. Since Sariputra can attain Buddhahood, we must also be able to attain Buddhahood.” So, in the Chapter on Parables, they had deep realizations. Sariputra had received a prediction of Buddhahood, which stirred up their hearts. So, in the Chapter on Faith and Understanding, they expressed what they had awakened to. This showed their capabilities. Speaking of their capabilities,

although the four of them went before the Buddha at the same time and explained the analogy of the poor son, each of them had their own capabilities. So, Subhuti received a prediction of Buddhahood, and he had his own method of spiritual practice; he was “foremost in understanding emptiness.” Venerable Kasyapa also had his own method of spiritual practice. Katyayana and Maudgalyayana each had their own capabilities. So, as they attained their fruits, although their causes had been perfected and their capabilities had matured, though the causes and conditions were complete, they still each had different capabilities and different methods [of spiritual practice]. So, “Skillful means are used to help reveal.” The causes were pefected, the capabilities mature, but all had different causes and conditions. What these different causes and conditions bring to fruition is “skillful means [that] are used to help reveal.” Every one of them is different, but each can still receive predictions of Buddhahood from the Buddha. Even with their own ways of spiritual practice, they all can receive predictions of Buddhahood. Regardless of one’s status in society, poor or rich, noble or lowly, all can receive predictions of Buddhahood. As long as our minds move toward goodness and away from evil,

refraining from all evil and practicing all that is good, that is the starting point [to Buddhahood]. When we slowly eliminate afflictions and get rid of our habitual tendencies, then our nature of True Suchness will surface; this is our pure and radiant intrinsic nature. Regardless of our past habitual natures, our pure and radiant intrinsic nature is always perfect. This is the true principles, the Dharma. So, skillful means are used to help reveal the supreme meaning.

The supreme meaning is “for all to cross into extinction with the Tathagata’s Nirvana.” Crossing into extinction is our goal for spiritual practice; this is returning to our nature of True Suchness, that tranquil and clear state. I hope that as we all go among the myriads of sentient beings, in this turbulent world of temptations and amidst defiled, turbid environments, our minds can still remain pure and firm. This nature of True Suchness is called the supreme meaning. So, as spiritual practitioners, we must persist in the supreme meaning, the supreme meaning of the Tathagata,

which is “for all to cross into extinction with the Tathagata’s Nirvana.” This means our minds must remain pure. When we eliminate all afflictions, we can transcend and from this shore of ignorance, cross to the realm of noble beings. From this shore of ordinary people to the other shore of noble beings, the river of afflictions lies in between. Are we able to cross this river of afflictions? This depends on our spiritual practice. The Buddha used a great ship to deliver everyone, but for us, we must at least use a small boat to deliver ourselves, crossing from this unenlightened state to the far shore. We must earnestly settle our minds and train ourselves to find ways to transform sentient beings.

The previous sutra passage describes how Great Unhindered Wisdom Superior Buddha appeared a long time ago As for that place where He taught and transformed, “The name of that land was Good City. The name of that kalpa was Great Appearance. Fellow bhiksus, since that Buddha entered Parinirvana, a very great, very long time has passed. As an analogy, take all the grains of earth in the great trichiliocosm.”

Good City actually indicates the spiritual home of our mind, the source of our mind. What our mind possesses, the intrinsic nature of True Suchness, abides in this home, in this city.

Yesterday, we briefly talked about this. Now, the next sutra passage states, “Suppose someone were to grind them into ink. Then, passing over 1000 lands to the east, he inked just one spot, a drop as large as a dust particle. Again passing over another 1000 lands, he would ink another spot, continuing on this way until the ink from the grains of earth was exhausted.”

This passage is telling us that the time was very long. It is as if there were so many places, these 1000 lands 1000 lands is where one Buddha transforms and delivers sentient beings. It is “the realm where one Buddha transforms and delivers sentient beings”

1000 lands refer to the realm where one Buddha transforms and delivers sentient beings. The meaning indicated by this explains a very great, very long time has passed. If all the grains of earth in the trichiliocosm are completely ground into ink, with the amount of the ink, the dust-inked kalpas will be incalculable.

The meaning indicated by this explains “a very great, very long time.” In this land, His time is very long. The land is very open and spacious; these 1000 lands are so open and spacious. This is the realm where one Buddha transforms and delivers [sentient beings]. “All the grains of earth in the trichiliocosm are completely ground into ink.” They are all turned into ink. All the grains of earth in the trichiliocosm are ground into ink. If we use this ink to make spots, one spot at a time, it is clear that this amount, this amount of kalpas, is an incalculable amount of time.

Moreover, in these 1000 lands, not every land is marked by a spot. “Also, he would not ink a spot on each land; only after passing 1000 lands would he ink one spot”

Also, he would not ink a spot on each land; only after passing 1000 lands would he ink one spot, and that drop of ink would be as minute as an infinitesimal particle of dust. Then continuing on to pass another 1000 lands, he would ink another spot, until all the ink made from the grains of earth had been exhausted. Thus the number of these lands is countless and boundless.

With such a great amount of ink, he would ink spots in distant places. After 1000 lands, he would ink only one spot. Can we imagine, with that amount of ink, what vast and great [amount of] lands would be marked? “And that drop of ink would be as minute as infinitesimal particles of dust.” He would continue to ink each spot. “Continuing on to pass another 1000 lands, he would again ink one spot.” With such a small drop, after passing 1000 lands, he would ink another spot. He would do this until “ink made from all the grains of earth had been [exhausted].” All this earth was turned into ink. In this way, he passed through all these lands; think about the amounts involved.

Suppose someone were to grind them into ink: This establishes an analogy, hence it says, “Suppose”. It is like someone grinding earth into ink. All the grains of earth being ground into ink shows how large the amount of the ink is.

“Suppose someone were to grind them into ink.” In these lands of the great trichiliocosm, suppose everything was all ground into ink. This “establishes an analogy.” This analogy begins by saying, “suppose.”

“It is like someone grinding earth into ink. All the grains of earth being ground into ink” means everything on the land, whether trees, grass, flowers, plants, mountains, rivers and lands, would all be ground. In this way, just imagine, how much ink can be made? Truly, what this shows is “how large the amount of the ink is.” This is truly a large amount of ink. “All the grains of earth being ground into ink” shows how large the amount of ink is.

Then, passing over 1000 lands to the east: Going east, he passes over 1000 realms where Buddhas transform. These are all the lands of 1000 great trichiliocosms. The sutras speak of many worlds by saying there are small, medium and great chiliocosms. 1000 worlds is called a small chiliocosm. 1000 small chiliocosms is called a medium chiliocosm. One thousand medium chiliocosms is called a great trichiliocosm.

“Then, passing over 1000 lands to the east” means from the east onward, all things are ground into ink. Afterward, he passes over 1000 lands to the east. “Going east, he passes over 1000 realms where Buddhas transform.” There are many realms of Buddhas. “These are all the lands of 1000 great trichiliocosms.”

There are small, medium and great chiliocosms. We call this a great trichiliocosm 1000 worlds is called a small chiliocosm 1000 small chiliocosms is called a medium chiliocosm 1000 medium chiliocosms is called a great trichiliocosm.

He inked just one spot, a drop as large as a dust particle: He passes through so many lands and inks just one spot, a drop as large as a dust particle. Only inking one spot after passing 1000 lands shows how little ink is used.

Like this, he will continue to ink spots. “He inked just one spot, a drop as large as a dust particle.” Like this, he continues to ink, and the drops are all the size of a dust particle. Then he goes and inks another spot. “He passes through so many lands and inks just one spot.” After passing through such a vast area, he only inks one minute spot. It is clear how little ink he uses for one spot ․He inked just one spot, a drop as large as a dust particle: He passes through so many lands and inks just one spot, a drop as large as a dust particle. Only inking one spot after passing 1000 lands shows how little ink is used. The land is vast, but he still inks one spot at a time. It is so vast, but he will ink those lands.

Again passing over another 1000 lands, he would ink another spot: He passes over 1000 lands and again inks another spot the size of an infinitesimal particle of dust. He continues on in this way until the ink from the grains of earth is exhausted.

“Only inking one spot after passing 1000 lands shows how little ink is used. Again passing over another 1000 lands, he would ink another spot,” After passing another 1000 lands, he would ink another spot, and again it would be “the size of an infinitesimal particle of dust continuing on this way until the ink from the grains of earth is exhausted.” He would only stop after he exhausted the ink from the grains of earth.

Continuing on this way until the ink from the grains of earth was exhausted: With this sequence, he passes over 1000 lands, then another 1000 lands, until he has exhausted all the ink ground from the worlds of a trichiliocosm. With great quantities of ink and small drops, the lands covered are extensive. Continuing on this way until the ink is used up shows how many lands he has passed.

“Continuing on this way until the ink from the grains of earth was exhausted: With this sequence, he passes over 1000 lands” ․Continuing on this way until the ink from the grains of earth was exhausted: With this sequence, he passes over 1000 lands, then another 1000 lands, until he has exhausted all the ink ground from the worlds of a trichiliocosm. With great quantities of ink and small drops, the lands covered are extensive. Continuing on this way until the ink is used up shows how many lands he has passed. By continuing this way, he goes in sequence and passes 1000 lands after another 1000 lands. In this way, he inks all these lands until he exhausts all the ink ground from the worlds of a trichiliocosm. From just this constant inking, he uses up all the ink ground from the lands of a great trichiliocosm. “With great quantities of ink and small drops, the lands covered are extensive.”

In summary, there is a great quantity of ink because all of the lands and all of the things are ground into ink. Then after passing every 1000 lands, the ink is used to mark only one spot. He continues to ink spots in this way. Imagine, just how vast is this area [that is being inked]? There is a great quantity of ink, and the spots are so subtle and tiny. Clearly the lands that are inked cover such a vast area. So in this way, “Continuing on this way until the ink is used up shows how many lands he has passed.”

This is because [the presence of] this Buddha, Great Unhindered Wisdom Superior Buddha, pervades the universe and all Dharma-realms. This is also thoroughly telling us that we all have the intrinsic nature of True Suchness. So, all sentient beings have a Great Unhindered Wisdom Superior Buddha within their hearts. This is the source of the principles and the source of True Suchness. All sentient beings inherently have this source of the nature of True Suchness. If we explain it in this way, there will be no contradictions in this passage. If we cling to the text of this sutra passage, we will think it is impossible for a great trichiliocosm to be ground into ink and then to ink spots with it. After passing 1000 lands, we ink another spot. What exactly is this talking about? It is very simple. If we can understand this, we know this is the source of all principles, the source of True Suchness and of truth. The ultimate truth, the principles, has no substance or appearance; this is true emptiness. But in true emptiness, there is wondrousness. These subtle and wondrous principles have no form and appearance and are also intrinsically in each person. So, we must take the Dharma to heart. We must always be mindful!

Episode 978 – Extinguish Delusions and Cross over Samsara

---

>> ‘Extinction’ is Nirvana, extinguishing delusions of views and thinking, dust-like delusions and delusions of ignorance, the three kinds ‘Crossing’ is being delivered from the two kinds of samsara, fragmentary and transformational. The great troubles are forever extinguished and crossed over.

>> “One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and Buddha, the World-Honored One.”    [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “The name of that land was Good City. The name of that kalpa was Great Appearance. Fellow bhiksus, since that Buddha entered Parinirvana, a very great, very long time has passed. As an analogy, take all the grains of earth in the great trichiliocosm.”    [Lotus Sutra, Chapter 7 – On the Conjured City] 

>> Great Unhindered Wisdom Superior Buddha is a Buddha with the fruition of the ultimate reality of the One Vehicle. As for the essence of His wisdom, though the universe is immense, there is no comparison. Throughout kalpas more numerous than the dusts of the trichiliocosm, of all the numbers of kinds of living things, none can equal Him, hence He is called Superior.

>> This is explaining the causes and conditions of previous lifetimes. He first mentioned the places where this Buddha had formed affinities in the past. The distant past and countless numbers indicate that what He had realized transcends all of the countless living beings. Starting from the beginnings of life not only reveals how long ago. Great Unhindered attained enlightenment, it also testifies to how profoundly the princes were transformed.

>> Following this principle, we can deduce that that this is sentient beings’ original enlightened essence. After sentient beings delude their own minds with form, their [wisdom] is thus limited and not great. It is sealed within a husk of ignorance; thus, it is hindered and obstructed. It is concealed in the storehouse consciousness; thus, it is inferior, not superior.

>> If we can end the mind’s delusions of form and break through the husk of ignorance, our superior wisdom will manifest. Sentient beings and the Buddha do not differ.

>> The name of that land was Good City: The land that He was to abide in was called Good City. The epithet of that Buddha was Great Unhindered. Being unhindered comes from Samadhi. On the land that appeared in response, the cities are of Samadhi. Thus, its name was Good City.

>> The name of that kalpa was Great Appearance. Great Unhindered Wisdom Superior Buddha’s lifespan was 5,400,000 nayutas of kalpas. This Buddha’s lifespan was that long and His kalpa was also very long. The appearances of that time and the appearances of that Buddha and Bodhisattvas were all great and vast; thus [the kalpa] was called Great Appearance

>>  Fellow bhiksus, since that Buddha entered Parinirvana, a very great, very long time has passed: He told all in the assembly that Great Unhindered Buddha had lived a long time in the past. A very great, very long time means the amount of time between that Buddha and the present moment was very great.

>> As an analogy, take all the grains of earth in the great trichiliocosm: Dust accumulates into soil, and soil accumulates into earth. All these dust particles are the grains that comprise the element of earth. Wanting to describe the length of these kalpas, the Buddha used the analogy of all the grains of earth in the trichiliocosm.

>> Grains of earth: Earth is one of the four elements. It can create, contain and give life to all causes, hence it speaks of grains. Grains of earth: This refers specifically to the quantity of the element of earth in the great chiliocosm.

---

“‘Extinction’ is Nirvana, extinguishing delusions of views and thinking, dust-like delusions and delusions of ignorance, the three kinds
‘Crossing’ is being delivered from the two kinds of samsara, fragmentary and transformational. The great troubles are forever extinguished and crossed over.”

This is the meaning of crossing into extinction. What is it that must be extinguished? Every day, we say that sentient beings are ignorant. We have far too many afflictions and delusions. So, our spiritual practice is to extinguish all afflictions, delusions and ignorance. How many of these are there? They are like dust; that is how many there are! There is so much ignorance, such that we are constantly living in delusion. The delusions of views and thinking, dust-like delusions and delusions of ignorance are unceasingly leading us astray. In fact, these three kinds of delusions are all illusory, but sentient beings stubbornly cling to them. They cling to the illusions of fame, profit, material possessions and so on. Thus, they end up competing with each other and [creating] so many troubles. This just continues to spread.

The Buddha taught us that we must enter extinction. Extinction is Nirvana. Nirvana is the state of tranquil extinction, which means it is tranquil and still. The state of tranquil extinction means that all illusions, ignorance, views and thinking and afflictions are completely extinguished. This is extinction.

“Crossing” is to be delivered from samsara, fragmentary samsara and transformational samsara. Fragmentary samsara refers to coarse appearances, birth, aging, illness and death. Nobody can escape from these within fragmentary samsara, even if they are Hearers or Arhats. The Buddha also lived in this world for a certain period of time. From birth to Parinirvana, 80 years passed. This fragment of time was fragmentary samsara.

But since Hearers, Arhats and Solitary Realizers had already understood the principles, they did not want to be entangled by karma. So, they focused on their own awakening. They feared going through fragmentary samsara again. So, they wanted to cross over and be delivered from fragmentary samsara. But what is the key to achieving this? It lies in our transformational samsara. This is our thoughts, our perspectives and our delusions of views and thinking. These are very subtle and intricate. The thoughts that arise in us transform constantly. Even if we have ended fragmentary samsara, like Hearers and Solitary Realizers who have thoroughly comprehended the principles, we still go through transformational samsara. Have we completely purified ourselves? If we can purify these transformations of our views and thinking, our nature of True Suchness will manifest. That is our intrinsic nature. Only when we have completely purified our mind and ended transformational samsara can we truly be in control of our comings and goings in life. We will be able to control this.

We end samsara by transforming both ourselves and others. If we have transformed ourselves, like Hearers, Arhats or Solitary Realizers, we will be very clear on all principles. After this, we must also transform others. Only in this way will we be able to achieve the ending of transformational samsara. When we have purified ourselves, we will be at ease in samsara and come and go without hindrances. We come for the sake of sentient beings; we come with a mission. This is how we truly end samsara. This is different from the samsara of unenlightened beings, who come to this life with their karma.

Instead the two kinds of samsara, these great troubles, are forever extinguished. So, we must transcend and cross over, transcend the state of unenlightened beings, who carry karma to the next life. With those great troubles, we have no control. Ignorance, afflictions and dust-like delusions affect how we act so that we bring karma to this life. Once all of these are extinguished, then “The great troubles are forever extinguished and crossed over.” We must transcend and be delivered from fragmentary samsara and transformational samsara; we must cross over the ignorance that unenlightened beings possess. This takes a very long time of spiritual practice. Only then will we be able to enter extinction and cross over.

“Crossing into extinction” is something on which we must spend a very long time. The process of spiritual practice takes kalpas as incalculable as dust particles; this is a very long time. This is from Beginningless Time until now. It is the time from an indescribable beginning up until now. We must mindfully seek to comprehend the Dharma.

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

In the past, Great Unhindered Wisdom Superior Tathagata ․was “One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.” After constantly engaging in spiritual practice, He was already replete with the ten virtues and had accomplished the ten epithets. We talked about this sutra passage before.

The next sutra passage states, “The name of that land was Good City. The name of that kalpa was Great Appearance. Fellow bhiksus, since that Buddha entered Parinirvana, a very great, very long time has passed. As an analogy, take all the grains of earth in the great trichiliocosm.”

Sakyamuni Buddha started by saying that after Great Unhindered Wisdom Superior Buddha attained Buddhahood, the name of His land was Good City, and the name of His kalpa was Great Appearance.

Now we need to start to understand more. Great Unhindered Wisdom Superior Buddha’s land and kalpa after attaining Buddhahood had already been realized. So, He is “a Buddha with the fruition of the ultimate reality of the One Vehicle”

Great Unhindered Wisdom Superior is a Buddha with the fruition of the ultimate reality of the One Vehicle. As for the essence of His wisdom, though the universe is immense, there is no comparison. Throughout kalpas more numerous than the dusts of the trichiliocosm, of all the multitudes of kinds of living things, none can equal Him, hence He is called Superior.

Great Unhindered Wisdom Superior Buddha is “a Buddha with the fruition of the ultimate reality of the One Vehicle. As for the essence of His wisdom, though the universe is immense, there is no comparison.” How extensive is this Buddha’s wisdom? To explain how immense His wisdom is, the universe was used as an analogy for it. Although the universe is so big, there is no comparison. This is the wisdom of. Great Unhindered Wisdom Superior Buddha. His wisdom was so immense; that is why He is called “Great Unhindered Wisdom.” He has thoroughly comprehended everything. This wisdom is so open and spacious that even the vast universe cannot be compared to. Great Unhindered Wisdom Superior Buddha’s wisdom. If we want to describe how immense His wisdom is, it is greater than the universe.

“Throughout kalpas more numerous than the dusts of the trichiliocosm, of all the numbers of kinds of living things, none can equal Him, hence He is called Superior.” How many species are there [in the universe]? Whether humans, animals, living organisms, plants and so on, none of these can be compared to. Great Unhindered Wisdom Superior Buddha’s wisdom. His wisdom is superior,

so He was “Great Unhindered Wisdom Superior.” The enlightened ones and the enlightened intrinsic nature are the sources of the Dharma. The source of our enlightened nature is like this, so very open and spacious.

This is explaining the causes and conditions of previous lifetimes. He first mentioned the places where this Buddha had formed affinities in the past. The distant past and countless numbers indicate that what He had realized transcends all of the countless living beings. Starting from the beginnings of life not only reveals how long ago. Great Unhindered attained enlightenment, it also testifies to how profoundly the princes were transformed.

This is explaining the causes and conditions of previous lifetimes

The causes and conditions of previous lifetimes have existed for such a long time. The affinity we have with the Buddha and the affinity the Buddha had with. Great Unhindered Wisdom Superior Buddha were formed such a long time ago. We have been continuously engaging in spiritual practice up until now. “This is explaining the causes and conditions of previous lifetimes.” From when the 16 princes learned from. Great Unhindered Wisdom Superior Buddha, all the way to the present, to our Sakyamuni Buddha, the fundamental teacher of the Saha World, these affinities had lasted a long time. So, “He first mentioned the places where this Buddha had formed affinities in the past.” That was in the time of. Great Unhindered Wisdom Superior Buddha.

“The distant past and countless numbers indicate that what He had realized transcends all of the countless living beings.” After engaging in this kind of spiritual practice for such a long time, He had already transcended other beings. “Starting from the beginnings of life” means that His practice had lasted a long time, ever since the beginning. We often hear, “since Pangu separated the heaven and the earth.” This means the earliest beginning “[This] not only reveals how long ago. Great Unhindered attained enlightenment.” It goes beyond this. It also testifies to “how profoundly the princes were transformed.” At the very beginning, at that time, there were these sons, the 16 princes who began to accept this Buddha’s Dharma-lineage and spread it in different lands to transform sentient beings. This is the true beginning, which explains why so many Buddhas abide in the world, in this world and others, transforming sentient beings. Their affinities go very deep.

Following this principle, we can deduce that that this is sentient beings’ original enlightened essence. After sentient beings delude their own minds with form, their [wisdom] is thus limited and not great. It is sealed within a husk of ignorance; thus, it is hindered and obstructed. It is concealed in the storehouse consciousness; thus, it is inferior, not superior.

So, “Following this principle, we can deduce that this is sentient beings’ original enlightened essence” ․Following this principle, we can deduce that that this is sentient beings’ original enlightened essence. After sentient beings delude their own minds with form, their [wisdom] is thus limited and not great. It is sealed within a husk of ignorance; thus, it is hindered and obstructed. It is concealed in the storehouse consciousness; thus, it is inferior, not superior. Actually, this is telling us that since Beginningless Time, we all have carried this intrinsically enlightened Buddha-nature. But due to one ignorant thought, “Sentient beings delude their own minds with form.” Our ignorant thoughts begin to hinder us.

“An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” So, “[Our wisdom] is thus limited and not great.” This is because we ourselves remain within the husk of ignorance. So it says, “Thus it is hindered and obstructed.” We are wrapped in this husk, in a husk of ignorance, as if our ignorance buries and hides our nature of True Suchness. Our nature of True Suchness is “concealed in the storehouse consciousness, thus it is inferior, not superior.” We sentient beings are like this. We are really inferior. But Great Unhindered Wisdom Superior Buddha is superior. He already transcended this

“If we can end the mind’s delusions of form and break through the husk of ignorance, our superior wisdom will manifest. Sentient beings and the Buddha do not differ.”

If we can achieve this, if we can end the delusions of form, if we can break free of external conditions and all afflictions of people, matters and objects, if we can eliminate these delusions, we have broken through ignorance. Then we can break through the seal of the husk of ignorance. Therefore, our superior wisdom will manifest, and the Wisdom Superior Buddha of our nature will also manifest. Sentient beings and the Buddha are no different. The Buddha already said, “The mind, the Buddha and sentient beings are no different [in their nature].” We are fundamentally equal to the Buddha. Unfortunately, we are covered by the ignorance in our karmic consciousness.

The name of that land was Good City: The land that He was to abide in was called Good City. The epithet of that Buddha was Great Unhindered. Being unhindered comes from Samadhi. On the land that appeared in response, the cities are of Samadhi. Thus, its name was Good City.

“The name of that land was Good City.” His land was called “Good City” “The land that He was to abide in was called Good City.” Since this Buddha had engaged in spiritual practice for an unfathomably long time so the land that He was to abide in was called Good City. It was a very good land. “The epithet of that Buddha was Great Unhindered.” This comes from Samadhi. This Buddha had already cultivated contemplation and had been in Samadhi for a long time. With a mind in Samadhi, no matter what kind of conditions came, His mind was very firm. So, “Being ‘unhindered’ comes from Samadhi.” Because of Samadhi, our mind and wisdom can be unhindered. If we do not have a mind of Samadhi, we will always be circling within the husk of ignorance. So, “On the land that appeared in response, the cities are of Samadhi.” This land is the place He was to abide in. Its cities are of Samadhi. The power of His cultivating contemplation can be seen from this. This is the place in which. Great Unhindered Wisdom Superior Buddha abided. All this teaches us that we need to abide in. Samadhi while we engage in spiritual practice. So, it says, “Thus, its name was Good City”

The name of that kalpa was Great Appearance. Great Unhindered Wisdom Superior Buddha’s lifespan was 5,400,000 nayutas of kalpas. This Buddha’s lifespan was that long and His kalpa was also very long. The appearances of that time and the appearances of that Buddha and Bodhisattvas were all great and vast; thus [the kalpa] was called Great Appearance

“The name of that kalpa was Great Appearance.” Great Unhindered Wisdom Superior Buddha’s lifespan was 5,400,000 nayutas of kalpas. This was such a long time! “This Buddha’s lifespan was that long and His kalpa was also very long. The appearances of that time and the appearances of that Buddha and Bodhisattvas were all great and vast.” They were all very great and lasted long. In His land and His cities, whether the time, or the people, matters, objects, or how His family and followers of that time all had the appearance of Bodhisattvas, each of these appearances were truly great, so great that it cannot be expressed through numbers. These [appearances] were truly very great. Sakyamuni Buddha wanted to tell us how great they were.

Fellow bhiksus, since that Buddha entered Parinirvana, a very great, very long time has passed: He told all in the assembly that Great Unhindered Buddha had lived a long time in the past. A very great, very long time means the amount of time between that Buddha and the present moment was very great.

“Fellow bhiksus, since that Buddha entered Parinirvana, a very great, very long time has passed.” The time that has passed since that Buddha achieved Parinirvana was very long. “A very great, very long time means the amount of time between that Buddha and the present moment was very great.”

As an analogy, take all the grains of earth in the great trichiliocosm: Dust accumulates into soil, and soil accumulates into earth. All these dust particles are the grains that comprise the element of earth. Wanting to describe the length of these kalpas, the Buddha used the analogy of all the grains of earth in the trichiliocosm.

“As an analogy, take all the grains of earth in the great trichiliocosm”  In the great trichiliocosm, all kinds of things on the land and all the dust that accumulates to become soil, all these things, accumulate into earth. All these things, all kinds of things, all become earth. “All these dust particles are the grains that comprise the element of earth.” As big as the earth is, that is how many grains there are. So, “Wanting to describe the length of these kalpas, the Buddha used the analogy of all the grains of earth in the trichiliocosm.” In order to draw an analogy for such a big number, the Buddha used such a description

Grains of earth: Earth is one of the four elements. It can create, contain and give life to all causes, hence it speaks of grains. Grains of earth: This refers specifically to the quantity of the element of earth in the great chiliocosm.

As for grains of earth, “Earth is one of the four elements. It can create, contain and give life to all causes, hence it speaks of grains.” The earth can give life to everything, create everything and contain everything. When we look at the things that the earth bears, it can contain and give life to everything. These are the causes, hence it speaks of grains. On the earth, all things are each other’s causes and each other’s conditions.

“Grains of earth refers specifically to the quantity of the element of earth in the great chiliocosm.” This is where we want to draw the analogy. We really cannot use numbers for this analogy. So, we can only use the earth. If all things on the earth, including dust, soil, so on, are seen as worlds, then this is the amount of material, of time, that cannot be counted.

So, as Buddhist practitioners, we truly must be very patient. How can we enter Nirvana and attain the state of stillness and tranquility? This depends on whether or not we constantly cultivate contemplation. To be able to contemplate with a mind in Samadhi, we must always be mindful!

Episode 977 – Reaching the Fruit of Enlightenment from the Seed

---

>> He journeys on the path of True Suchness and, from the seed, comes to the fruit of achieving perfect enlightenment. As One Worthy of Offerings, He benefits sentient beings. His Three Kinds of Wisdom are perfect in their wondrousness. He is the Completely Awakened One, with wisdom as deep as the ocean. With the insights of past lives, the heavenly eye and ending all Leaks, He is Perfect in Wisdom and Action, and His Threefold Karma is pure. He has perfected myriad practices and is replete with blessings and wisdom.

>> ” The Buddha told the many bhiksus that immeasurable, boundless, inconceivable asankyas of kalpas in the past, there was once a Buddha with the name Great Unhindered Wisdom Superior Tathagata“     [Lotus Sutra, Chapter 7 – On the Conjured City]

>>  “One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and Buddha, the World-Honored One.”          [Lotus Sutra, Chapter 7 – On the Conjured City]

>> One Worthy of Offerings: He has eliminated all evil, so He is worthy of receiving offerings from humans and heavenly beings.

>> A Completely Awakened One is replete with the wisdom of all Dharma. Of all the teachings, there are none He does not understand.

>> One Perfect in Wisdom and Action: Wisdom refers to the Three Insights. Perfect in action refers to. His karma of body, speech and mind being truly pure. From the power of His own vows, He is able to skillfully cultivate all practices to the point of perfection.

>>  Well-Gone One: Well refers to skillful ability. Gone refers to going somewhere else. He skillfully leaves the land of delusion and goes toward the land of wisdom.

>>  Knower of the World: All worldly and world-transcending phenomena and all phenomena of cause and effect are known to and understood by Him. Unsurpassed Guide: It means He has exhausted all karma of delusion, and there is nothing more for Him to eliminate.

>> Tamer: The Buddha can tame all people that can be transformed and guide them into cultivating the path.

>> Teacher of Heavenly Beings and Humans: Heavenly beings and humans in the Six Destinies can all take the Buddha as their teacher.

>> Buddha: He is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha. The World-Honored One: The Buddha possesses all virtues and is thus honored by all the world. He is singularly honored in the world.

---

“He journeys on the path of True Suchness and, from the seed, comes to the fruit of achieving perfect enlightenment.
As One Worthy of Offerings, He benefits sentient beings. His Three Kinds of Wisdom are perfect in their wondrousness.
He is the Completely Awakened One, with wisdom as deep as the ocean. With the insights of past lives, the heavenly eye and ending all Leaks,
He is Perfect in Wisdom and Action, and His Threefold Karma is pure. He has perfected myriad practices and is replete with blessings and wisdom.”

We begin again with the Chapter on the Parable of the Conjured City, where Sakyamuni Buddha began to relate the causes and conditions that led to. His attainment of Buddhahood, how all Buddhas share the same path and how every Buddha is endowed with ten epithets. The ten epithets represent the ten virtues the Buddha is replete with. Every Buddha has accomplished these, and if we are to attain Buddhahood in the future, we too must be replete with all of these virtues and these epithets. This is the process of spiritual practice. To attain the fruit from the seed of spiritual practice, we must journey on the path of the Tathagata.

Everyone intrinsically possesses Buddha-nature. Everyone has the nature of True Suchness. Just how do we attain Buddhahood? We must awaken our nature of True Suchness. Our nature of True Suchness is the pure and undefiled true principles. So, by journeying upon this true principle, from the seed we come to the fruit.

In the course of our spiritual practice, how do we practice? If we practice the Small Vehicle, we attain the fruit of the Hearers. If we practice the Middle Vehicle, we attain the fruit of Solitary Realizers. So, what we should practice is the Bodhisattva-practice. We must cultivate the Bodhisattva-seeds to attain the Bodhisattva-fruits. What is the ultimate result of cultivating the Bodhisattva-path? Being a Bodhisattva is the seed; attaining Buddhahood is the fruit. So, the process of cultivating the Bodhisattva-seed results in perfect enlightenment. “He journeys on the path of Tathagata and, from the seed, comes to the fruit of achieving perfect enlightenment.” He has attained Buddhahood.

Having attained perfect enlightenment, He became One Worthy of Offerings, one worthy of the world’s offerings. This is in order to benefit sentient beings. By His drawing near to sentient beings, they could make offerings to the Buddha, offerings of reverence and offerings of conduct. When respect arises in sentient beings, they can accept the Dharma, and put the teachings into practice. This is how He benefits sentient beings. “His Three Kinds of Wisdom are perfect in their wondrousness.” By listening to the Buddha-Dharma, we can attain wisdom of all Dharma, wisdom of enlightenment, as well as all-encompassing wisdom. These Three Kinds of Wisdom are perfect. In the Chapter on Skillful Means we thoroughly explained each of these Three Kinds of Wisdom. This means that to attain Buddhahood, while planting causes on the Bodhisattva-path, we must go among the myriads of sentient beings and create blessings. Among sentient beings, we can comprehend the law of karma, comprehend the Four Noble Truths and countless other principles like these. This all comes from practicing the Bodhisattva-path. This is how our Three Kinds of Wisdom can become perfect in their wondrousness. Even the most subtle principles become clear.

A Completely Awakened One has wisdom, wisdom as deep as the ocean. When we become Completely Awakened Ones, our Three Insights and Six Spiritual Powers will naturally be unlocked, our wisdom will be like an ocean. This requires us to continually cultivate causes. Through benefiting sentient beings, we cultivate until we attain the thorough understanding of the insights of the heavenly eye, the ending of all Leaks, previous lives and so on, these very subtle [insights]. This is the course of spiritual practice.

Next is Perfect in Wisdom and Action. To be Perfect in Wisdom and Action, we must purify our Threefold Karma. Wisdom and action means we must always be very clear and our understanding must be complete. Perfecting all of this begins with us purifying our Threefold Karma, our Threefold Karma of body, speech and mind. At the same time, by “perfecting myriad practices” we become “replete with blessings and wisdom.” In our practice, when interacting with others the speech that we use must serve to educate, serve to purify people’s minds, serve to inspire them to transform delusion into awakening. In our speech, everything we say should be. Dharma to teach and transform sentient beings. In our actions, all that we do should serve to benefit others. Whenever we go among people, all that we do should serve to benefit the world. In our minds, in our thoughts, we should constantly eliminate afflictions; every thought we give rise to should benefit other sentient beings. Then we are replete with myriad practices. We must continue to come back to the world, lifetime after lifetime, making our bodies and minds completely pure and free of defilements.

This is the process of spiritual practice, journeying upon the path of Tathagata from the seed until the fruit, until attaining perfect enlightenment. This is how we should practice. I hope that as we all follow the process of coming to the fruit from the seed, we will attain these virtues and thus the epithets. This is what we must clearly understand.

So, the beginning of the Chapter on the Parable of the Conjured City starts by introducing the story of Great Unhindered Wisdom Superior Buddha.

So, the Buddha, in the previous passage, was talking about this.

“The Buddha told the many bhiksus that immeasurable, boundless, inconceivable asankyas of kalpas in the past, there was once a Buddha with the name Great Unhindered Wisdom Superior Tathagata “

This is a boundless, immeasurable [amount of time]. We spoke about this before. It was 3000 dust-inked kalpas ago. Just how long is this? It is impossible for us to understand. So, it is said to be “inconceivable asankyas of kalpas in the past.” This is a very long time. “There was once a Buddha with the name. Great Unhindered Wisdom Superior Tathagata.” He journeyed on the path of True Suchness from the seed until the fruit, reaching perfect enlightenment. This happened very long ago in the past. It was an incalculably long time ago; this continued until He attained Buddhahood

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

“One Worthy of Offerings” means this Tathagata was replete [with all epithets]. “One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and Buddha, the World-Honored One.”

He is One Worthy of Offerings because He wants to benefit all sentient beings; the Buddha would draw near sentient beings in order to give them the opportunity to realize the principles of the Buddha-Dharma. So, to become One Worthy of Offerings, we cannot merely benefit sentient beings. In order to benefit sentient beings, we must also put in hard work on ourselves. What is the work we must put in? Eliminating all evil. As we engage in spiritual practice, we must eliminate all evil. We eliminate all evil and practice all that is good.

This sounds very simple. But when it comes to evil, there are both great and small evils. There are some so small they cannot be seen. Truly, in the thoughts we give rise to, there are still subtle afflictions. We only think of benefiting ourselves; not only do we not benefit others, we may even cause them harm. Although we cannot see these subtle thoughts, these afflictions are also evil. These subtle evils in our thinking must all be eliminated. So it says, “He has eliminated all evil.” We must engage in spiritual practice until our minds become so clean that we are worthy of receiving the offerings of humans and heavenly beings. If we can eliminate all this evil, we can then be called One Worthy of Offerings.

One Worthy of Offerings: He has eliminated all evil, so He is worthy of receiving offerings from humans and heavenly beings.

At this time, when our virtues are complete, we are worthy of receiving offerings from both humans and heavenly beings.

As for offerings, there are material offerings, offerings of reverence and offerings of conduct. When we reach the level of offerings of conduct, this means we have begun spiritual practice, for we are now benefiting sentient beings. This is the true goal of One Worthy of Offerings. It is when we reach this level that we become worthy of receiving offerings from both humans and heavenly beings

A Completely Awakened One is replete with the wisdom of all Dharma. Of all the teachings, there are none He does not understand.

A “Completely Awakened One is replete with the wisdom of all Dharma. Of all the teachings, there are none He does not understand.” Not only have we ourselves eliminated all evil, but our practice is replete with the wisdom of all Dharma. Then there will be nothing in all the world that we do not understand. With that kind of wisdom, there are no principles throughout the universe that are not clearly understood.

One Perfect in Wisdom and Action: Wisdom refers to the Three Insights. Perfect in action refers to. His karma of body, speech and mind being truly pure. From the power of His own vows, He is able to skillfully cultivate all practices to the point of perfection.

One Perfect in Wisdom and Action. Here, “wisdom” refers to the Three Insights We just spoke of the Three Insights. These are the insight of the heavenly eye, insight into previous lives and insight into ending all Leaks. This means we must universally take all [practices of] goodness into our hearts and express it in all of our actions. Our “karma of body, speech and mind” must be “truly pure.” We must be completely and truly pure. “From the power of [our] own vows,” as we begin to form aspirations and make vows, we “skillfully cultivate all practices.” Over our course of spiritual practice, we cultivate all practices of goodness to the point of perfection.

Well-Gone One: Well refers to skillful ability. Gone refers to going somewhere else. He skillfully leaves the land of delusion and goes toward the land of wisdom.

Next is Well-Gone One. “Well” refers to skillful ability. “Gone” refers to going somewhere else. Being Well-Gone means coming and going freely, leaving the land of delusion and going toward the land of wisdom, the state of noble beings. Thus, “He skillfully leaves the land of delusion and goes toward the land of wisdom.” This is what it means to be a Well-Gone One, being able to come and go freely.

As unenlightened beings, our comings and goings are beyond our control. This is the meaning of being unenlightened. But on reaching the awakened state of the Buddha, one can respond to the needs of sentient beings by manifesting in the world and transforming people. We can come and go freely, at peace with cyclic existence. This is what it means to be the Well-Gone One.

Knower of the World: All worldly and world-transcending phenomena and all phenomena of cause and effect are known to and understood by Him. Unsurpassed Guide: It means He has exhausted all karma of delusion, and there is nothing more for Him to eliminate.

“Knower of the World” means “all worldly and world-transcending phenomena and all phenomena of cause and effect” are understood by Him. This means understanding all things in the world.

“Unsurpassed Guide” means. “He has exhausted all karma of delusion, and there is nothing more for Him to eliminate.” All afflictions and ignorance have already been completely eliminated. Even if He wished to eliminate something else, there is nothing left to eliminate. He was completely pure and undefiled, without the slightest trace of defilement, without the slightest trace of afflictions. This is a tranquil and clear state. So, “There is nothing more for Him to eliminate.” He is already completely pure

Tamer: The Buddha can tame all people that can be transformed and guide them into cultivating the path.

“Tamer” means “The Buddha can tame all people that can be transformed and guide them into cultivating the path.” He can tame all sentient beings. Sentient beings are not only human beings, but all living beings. All living beings have their own habitual natures. An enlightened practitioner understands all of them and can find the right causes and conditions to transform them so none go undelivered. So, one by one they can be “guided into cultivating the path.” This is what it means to deliver and transform sentient beings. This is the Tamer

Teacher of Heavenly Beings and Humans: Heavenly beings and humans in the Six Destinies can all take the Buddha as their teacher.

Next is “Teacher of Heavenly Beings and Humans. Heavenly beings and humans in the Six Destinies can all take the Buddha as their teacher.” The means the Buddha teaches sentient beings. He is the “guiding teacher of the Three Realms” and the “kind father of the four kinds of beings.” There are none in the Three Realms who do not take the Buddha as their teacher. In accordance with sentient beings’ capabilities, He transforms them one after another

Buddha: He is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha. The World-Honored One: The Buddha possesses all virtues and is thus honored by all the world. He is singularly honored in the world.

“Buddha” means “He is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha. The World-Honored One” means “the Buddha possesses all virtues and is thus honored by all the world.” So, He is called the World-Honored One. He is singularly honored in the world. These are the virtues of the Buddha.

It is only because we are in the world that we are able to truly listen to the Dharma. Listening to the Dharma gives us direction. It tells that us we too are equal to the Buddha, that we have the nature of True Suchness. The starting point is for us to know this. Once we know, we must further act according to the principles. So, journeying on such causes, from the cause, we come to the fruit.

This is what we were just saying. This cause, this seed, originates in our hearts. From the seed we come to the fruit. If we continue to comprehend this, then as we come and go among the people, we will never go off track. In all our behavior, we will never go off track. We will continually plant good seeds, for lifetime after lifetime [We do this] even if, like. Great Unhindered Wisdom Superior Buddha’s era, such a long time has passed. Though the kalpas may be as many as the dust particles of the great chiliocosm, though such a long time may pass, we continue in our resolution and determination, withstanding the tests of time.

We begin by understanding that we have the intrinsic nature of True Suchness. Then from that very first thought, starting from listening to the Buddha-Dharma, we must stay on this track, cultivating good causes in every lifetime, for lifetime after lifetime. The more good seeds we form in our interactions, the more these conditions accumulate and the closer we will come to attaining Buddhahood. This is called journeying on the path of the Tathagata from seed to fruit. By continually, incessantly, lifetime after lifetime, forming good affinities and attaining the fruits, those fruits will continually turn into causes and those causes will then turn into conditions and those conditions will again turn into fruits. The retribution from these is the attainment of Buddhahood.

On one hand, we keep getting rid of ignorance, while on the other, we keep forming good affinities with others. Through these good affinities, we come to realize the true principles and the true principles nurture our wisdom-life. This kind of cycle requires a very long period of time.

So, just “from the seed comes the fruit of achieving perfect enlightenment,” thereby returning us to our intrinsic nature of True Suchness, our becoming one with the universe. Nevertheless, we still must return to the world in order to benefit sentient beings. Although we may have thoroughly awakened, there are many sentient beings in the world who are not yet awakened. So, we still must be willing to journey on the cause in order to realize the fruit, by responding to the world and by benefiting sentient beings. These are such subtle and wondrous principles! They are truly subtle and wondrous, and by coming and going like this, our understanding of the principles will reach the point where it is perfect and complete; this is so subtle and wondrous.

This is what we are learning, not only “refraining from all evil” and “practicing all that is good.” It is not as simple as that. This is only the start for unenlightened beings. “Refraining from evil and doing all that is good” is the start of learning the Buddha’s teachings. This is our starting point. We know that we have Buddha-nature and that we should engage in spiritual practice. We begin to engage in spiritual practice by “refraining from all evil, doing all that is good.” As we continually come and go, come and go, the goodness we are practicing begins to deepen. This is what we should truly try to understand and begin to investigate.

One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and Buddha, the World-Honored One. These words roll off the tongue, yet we should try and understand them. What each of these epithets represents is being replete with all harmonious virtues. Only when our actions are in harmony with all virtues will we be replete with both blessings and wisdom. This is not so easy. So, with this not so easy thing to do, we must continue to advance forward on the path. As long as our minds are resolute and our direction does not deviate, it will not be difficult to go from the seed to the fruit of attaining perfect enlightenment. So, let us always be mindful!

Episode 976 – The Chapter on the Conjured City Explains the Past

---

>> For those of great capabilities, [the Buddha] taught the Dharma directly in the Chapter on Skillful Means, and Sariputra received a prediction. For those of average capabilities, He taught the analogy of the burning house, with the three carts and the One Vehicle, and the parable of the medicinal plants, for the universality of the Dharma. The four great disciples each received predictions of the magnificence of their kalpas and lands. This is the Buddha’s one great cause.

>> The cycle of teaching the Dharma: This goes from the Chapter on Skillful Means up to the Chapter on Parables, when He bestowed a prediction on Sariputra. The cycle of teaching through analogies: This goes from the Chapter on Parables with its analogies of the burning house and three carts, through the Chapter on Faith and Understanding and the Chapter on Medicinal Plants, ending with the Chapter on Bestowing Predictions. The cycle of causes and conditions: It includes the Chapters on the Conjured City, on the 500 Disciples Receiving Predictions, and on Those at and beyond Learning.

>> The Buddha told all the bhiksus that immeasurable, boundless, inconceivable askankyas of kalpas in the past, there was once a Buddha with the name Great Unhindered Superior Wisdom Tathagata. [Lotus Sutra, Chapter 7 – On the Conjured City]

>> The Buddha told all the bhiksus: The Chapter on the Parable of the Conjured City describes past causes and conditions to enable them to comprehend the past lives of the Buddha Himself. The many bhiksus: These were the 500 Arhats. The word “Arhat” can be translated as “one beyond the stage of learning.” When Arhats engage in spiritual practice, they are diligent and courageous, and their minds are never undisciplined. Thus, they are called Arhats.

>> Immeasurable, boundless, inconceivable asankyas of kalpas in the past: This refers to the number of kalpas that have passed. The time it takes for one world to form and be destroyed is called a kalpa.

>> 3000 dust-inked kalpas ago, a Tathagata appeared in the world with the name Great Unhindered. When this Buddha was still in His lay life, he fathered 16 princes; they took monastic vows and became novices. Having heard the Lotus Sutra from this Buddha, after He entered Samadhi, the 16 novices each ascended the Dharma-throne and repeated the Lotus Sutra before the assembly.

>> The 16th prince attained Buddhahood as the present day Sakyamuni Tathagata. Those who listened to the 16th novice teach the Dharma are those in today’s assembly. In the time of Great Unhindered Wisdom Superior Buddha, they had formed affinities with that 16th prince. Therefore today, under Sakyamuni Tathagata, they listen to the Lotus Sutra and thus enter realization and attain the fruits.

>> There was a Buddha with the name Great Unhindered Wisdom Superior: That Buddha’s wisdom pervades all ten directions and the Three Periods of Time. He understands all, and He sees all; He penetrates everything completely. Thus, He was called Great Unhindered.

>> Wisdom Superior refers to how with the wisdom of the Two Vehicles one eliminates [delusions of] views and thinking and transcends the Three Realms and with the wisdom of the Bodhisattvas one eliminates dust-like ignorance outside the Three Realms. Yet in terms of universal enlightenment, one still has a speck of minute ignorance. Only the wisdom of the Buddha is ultimate enlightenment, where the three delusions are totally purified and the two types of birth and death both cease. It is superior to that of the Three Vehicles, so He is called Wisdom Superior.

>> Tathagata: “Tatha” refers to True Suchness. He journeys on the path of True Suchness and, from the seed, comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata.

---

“For those of great capabilities, [the Buddha] taught the Dharma directly in the Chapter on Skillful Means, and Sariputra received a prediction.
For those of average capabilities, He taught the analogy of the burning house, with the three carts and the One Vehicle, and the parable of the medicinal plants, for the universality of the Dharma.
The four great disciples each received predictions of the magnificence of their kalpas and lands. This is the Buddha’s one great cause.”

This passage reads quite easily, but I hope everyone will think back to the past, beginning with the Introductory Chapter. In the Introductory Chapter, the Buddha emitted light and entered Samadhi. Manjusri Bodhisattva and. Maitreya Bodhisattva had a dialogue about the Sun-Moon-Lamp Radiant Buddhas of the past, about how every Buddha undergoes infinite kalpas of spiritual practice, hoping our resolve would be firm and steadfast.

The Chapter on Skillful Means tells of how the Buddha, in the past, had been teaching according to capabilities. Sentient beings’ capabilities are not uniform, so the Buddha, out of patience and love, applied His wisdom to teach according to sentient beings’ capabilities and thereby gave the Three Vehicle teachings. By the time of the Lotus Sutra, the Buddha had gathered together the past teachings of the Three Vehicles and told everyone there was only the One Vehicle. The One Vehicle teachings return to wisdom, to the ocean of wisdom. Everyone equally possesses the innate enlightenment of the Buddha. Everyone has it. In the Chapter on Skillful Means, the Buddha “taught the Dharma directly.” He taught the teachings of wisdom directly, the wisdom of all Dharma, the wisdom of enlightenment and all-encompassing wisdom, profound and vast, This ocean of wisdom was comprehended by Sariputra.

In the Chapter on Parables, Sariputra further demonstrated his understanding of the “burning house of the Three Realms.” The Buddha then bestowed a prediction of Buddhahood on him. Sariputra, after [understanding] the summary in the Chapter on Skillful Means, received a prediction of Buddhahood in the Chapter on Parables. This was because of his superior capabilities. Sariputra received a prediction of Buddhahood.

Because Sariputra had received a prediction of Buddhahood, those of average capabilities, like Kasyapa and the others, the four disciples, by the end of the Chapter on Parables, the beginning of the. Chapter on Faith and Understanding, had complete faith and understanding. So, they made the analogy of the poor son. The Buddha, after listening to them, understood that His disciples had truly comprehended and awakened. So next, the Buddha used the Chapter on Medicinal Plants to further explain that all Dharma is given equally. It is just that people’s capabilities differ. The four great disciples deeply understood that the Dharma is given equally. So, as they had all realized this and were resolved in their faith, the Buddha, in the Chapter on Bestowing Predictions, began making predictions for these four disciples, explaining how they would attain Buddhahood, how long a time it would take them, the length of their lifespans, the magnificence of their lands and so forth.

We talked about this before; everyone has heard it. This is so important; we must understand this. Our will to practice must be even more firm.

All of us have one great cause. The Buddha, all Buddhas, also have one great cause. We are all the same as the Buddha, but sentient beings’ one great cause is stuck in ignorance. From a single thought of ignorance, we begin to replicate it unceasingly and continue to stir up even more ignorance. Without any control, we constantly transmigrate in the Six Realms. This is sentient beings’ one great cause of ignorance. The Buddha had one great cause, and all Buddhas share the same path. Their one great cause is to be clear and awakened and to open and reveal Their understanding and views so sentient beings can awaken and enter. Therefore, life after life they never abandon sentient beings. A very long time is needed to accomplish their one great cause.

So, the Buddha had methods for teaching the Dharma. “The cycle of teaching the Dharma” was from the Chapter on Skillful Means to the Chapter on Parables. In this time, Sariputra attained deep realizations. So, “He bestowed a prediction on Sariputra.”

The cycle of teaching the Dharma: This goes from the Chapter on Skillful Means up to the Chapter on Parables, when He bestowed a prediction on Sariputra. The cycle of teaching through analogies: This goes from the Chapter on Parables with its analogies of the burning house and three carts, through the Chapter on Faith and Understanding and the Chapter on Medicinal Plants, ending with the Chapter on Bestowing Predictions. The cycle of causes and conditions: It includes the Chapters on the Conjured City, on the 500 Disciples Receiving Predictions, and on Those at and beyond Learning.

“The cycle of teaching through analogies” started with the Chapter on Parables. After the burning house and the three carts, there was then the Chapter on Faith and Understanding, the Chapter on Medicinal Plants and the Chapter on Bestowing Predictions.

In the analogy of the burning house of the Three Realms, three carts were placed outside so that everyone could escape quickly from that burning house. Then in the Chapter on Faith and Understanding, the four disciples stood up to express their realizations. Then the Buddha began, with the Chapter on Medicinal Plants, to again strengthen everyone’s resolve. “The problem does not lie with the Dharma. The problem is with your capabilities.” The Dharma is impartial, but depending on people’s capacities, their capabilities, their open-mindedness, they can accept different amounts of Dharma.

Even if someone is intelligent, if their level of open-mindedness is not enough, if they do not have the capacity, then it is the same. They hear, and they know, but their capacities are insufficient, so they still cannot apply the Dharma. In the Chapter on Medicinal Plants, He encouraged everyone by telling them, “You should know that the Dharma does not discriminate against you. It is that the capacity of your mind is insufficient, so you could only accept that certain amount.” This is the purpose of the Chapter on Medicinal Plants. Later, by bestowing predictions, He strengthened their resolve and opened their minds so they could use their great capabilities, great wisdom and great capacities to accept the Dharma. This is the purpose of the Chapter on Medicinal Plants and the Chapter on Bestowing Predictions.

What comes next is “[the cycle of] causes and conditions.” This is in the Chapters on the Parable of the Conjured City, on the 500 Disciples Receiving Predictions and on Those at and beyond Learning.

After the Buddha gave predictions to those four disciples, He began reassuring everyone that everyone has the chance to attain Buddhahood, that everyone would have the opportunity to receive a prediction. There were still 500 disciples sitting there waiting to receive predictions. These 500 disciples were all very expectant. Not only were the 500 disciples expectant, everyone at the Lotus Dharma-assembly was waiting.

So, at the start of the Chapter on the Conjured City, the sutra text reads like this,

“The Buddha told all the bhiksus that immeasurable, boundless, inconceivable askankyas of kalpas in the past, there was once a Buddha with the name. Great Unhindered Superior Wisdom Tathagata.”

The sutra text begins by saying, “The Buddha told all the bhiksus.” The Chapter on the Conjured City begins by describing past causes and conditions, Sakyamuni Buddha’s own past causes and conditions.

The Buddha told all the bhiksus: The Chapter on the Parable of the Conjured City describes past causes and conditions to enable them to comprehend the past lives of the Buddha Himself. The many bhiksus: These were the 500 Arhats. The word “Arhat” can be translated as “one beyond the stage of learning.” When Arhats engage in spiritual practice, they are diligent and courageous, and their minds are never undisciplined. Thus, they are called Arhats.

“All the bhiksus” were also known as Arhats; there were 500 of them.

Arhat means “one beyond the stage of learning.” “When Arhats engage in spiritual practice, they are diligent and courageous, and their minds are never undisciplined. Thus, they are called Arhats.” Those who had practiced with the Buddha, those Hearers who had attained the fruits, were called Arhats. Those who only listened to the Buddha’s voice were called Hearers. Those Hearers who had taken the Dharma to heart and had attained the fruits were called Arhats. The meaning of Arhat explained in Chinese is “one beyond the stage of learning.”

Those still at the stage of learning were Hearers. They still had to rely on hearing the Buddha’s voice when He taught. They attained realizations through hearing. The Arhats had already heard the Dharma and thoroughly understood its meaning, so they were earnest in their spiritual practice. They no longer needed to listen, for they had already come to understand all of the Small Vehicle teachings. Regarding the methods of spiritual practice, they had already become quite clear. They understood the Four Noble Truths, the Twelve Links of Cyclic Existence and so forth. They are those “beyond the stage of learning,” as they had already realized the fruits.

This is to say that, “When Arhats engage in spiritual practice, they are diligent and courageous, and their minds are never undisciplined. Thus, they are called Arhats.” They were already very clear about the Dharma. The Buddha spoke to these bhiksus of “immeasurable, boundless, inconceivable askankyas of kalpas in the past.” Time like this is immeasurable! When time is measured in kalpas, the world undergoes many cycles of formation, existence, decay and disappearance. In such a long time, there [is bound to be] formation, existence, decay and disappearance.

Immeasurable, boundless, inconceivable asankyas of kalpas in the past: This refers to the number of kalpas that have passed. The time it takes for one world to form and be destroyed is called a kalpa.

We know that “kalpas” indicate very long periods of time. Each of these long periods cover an entire cycle of formation, existence, decay and disappearance.

“There was once a Buddha with the name. Great Unhindered Superior Wisdom Tathagata.” A very long time had passed since the time of the Buddha named Great Unhindered Wisdom Superior Tathagata.

“Great Unhindered” is the Buddha’s name. “There is no indication of its origin.” Exactly how long ago did that Buddha actually live? It only says “3000 dust-inked kalpas.” It was so long ago, such a long period of many kalpas ago, that in this world appeared a Buddha called “Great Unhindered Wisdom Superior Tathagata.”

3000 dust-inked kalpas ago, a Tathagata appeared in the world with the name Great Unhindered. When this Buddha was still in His lay life, he fathered 16 princes; they took monastic vows and became novices. Having heard the Lotus Sutra from this Buddha, after He entered Samadhi, the 16 novices each ascended the Dharma-throne and repeated the Lotus Sutra before the assembly.

“When this Buddha was still in His lay life,” when this Buddha was in the world, the important thing was that He fathered 16 princes, who later became novices. They heard the Lotus Sutra from that Buddha, and after He entered Samadhi, the 16 princes took on the responsibility of spreading the Dharma. These 16 princes, or novices, each began to take the Dharma they received and went throughout all the lands, repeating the Lotus Sutra for sentient beings.

Those 16 princes had become novices; they left the lay life to practice as monastics. Among those 16 princes, the 16th prince, that novice, became a Buddha. It was from that time that He began lifetime after lifetime of spiritual practice until finally becoming a Buddha, our present Sakyamuni Buddha.

The 16th prince attained Buddhahood as the present day Sakyamuni Tathagata. Those who listened to the 16th novice teach the Dharma are those in today’s assembly. In the time of. Great Unhindered Wisdom Superior Buddha, they had formed affinities with that 16th prince. Therefore today, under Sakyamuni Tathagata, they listen to the Lotus Sutra and thus enter realization and attain the fruits.

“Those who listened to the 16th novice teach the Dharma” is saying that during Great Unhindered Wisdom Superior’s time, when each of those 16 novices went their separate ways to teach the Lotus Sutra and that 16th novice taught it, we who are here now were there in that assembly. “Now” means during the Buddha’s time, but it also refers to our time here and now today. “They are those in today’s assembly.” It was “in the time of. Great Unhindered Wisdom Superior Buddha,” when that 16th novice taught the Lotus Sutra, that we began listening to the Dharma. So, was that a long time ago? I believe that all of us were perhaps there at that time, listening to the 16th novice teach the Dharma. At that time, we too were part of the assembly. Otherwise, how could it be that now, with all the people who are on this planet, it is only we who can listen to the Dharma?

“Therefore today, under Sakyamuni Tathagata, they listen to the Lotus Sutra and thus enter realization and attain the fruits.” This is in the Chapter on the Conjured City. Next, the Buddha said, “You all formed affinities there in that assembly and you are here to listen to the Lotus Sutra, so you may more thoroughly understand and now gradually begin to enter into realization.” We have listened to the Dharma for so long, spent many lifetimes listening to the Dharma and spent lifetimes seeking the Dharma and transforming sentient beings.

We have spent lifetime after lifetime listening and have continually formed affinities in this way. So, we have been at this for a long time. It is just that our capabilities and the Dharma we accepted have been meager. We remain with these afflictions in the place where the Five Destinies coexist. This is what we have been doing. So, let us cherish our conditions, and not only cherish our conditions, but diligently practice. Let us expand our capacities, accept the Buddha-Dharma and take it to heart, be open-hearted when interacting with others and dealing with matters and shoulder the responsibility of going among the people.

There was a Buddha with the name Great Unhindered Wisdom Superior: That Buddha’s wisdom pervades all ten directions and the Three Periods of Time. He understands all, and He sees all; He penetrates everything completely. Thus, He was called Great Unhindered.

So, next it says, “There was a Buddha with the name Great Unhindered Wisdom Superior. That Buddha’s wisdom pervades all ten directions and the Three Periods of Time.” This means His wisdom is vast and encompasses the entire universe. “He understands all, and He sees all.” Of all the teachings and principles, “He penetrates everything completely.” So, He was called Great Unhindered.

Wisdom Superior refers to how with the wisdom of the Two Vehicles one eliminates [delusions of] views and thinking and transcends the Three Realms and with the wisdom of the Bodhisattvas one eliminates dust-like ignorance outside the Three Realms. Yet in terms of universal enlightenment, one still has a speck of minute ignorance. Only the wisdom of the Buddha is ultimate enlightenment, where the three delusions are totally purified and the two types of birth and death both cease. It is superior to that of the Three Vehicles, so He is called Wisdom Superior.

“Wisdom Superior” refers to how “with the wisdom of the Two Vehicles one eliminates [delusions of] views and thinking and transcends the Three Realms,” all the way until reaching universal enlightenment. Because they still had ignorance and delusion, they had to keep practicing. It was not enough to just eliminate their delusions of views and thinking, so they had to spend a very long time to again engage unceasingly in spiritual practice. They had to walk the Bodhisattva-path, the path of training oneself among people, before they could reach “universal enlightenment.”

They still had “a speck of minute ignorance.” That means on the Bodhisattva-path, though they may have already reached “universal enlightenment,” they have not yet reached “supreme” enlightenment. They are still in the stage of Bodhisattvas.

“Only the wisdom of the Buddha is ultimate enlightenment, where the three delusions are totally purified and the two types of birth and death both cease. It is superior to that of the Three Vehicles.” He had transcended the Three Vehicles. He had transcended the Two Vehicles, and He had transcended the Bodhisattva Vehicle, so He was called Wisdom Superior. This explains His name. So, besides transcending the Two Vehicles, He had also transcended the Bodhisattva Vehicle and was thus called “Wisdom Superior.”

Tathagata: “Tatha” refers to True Suchness. He journeys on the path of True Suchness and, from the seed, comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata.

In “Tathagata, ‘Tatha’ refers to True Suchness.” Every Buddha is endowed with the ten epithets, for They are all replete with the ten virtues. “He journeys on the path of True Suchness and, from the seed, comes to the fruit of achieving perfect enlightenment.” So, He is called “the Tathagata.”

In learning the Buddha’s teachings, we must be very clear that in the course of our lives, we will come face to face with countless sentient beings who are suffering. If we do not go through the process of [helping] the many who are suffering in the world, then how will we ever find it possible to achieve any kind of awakening? We must learn the Buddha’s teachings mindfully. It will take a very long time, and we have to put effort into training ourselves. As long as we are willing, we need not worry about the length of time. As long as we are willing, we need not worry how long the road may be. When we form an aspiration, if it is the correct thing to do, or the right teaching to learn, then we should just learn it. In summary, we must always be mindful.

Episode 975 – The Awakening of Sharp and Dull Capabilities

---

>> Previously, five people had received predictions from the Buddha. In the assembly were. Hearers of limited capabilities, who thought the fruit of Buddhahood was beyond the capacity of their wisdom. Thus they did not form great aspirations to go among people. This is why they thought only those senior disciples who had taken up the Great Dharma could easily receive predictions.

>> The Buddha had bestowed predictions upon those with great and average capabilities. He also cared for those of limited capabilities who might feel inferior. Therefore, for these 500 disciples, He specifically indicated that He would bestow predictions on them. This was the reason for the next passage and the third cycle of teaching the Dharma.

>> The idea of the “three cycles” of the Lotus Sutra originated from “The Profound Meaning of the Lotus Sutra.” The three cycles of the Lotus Sutra refer to how the Buddha taught the Lotus Sutra. Because those who were listening had either sharp or dull capabilities and some awakened first while others awakened later, [the teachings] were given in three different cycles. “Cycle” refers to a complete cycle.

>> The cycle of teaching the Dharma: The Buddha taught those of great capabilities that the Three Vehicles were in fact One, opening up the Three Vehicles, the provisional, and revealing the truth of the One Vehicle. This is the principle of the One True Vehicle discussed in the Chapter on Skillful Means.

>> The cycle of analogies: The Buddha taught those of average capabilities who had not attained realization during the previous cycle of teaching the Dharma. He used the three carts and one cart to teach. Promising the three carts initially was giving the provisional; afterwards equally bestowing the great cart was revealing the true.

>> The cycle of causes and conditions from past lives: The Buddha taught those of limited capabilities. For those people who had not comprehended the previous two cycles of Dharma and analogies, the Buddha wanted to expound the Dharma of causes and conditions from past lives. In the time of Great Unhindered Wisdom Superior Buddha, they had all planted the seed of the One Vehicle that would enable them to attain realization. This is what is talked about in the Chapter on the Parable of the Conjured City.

>> The Main Teaching is to reveal the state of the One Vehicle. [The Buddha] taught the Dharma in three cycles. Of these, the cycle of teaching the Dharma benefited those of great capabilities and the cycle of analogies transformed those of average capabilities. Now, to benefit those of limited capabilities, He taught about causes and conditions. This is the third cycle of [the Lotus Sutra]. Thus the origin of this teaching is to benefit those of limited capabilities.

>> The third cycle was given to teach and benefit those of limited capabilities. It is divided into four sections in total. In the first section, the Buddha used this analogy to explain, thus it is the Chapter on the Parable of the Conjured City.

---

“Previously, five people had received predictions from the Buddha. In the assembly were. Hearers of limited capabilities,
who thought the fruit of Buddhahood was beyond the capacity of their wisdom. Thus they did not form great aspirations to go among people.
This is why they thought only those senior disciples who had taken up the Great Dharma could easily receive predictions.”

When we read this verse, we should recall the past [sutra passages]. From the Chapter on Predictions, we keep on moving forward. Already there have been five disciples who have received predictions from the Buddha. Now the Chapter on Predictions has ended. But before it ended, the Buddha was concerned that people of limited capabilities “thought the fruit of Buddhahood was beyond the capacity of their wisdom. Thus they did not form great aspirations to go among people.” The Buddha worried that these people, those who had not received predictions, would give rise to feelings of inferiority and think it was “beyond the capacity of their wisdom” [They might think] that with the wisdom they had, they would not receive predictions from the Buddha. So, [they might think] they had no part in this, no affinity to receive the Buddha’s prediction. “I will never be able to attain Buddhahood.” So, they would never make great aspirations and were unwilling to go among people. This was the Buddha’s concern.

“This is why they thought only those senior disciples who had taken up the Great Dharma could easily receive predictions.” These people with limited capabilities felt that “those,” meaning only those five people, were the senior disciples, the ones who should shoulder the Great Dharma. Since they must shoulder the Great Dharma, they should receive predictions from the Buddha. People of limited capabilities had these thoughts. So, the Buddha was concerned that these people would lose their morale like this. Thus previously, the Buddha had said that the 500 disciples present would receive predictions. “You all must likewise be mindful and listen well.”

The Buddha had bestowed predictions upon those with great and average capabilities. He also cared for those of limited capabilities who might feel inferior. Therefore, for these 500 disciples, He specifically indicated that. He would bestow predictions on them. This was the reason for the next passage and the third cycle of teaching the Dharma.

“The Buddha bestowed predictions upon those with great and average capabilities. He also cared for those of limited capabilities who might feel inferior.” We should already understand that the Buddha had [bestowed predictions upon]. Sariputra, who had great capabilities. This happened in the Chapter on Skillful Means through the Chapter on Parables. In the Chapter on Skillful Means, Sariputra knew the Buddha had to “use the Three to teach the One.” In the past, the Buddha used skillful means to manifest the One Vehicle. Sariputra had realized this, so Sariputra had great capabilities, and the Buddha bestowed a prediction on him.

Kasyapa, Subhuti and the others had average capabilities. That means, because Sariputra had received predictions from the Buddha, their faith increased tremendously. They became inspired to form great aspirations and to comprehend the Buddha’s teachings and the true principles of the Dharma. So, they were able to comprehend thoroughly and express their understanding with the analogy of the poor son. These were the people of average capabilities who received predictions from the Buddha.

So, those with great and average capabilities had already received predictions. Then the Buddha felt compassion for those with limited capabilities and those who had not fully understood yet. He felt for these people. The Buddha is the great compassionate father of the world, who understands those of limited capabilities and their feelings of inferiority. “Therefore, for these 500 disciples, He specifically indicated that. He would bestow predictions on them.” Before the previous sutra passage ended, [the Buddha] said He would still bestow predictions on 500 disciples. Thus, all of them must listen well. This showed they were about to receive predictions. “This was [the reason] for the next passage.” The next sutra passage we will talk about explains the causes and conditions for the three cycles of teaching the Dharma.

The great Dharma masters of the past, the patriarchs, all studied the Lotus Sutra wholeheartedly. There are [many commentaries to the Lotus Sutra] including “Profound Meaning of the Lotus Sutra.” These all provide explanations of the meanings contained within the Lotus Sutra.

The idea of the “three cycles” of the Lotus Sutra originated from “The Profound Meaning of the Lotus Sutra.” The three cycles of the Lotus Sutra refer to how the Buddha taught the Lotus Sutra. Because those who were listening had either sharp or dull capabilities and some awakened first while others awakened later, [the teachings] were given in three different cycles. “Cycle” refers to a complete cycle.

The three cycles of the Lotus Sutra come from a part of “Profound Meaning of the Lotus Sutra. The Buddha taught the Lotus Sutra. Those who were listening had either sharp or dull capabilities and some awakened first while others awakened later.” People have either sharp or dull capabilities. “Some awakened first while others awakened later.” To comprehend the Buddha’s teachings, we must awaken and attain understanding. Some do this sooner and others later. Sariputra was the first, followed by Kasyapa, Subhuti, Katyayana and Maudgalyayana. They had all caught up with [Sariputra] and one after another awakened to how the Buddha, at the Lotus Dharma-assembly, opened up the provisional to reveal the true. So, there were these three different cycles. People with sharp and average capabilities had already [received predictions] during the first two cycles of teaching the Dharma. Next there were the sentient beings of limited capabilities. So, there would still be a third cycle.

Thus, “‘Cycle’ refers to a complete cycle.” This refers to helping them perfect their practice. Out of compassion, the Buddha wanted them to understand the Dharma completely so He repeated the teachings patiently and tirelessly, again and again. This is like how after His enlightenment, He first turned the Dharma-wheel. For just five bhiksus, “suffering, causation, cessation and the Path” had to be explained three times; He had to turn the Dharma-wheel three times. So, we must understand the Buddha’s heart.

The first of the three cycles is “the cycle of teaching the Dharma.”

The cycle of teaching the Dharma: The Buddha taught those of great capabilities that the Three Vehicles were in fact One, opening up the Three Vehicles, the provisional, and revealing the truth of the One Vehicle. This is the principle of the One True Vehicle discussed in the Chapter on Skillful Means.

That was when He taught them that. He had previously opened up the skillful means of the Three Vehicles, but these Three Vehicles are actually One Vehicle. He brought the Three Vehicles back to the One. This was for people with great capabilities. Sariputra was the one with great capabilities at the assembly. He understood the principle of “opening up the Three Vehicles, the provisional.” Why did the Buddha open up the skillful means of the Three Vehicles? Sentient beings have different capabilities; these different capabilities result from how thickly their afflictions have piled up and from their different habitual tendencies. The Buddha taught according to sentient beings’ different capabilities and habitual tendencies, so they would be able to accept it. Thus, He opened up the provisional teachings of the Three Vehicles. Sariputra had comprehended this

“[He] revealed the truth of the One Vehicle.” The Buddha taught that everyone intrinsically has Buddha-nature, that everyone is able to attain Buddhahood; He did so tirelessly. Through skillful means He hoped for everyone to return to the principle of the nature of True Suchness. So, He “revealed the truth of the One Vehicle.” There is no other way to return; the only way is to walk the Bodhisattva-path. We must form great aspirations, make great vows and walk the Bodhisattva-path. We must go among people and earnestly train ourselves. So, He “opened up the Three Vehicles”; the Buddha taught these skillful means of the Three Vehicles solely in order to reveal that everyone has the nature of True Suchness. We must all realize the principle that everyone can attain Buddhahood. So, He “revealed the truth of the One Vehicle”; in the Chapter on Skillful Means, what is discussed are the true principles of the One Vehicle. In the Chapter on Skillful Means, He kept speaking of the ultimate reality of all Buddhas and their true wisdom. Starting from the Chapter on Skillful Means, the Buddha constantly expressed this, and Sariputra comprehended this. Let us think back to the time of the Chapter on Skillful Means; we talked about this for a very long time. So, we must be very mindful.

The second is “the cycle of analogies.”

The cycle of analogies: The Buddha taught those of average capabilities who had not attained realization during the previous cycle of teaching the Dharma. He used the three carts and one cart to teach. Promising the three carts initially was giving the provisional; afterwards equally bestowing the great cart was revealing the true. The Chapter on Parables talks about the great principles of opening up the provisional to reveal the true.

This is because in the Chapter on Skillful Means, not many people were able to attain realizations. The Buddha cared for those of average capabilities. So, He next used the analogy of the burning house in the Chapter on Parables.

In this house, everything was old, and there was a fire gradually spreading inside it. But the children were ignorant and unaware and still clung to their playing. This is an analogy for how sentient beings in the Three Realms, out of ignorance, are still constantly creating karma and are constantly clinging to their own benefit, clinging to many things. Greed, anger, ignorance and so on give rise to arrogance and doubt. Thus, they are unwilling to accept the Dharma or draw close to the true principles. This is the ignorance and confusion of the world’s sentient beings.

The Buddha is the guiding teacher of beings in the Three Realms. He is like the elder of this great house, who saw his children inside. The house was already being destroyed, and gradually the fire, in every corner, was already igniting. His children were still inside; it was dangerous! So, he kept calling out [to his children], “Quickly come out!” But his children were so engrossed in their play, they forgot [the danger] and did not hear [their father]. Even if they heard him, they would not listen. So, the children remained inside [the house]. The elder had to apply his wisdom. He put three carts outside and called, “Come, come! There are more playthings you like outside.”

“Promising the three carts initially” means he first lined up three carts there for them to choose. This is giving the provisional. “Afterwards equally bestowing the great cart” refers to how, when at last everyone came out safe and sound, the elder began to show the great cart, the great white ox-cart. This ox was very healthy and strong; this cart was magnificently decorated. “Come, open the inside. Wow! There are so many treasures!” Everything they could wish for was inside. He showed it to them all. “Here, of these three carts, why don’t I give you this great cart? There is one for everyone.” This was not a cart pulled by a sheep, nor was it pulled by a deer; it was a great white ox-cart with many treasures inside. They saw it and felt very joyful and willingly selected the great white ox-cart. So, “Afterwards equally bestowing the great cart” represents the Buddha’s intent.

He was like the elder, who originally wanted to give to His children everything they could wish for; He gave them everything. The Buddha’s wisdom encompasses the universe, heaven and earth, the true principles of all things. With what the Buddha awakened to, He hoped for nothing but that sentient beings would comprehend and awaken the same way He did. This is the Buddha’s loving-kindness. So, the Chapter on Parables talks about the great principles of opening up the provisional to reveal the true.

Next will be the third cycle, “the cycle of causes and conditions from past lives.” This is the Buddha’s teachings for people of limited capabilities. This is in the Chapter on the Parable of the Conjured City.

The cycle of causes and conditions from past lives: The Buddha taught those of limited capabilities. For those people who had not comprehended the previous two cycles of Dharma and analogies, the Buddha wanted to expound the Dharma of causes and conditions from past lives. In the time of Great Unhindered Wisdom Superior Buddha, they had all planted the seed of the One Vehicle that would enable them to attain realization. This is what is talked about in the Chapter on the Parable of the Conjured City.

Please do not think that the following [sutra passages] are only for people of limited capabilities. We must be mindful! For the Buddha to give teachings to people of limited capabilities, He had to use all of His efforts; this had to be the highest, unsurpassed teaching to be able to awaken those of limited capabilities. It is not difficult to talk to clever people, but helping those with ignorance to understand truly requires great learning. So,”The cycle of causes and conditions from past lives” is when the Buddha taught those of limited capabilities.For those people who had not comprehended the previous two cycles of Dharma and analogies, the Buddha wanted to expound the Dharma of causes and conditions from past lives.

“In the time of Great Unhindered Wisdom Superior Buddha, they had all planted the seed of the One Vehicle that would enable them to attain realization. This is what is talked about in the Chapter on the Parable of the Conjured City.” In the past, in the time of. Great Unhindered Wisdom Superior Buddha, the seed was planted. Perhaps you and I, all of us including the Buddha, were taught by Great Unhindered Wisdom Superior Buddha. At that time, Great Unhindered Wisdom Superior Buddha had already planted the seed in us, the seed of attaining Buddhahood. This seed of the One Vehicle is the supreme truth. Everyone intrinsically has the enlightened nature of True Suchness. It is inherent in all; [this seed] has been planted in us “[This] would enable them to attain realization.” We all must have been in that place in the past. Otherwise, in the present time, we would not be sitting here together. We know that there are these causes and conditions. It is just that we have dull capabilities. So, from the past to the present, how much have we realized?

The Main Teaching is to reveal the state of the One Vehicle. [The Buddha] taught the Dharma in three cycles. Of these, the cycle of teaching the Dharma benefited those of great capabilities and the cycle of analogies transformed those of average capabilities. Now, to benefit those of limited capabilities, He taught about causes and conditions. This is the third cycle of [the Lotus Sutra]. Thus the origin of this teaching is to benefit those of limited capabilities.

Thus, the Main Teaching is to “reveal the state of the One Vehicle” [The Buddha] taught the Dharma in three cycles. Of these, the cycle of teaching the Dharma benefited those of great capabilities. This cycle was solely using the truth to teach everyone. Only people with great capabilities can comprehend. Analogies were used to teach and transform those of average capabilities. “Now, to benefit those of limited capabilities.” He taught about causes and conditions. This is the outline of the three cycles of teaching the Dharma. Thus, “The origin of this teaching is to benefit those of limited capabilities.”

Although they had limited capabilities, they had to mindfully seek to comprehend this in order to understand how the Buddha again opened these Dharma-doors for stubborn sentient beings and how He guided them to enter [this door], so they could comprehend and receive predictions. This was for those 500 disciples.

The third cycle was given to teach and benefit those of limited capabilities. It is divided into four sections in total. In the first section, the Buddha used this analogy to explain, thus it is the Chapter on the Parable of the Conjured City.

Now the sutra passage in this chapter describes the causes and conditions of past lifetimes, “to lead them to think about how they had retreated from the Great to take up the Small.” They retreated from and lost the Great Vehicle and have already regressed to the Two Vehicles. This is because of what was discussed before. The Buddha had bestowed predictions on these five senior disciples; they had to take on the responsibility, so they received predictions from the Buddha. But [the others thought] they had no part in the Buddha’s wisdom. So, in this way, they easily retreated and regressed to the Two Vehicles.

Take Sariputra as an example. He encountered a beggar. He wanted to form great aspirations and was willing to give away everything. He also gave rise to an aspiration that if someone wanted something from his body, he would be willing to give it. Did he pass the test? No, he did not,

because when he took out his right eye, the person said, “This is not right; I needed the left eye. Why didn’t you say so earlier? No matter; since I gave you my right eye, I will also give you my left eye.” But as he listened with his ears, he heard the other person say, “Why do your eyes smell so bad?” [Sariputra] had taken out his two eyes and given them to this person, but he complained that they smelled. He thus began to think that he no longer wanted to form great aspirations or walk on the Bodhisattva-path. So, he withdrew and regressed to the Two Vehicles.

People like this originally had sharp capabilities, but due to their circumstances, when they encounter adverse situations, they withdraw; these are the causes and conditions. This is a kind of analogy.

In summary, before the Chapter on the Parable of the Conjured City, we must be very mindful of everything that we have already discussed. With the causes and conditions to be discussed for the benefit of those of limited capabilities, we must even more [clear] about the Buddha’s true intent. These stubborn, hard to tame and ignorant sentient beings are who the Buddha wanted to transform. Therefore, we must always be mindful!

Episode 974 – Peaceful Patience Brings Clear Wisdom

---

>> To be peacefully patient and unwavering is to practice the Dharma of precepts and Samadhi. When we enter the inconceivable state, obstructions turn around and our wisdom opens up. We see into matters and principles and are able to understand all sutras and discourses. Our spirit and wisdom will be crystal clear, and with great eloquence, we will joyfully expound the Dharma.

>> With the wisdom of the Buddha, none of them will retreat. After that Buddha enters Parinirvana, the Right Dharma will abide for 40 small kalpas. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> All these disciples of mine are replete with might and virtue. These 500 in number will all be bestowed with a prediction that in their future lifetimes they will attain Buddhahood. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> [They] will all be bestowed the prediction: Disciples with the limited capacities of Hearers had already heard the Dharma for two cycles. Moreover they saw disciples of great and average capabilities receive predictions.

>> These causes and conditions from past lifetimes are what is said in the Chapter on Conjured City, that the fundamental teacher, in the past, was the 16th prince. This again explains the Lotus Sutra’s affinities. We should know that listening to, upholding and widely spreading the Lotus teachings is the greatest cause and condition for attaining Buddhahood.

>> You and I all share causes and conditions from past lifetimes. I will now speak; all of you must listen well. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> I will now speak: He promised in advance to speak. All of you must listen well: He admonished so as to captivate their minds. For these 500 disciples, He specifically indicated that they would be bestowed with predictions. This was the condition for the next passage and the third cycle of teaching the Dharma.

---

“To be peacefully patient and unwavering is to practice the Dharma of precepts and Samadhi.
When we enter the inconceivable state, obstructions turn around and our wisdom opens up.
We see into matters and principles and are able to understand all sutras and discourses.
Our spirit and wisdom will be crystal clear, and with great eloquence, we will joyfully expound the Dharma.”

When ordinary people engage in practice, they need to be peacefully patient and unwavering. At all times in our lives, we should be at ease, our minds at peace. We must not worry over gain and loss in all things.

If we want to be at peace and at ease, we must be patient. If we have no conflicts with people, with the world, or over matters, naturally we will be peaceful.

This is patience. When interacting with people, matters and things, we should cultivate contemplation with a peacefully patient mind. All of this requires us to be unwavering. Only then can we practice the. Dharma of precepts and Samadhi. The Dharma of precepts and Samadhi are our flawless studies. We should not let what we have cultivated to leak out again. This is where we need to put in hard work; we must practice to be peacefully patient and unwavering. We must abide in the power of precepts and Samadhi.

So, “when we enter the inconceivable state,” naturally, “obstructions turn around and our wisdom opens up.” If we are full of afflictions, our wisdom cannot open up, so we must brush aside all our afflictions and obstructions. If our obstructions turn around, naturally our wisdom will manifest. This requires having the aforementioned peaceful patience, cultivating contemplation and remaining unwavering in Samadhi. This requires the Dharma that we regularly cultivate in our daily interactions; only then will we have a way to enter the inconceivable state. Only then will obstacles be turned around.

“We see into matters and principles and are able to understand all sutras and discourses.” If our wisdom opens up, naturally we will see into matters and principles. These are worldly matters and true principles. True principles are without form or substance, but they come together to form worldly matters. When we can see into matters and let go, “The mind has no hindrances.” Then naturally, our wisdom-life will grow, and the Four Unobstructed Wisdoms naturally appear. Thus, we “understand all sutras and discourses.”

“Our spirit and wisdom will be crystal clear, and with great eloquence, we will joyfully expound the Dharma.” Spirit and wisdom refers to all of our wisdom. When our wisdom has completely opened up, naturally there is nothing covering our minds. Everything has completely opened up. This is what crystal clear means. When our wisdom has truly opened up, we will joyfully expound the Dharma without obstructions. This requires us to earnestly be mindful. For example, Maudgalyayana also heard the Dharma. After receiving a prediction of Buddhahood, he also wanted to turn around obstacles and open up his wisdom.

The Buddha’s teaching were able to flourish at one time in this world thanks to Sariputra and Maudgalyayana, two of the Buddha’s greatest assistants. But it was Venerable Maudgalyayana who was most resented and envied by non-Buddhist practitioners. There was a group of Nigrantha ascetics that truly hatred Maudgalyayana. It was because of him that the Buddha-Dharma had kept flourishing. They believed if Maudgalyayana were to die, it would naturally impact Sakyamuni Buddha greatly. So, the Nigranthas planned to find assassins. They paid to hire someone to think of a way to kill Maudgalyayana.

At that time, Maudgalyayana knew all this. He had been using his spiritual powers to come and go without leaving a trace, leaving the assassins no opportunity to kill him.

One day, Maudgalyayana had a thought. He thought about whether, in past lives, there remained karma that he had not eliminated. The karma he created in past lives, the negative causes and effects, had not yet been eliminated. This lifetime should be his final incarnation. He did not want to be born into this world again and attract the retribution of karmic forces. So, one day, he willingly and happily let go. He would not use spiritual powers to travel. Just like that, he left the abode where the Buddha taught as usual. The group saw Maudgalyayana and started following him. They tracked Maudgalyayana to a place in the wilderness. The group surrounded him and started beating him. They used their hands, knives, sticks and so on. Maudgalyayana wanted to eliminate his karma. This lifetime, he was ready to enter Parinirvana, so he did not resist. That is how he was beaten and seriously wounded.

Everyone believed him to be dead. They dragged him into the bushes and left him. Maudgalyayana used the last of his powers of Samadhi to restore his body. Holding on to life, he returned to the abode. He bowed before the Buddha and bid Him farewell, saying, “Venerable Buddha, I want to enter Nirvana.” The Buddha said to him, “If you want to enter Nirvana, first expound the Dharma to these bhiksus. Talk to them.” Maudgalyayana followed the Buddha’s instructions and expounded the Dharma for the bhiksus. He spoke of his life with the Buddha and of his experiences.

So, after speaking like this a while, he again went to the Buddha and prostrated, and just like that, he departed and left. Before long, after he had gone down the mountain and was sitting there, he again was found by non-Buddhist practitioners. “Maudgalyayana is still alive!” They found a large boulder and pushed it down onto him. That is how Maudgalyayana died and entered Parinirvana. That is the manner in which his karma was changed. It was his last incarnation.

This news spread, and King Ajatasatru was very angry. “These non-Buddhists are so ruthless! This was a great man from the Buddha’s Sangha [These practitioners] dared to kill. Maudgalyayana, foremost in spiritual powers.” So, he issued the order to have them captured. These people were also punished.

All of the bhiksus were very sad. They went to the Buddha [and asked what to do]. They were all very sad. “Venerable Buddha! Did Maudgalyayana have to go and be killed like that by those non-Buddhists? Didn’t You know this would happen?” The Buddha said, “This was Maudgalyayana’s final incarnation. Maudgalyayana’s wish was to exhaust his remaining karma. He wanted to eliminate the karma accumulated over many lifetimes.” Everyone asked Him to explain just what karma. Maudgalyayana had created in his past lives.

The Buddha told them that countless lives before, there was a young man whose mother and father had both lost their sight. He was very filial toward his blind parents. Later, after getting married, his wife became very unhappy with her in-laws. She always had to attend to them. So, she thought of ways to manipulate her husband. The man’s beautiful wife was always telling him lies about his parents, so he gradually developed an aversion toward them and became less filial and obedient. Then, one day, he used a cart to take his parents to a distant mountain forest. He dragged his parents out and beat them to death. In his past life he committed this terrible, unfilial and disobedient transgression. That is why in this life, the non-Buddhists hated, envied and killed him.

The reason his body was smashed by a stone was due to causes from another lifetime. He was a fisherman, and the lives he took were countless in number. So, because of this he suffered this retribution of many lifetimes of bad karma. This lifetime was his final physical retribution.

After hearing this, everyone understood. Causes and conditions and karmic forces are terrifying! For so many lifetimes, he created so much karma. Even with spiritual practice, in the end his accumulated karma from past lives had to be repaid in full in this lifetime. So, his whole body was smashed. This shows that all his accumulated karma from many past lives took effect in this life. So, we all should know that when we are meant to face retributions, we will always have to face them. Precepts, Samadhi and wisdom are what we need to cultivate; the Dharma is what we must clearly understand. Only then can we transform karma and open up wisdom.

So, this sutra passage states,

“With the wisdom of the Buddha, none of them will retreat. After that Buddha enters Parinirvana, the Right Dharma will abide for 40 small kalpas and Dharma-semblance will be the same.”

“With the wisdom of the Buddha, none of them will retreat” refers to Maudgalyayana [upon attaining Buddhahood]. Now the Buddha bestowed a prediction of Buddhahood on him. He told Maudgalyayana of the magnificence of his land after he attains Buddhahood, and in particular his lifespan; how long will it be? How many kalpas long is his lifespan? A lifespan of 24 [small] kalpas. This is very long! This Tamalapatra Sandalwood Fragrance Tathagata, that is, Maudgalyayana when he becomes a Buddha, has a lifespan as long as 24 small kalpas. Moreover, in that land, there is no one in the Four Evil Destinies. They are all in good destinies. Everyone is wealthy and follows the rules. Furthermore, these people will have already attained the fruits of Arhat. All have the Three Insights, Six Spiritual Powers. All have great might and virtues. The passage puts it this way. Specifically, “There are innumerable Bodhisattvas.” Not only are there many Bodhisattvas, who have formed great aspirations and made great vows, what is most rare is that they “practice diligently with firm resolve.”

With the wisdom of the Buddha, “None of them will retreat.” For those Bodhisattvas, “after that Buddha enters Parinirvana,” they will similarly transmit Right Dharma. How long will Right Dharma be transmitted? For 40 small kalpas. “And Dharma-semblance will be the same.” This is the arrival of the Dharma-semblance era. Though [Right Dharma] will last 40 small kalpas, it too will pass, and the transmission of the Dharma will gradually weaken. But it will still be as long as 40 [small] kalpas.

The next passage says,

“All these disciples of mine are replete with might and virtue. These 500 in number will all be bestowed with a prediction that in their future lifetimes they will attain Buddhahood.”

This means we now return to Sakyamuni Buddha’s place of practice. These disciples of His were all “replete with might and virtue.” They had all been engaged in spiritual practice. These disciples replete with might and virtue were His senior disciples, like Sariputra, Maudgalyayana, Katyayana, Kasyapa and so on. These were His senior disciples. They had already received predictions.

But the next passage says, “these 500 in number.” Here, “these 500 in number” indicates that, after them, there were still more disciples with limited capabilities. Those with great or average capabilities had already received predictions. There remained disciples of limited capabilities who needed to be given a prediction as a whole.

“If you are willing to practice, since everyone inherently has Buddha-nature, someday you will certainly attain Buddhahood.” Thus, all 500 disciples were bestowed with a prediction of Buddhahood “[They] will all be bestowed with a prediction.” These people should also receive predictions.

[They] will all be bestowed the prediction: Disciples with the limited capacities of Hearers had already heard the Dharma for two cycles. Moreover they saw disciples of great and average capabilities receive predictions.

Disciples of great capabilities [could be seen] when the Buddha began teaching the Dharma. For instance, in the Introductory Chapter, we see Manjusri Bodhisattva and Maitreya Bodhisattva in a dialogue. Next, in the Chapter on Skillful Means, Sariputra heard the Buddha praising the Buddha-wisdom, the Buddha Vehicle and the wondrous principles of absolute truth. Sariputra had an awakening, so he asked the Buddha to expound the Dharma to make it clearer. He asked three times, but the Buddha declined three times. Only after did He begin teaching; in this process, in the Chapter on Parables, Sariputra received a prediction. This was the first cycle, when disciples of great capabilities received predictions. Sariputra alone received the Buddha’s first prediction.

Next, the [disciples] of average capability were Kasyapa, Subhuti, Katyayana and Maudgalyayana. They were considered to have average capabilities. Through the Chapter on Parables, the Chapter on Medicinal Plants, and the analogy of the poor son, [they] began to attain great realizations. This was the second cycle.

Following this, there was still a third cycle. So, it says these two cycles [of teaching] had already been heard by these disciples with limited capabilities. Out of His compassion, the Buddha initially intended to tell everyone not to worry, to comfort them. “The Buddha worried that disciples of limited capabilities might, facing the great cause of reaching Buddhahood, feel inferior for their limited capability and insignificant strength.” He worried these disciples might feel inferior, so with His compassion, the Buddha first reassured and comforted them. “All of you can attain Buddhahood; all of you can receive a prediction.”

“You and I all share causes and conditions from past lifetimes” means that with those causes and conditions, in the future, in the [Chapter on] the Conjured City, He would continue with another passage. That is, He would continue for a third cycle. In the future, this passage would continue.

These causes and conditions from past lifetimes are what is said in the Chapter on Conjured City, that the fundamental teacher, in the past, was the 16th prince. This again explains the Lotus Sutra’s affinities. We should know that listening to, upholding and widely spreading the Lotus teachings is the greatest cause and condition for attaining Buddhahood.

As Buddhist practitioners, we know that the Buddha’s disciples had already been engaging in spiritual practice. In practice, the causes and conditions for receiving predictions of Buddhahood are either deep or shallow. It depends on how our causes were created. “Causes and conditions from past lifetimes” means those who should receive predictions from. Sakyamuni Buddha will surely receive them

So, it says,“You and I all share causes and conditions from past lifetimes. I will now speak; all of you must listen well.”

Everyone should listen earnestly. In the future, these 500 disciples could receive predictions of Buddhahood. “Put your mind at ease.” This was the Buddha’s mindfulness; He truly spared no effort. Look at this passage. “You and I all share causes and conditions from past lifetimes. You and I both have causes and conditions.” He first quickly pacified everyone. “I soon will teach. You should earnestly wait and listen, listen to how, in the future, you can attain Buddhahood.”

Thus this was a “promise in advance to speak.” He promised them that. He would bestow predictions on them. “You should be self-disciplined and carefully focus your mind. Do not let it become scattered. You must wait for the time when I will bestow predictions.”

I will now speak: He promised in advance to speak. All of you must listen well: He admonished so as to captivate their minds. For these 500 disciples, He specifically indicated that they would be bestowed with predictions. This was the condition for the next passage and the third cycle of teaching the Dharma.

So, during the time of the Buddha, although disciples who followed the Buddha engaged in spiritual practice, they had many habitual tendencies. The Buddha still needed to mindfully put everyone at ease. They had heard others receive predictions, and He worried they were not at ease. He worried they had a sense of inferiority. This is how He pacified them, [saying], “You need not worry; I will bestow a prediction on you.” Look at the Buddha’s heartfelt efforts! Sentient beings still have habitual tendencies, so we must always be mindful.

Episode 973 – Never Retreating from the Buddha’s Wisdom

---

>> The Buddha is the great, compassionate father of the world. He manifests in this world of endurance, among the Five Destinies, to be the great guiding teacher. For more than 40 years. He taught according to capabilities; finally He taught the One True Vehicle. In the end, He bestowed predictions and bore witness that they would attain Buddhahood in the future.

>> He constantly teaches heavenly beings and humans the path to Buddhahood. There are Hearers as countless as the sands of the Ganges with the Three Insights, Six Spiritual Powers, great might and virtue. There are innumerable Bodhisattvas who practice diligently with a firm resolve. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> With the wisdom of the Buddha, none of them will retreat. After that Buddha enters Parinirvana, the Right Dharma will abide for 40 small kalpas, and Dharma-semblance will be the same. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> With the wisdom of the Buddha, none of them will retreat: With the extremely profound wisdom that the Buddha realized, all of them will be able to advance forward and attain a state of never retreating. The Buddha’s wisdom is the unobstructed wisdom of liberation. This is the resultant wisdom. This wisdom is perfect, radiant and decisive.

>> Dharma-semblance will also abide in this world for 40 kalpas: This is praising His transmission of the Dharma. Everything prior was bestowing predictions on the disciples with average capabilities. These predictions were now complete.

---

“The Buddha is the great, compassionate father of the world.
He manifests in this world of endurance, among the Five Destinies, to be the great guiding teacher.
For more than 40 years. He taught according to capabilities; finally He taught the One True Vehicle.
In the end, He bestowed predictions and bore witness that they would attain Buddhahood in the future.”

The Buddha is the great, compassionate father of the world. You see, the Buddha came to the world to deliver and transform sentient beings. So, while He was in the world, He lived just like others in the world. This human realm is called the world of endurance, the world where the Five Destinies coexist. What are the Five Destinies? The Five Destinies are the Five Realms. Everybody should know the Five Realms; these are the heaven, human, hell, hungry ghost and animal realms. These are called the Five Realms. Another name for them is the Five Destinies. These are five inclinations, or five paths. The Five Destinies and the Five Realms have the same meaning.

Why are there these Five Destinies or Five Realms? They come from us sentient beings, determined by the tendencies of our minds. When thoughts of goodness are in our hearts, our minds move in the direction of heaven. This is because if our thoughts are good, then our actions undoubtedly will be good. So, with good thoughts, we create good karma. When we have done this enough, we are then reborn in the heaven realm. If, as a person, we abide by the precepts, keep to moral propriety and follow human ethics, we head in the direction of the human realm. We will retain our human form and will not descend into the hell, hungry ghost or animal realm.

If thoughts of evil arise and we do not maintain our human morality, but commit many evil and unfitting deeds, then this is the path to the hell realm. If we commit all of the Ten Evils, or the unfilial [evils] and so on, then that is definitely the path to the hell realm. Or, when we are human, we may only be concerned with our own benefit, unwilling to give or help others. We see others as they suffer, but our hearts remain unmoved. This is only caring about ourselves, being unwilling to help others. We just have unending greed, like someone who keeps eating but never feels full. We remain forever unsatisfied. When we cannot be satisfied in life and always want more for ourselves, our future retribution will be descent into the hungry ghost realm.

The animal realm is completely devoid of morality. Animals have no sense of propriety or shame. If we do not act as we should as humans, then we will descend into the animal realm. We can see that animals live this way.

These are the Five Realms; when learning and practicing the Buddha-Dharma, we must clearly understand that our direction among the Five Destinies and Five Realms stems from our thoughts. The sutras often speak of cyclic existence in the Six Realms. This is with the addition of the asura realm. When we speak of the Five Realms, it is because asuras can be found throughout the Five Realms.

When the Buddha formed aspirations and made vows to come to the world, He chose this place where the Five Destinies coexist. Sakyamuni Buddha, in His compassion, could not bear to see sentient beings suffer, so He came to teach us, to be our guiding teacher.

We must always be grateful for this. The Buddha taught us because. He worried we would remain unawakened. Our habitual tendencies, in an instant, give rise to ignorance. All of us have five kinds of mental ailments, greed, anger, ignorance, arrogance and doubt. The first three, greed, anger and ignorance, are very subtle and intricate. So, we say “One ignorant thought creates the Three Subtleties.” These are very subtle and intricate. With greed, we see something and want it, and when we want it, our pure nature of True Suchness becomes caught up in those thoughts, in those appearances. Our eyes encounter external objects. We see jewelry or treasures and greed arises. We see someone with a charming demeanor, and their appearance brings us joy, so we wish to pursue this person. This is all due to an appearance, which impresses itself upon the mind. We start thinking how to attain it, then we take action. This is the seed that we cultivate. How can we obtain it? We wrack our brains, and in doing so, we bury our conscience. Thus we commit many evil deeds. So, evil thoughts begin with thoughts of greed.

If we strive to obtain something, but we fail, we get angry. Then our conscience is also lost. It is when anger arises that we resort to force, trying to snatch that thing or intentionally seize it. In the end, we commit many acts that go against the Dharma. So, in the place where the Five Destinies coexist, the turbidities of people’s minds are severe. Thus, the mind’s impurity is enacted in the world. The turbidity of the human realm has already permeated the universe. So, the Five Destinies co-exist here. The Buddha came to the world to be our great guiding teacher.

If people’s minds are not tamed, it is impossible for them to be transformed. So, for more than 40 years, the Buddha [taught] in the world. From the time He attained Buddhahood until He entered Parinirvana, for 49 years. He continually taught sentient beings according to their capacities. Sentient beings are often slow or selfish, so the Buddha did this for 49 years. For nearly 50 years, He worked very hard. However, in the end the Buddha revealed the Dharma of the One True Vehicle.

“Your practice of the Small Vehicle in the past has not been enough. You must strengthen your faith, strengthen your power of practice. You must increase the capacity of your mind to be more open and spacious. You must increase your forward progress to go among people.” This was in the Buddha’s later years. He truly made a great consolidation of the Buddhist teachings, explaining that everyone could attain Buddhahood. No one should remain stuck only within that limited scope, unwilling to take on these responsibilities. Everyone must immediately begin taking on these responsibilities and increasing their strength. So, more than 40 years had passed [He only had] 49 years, so He returned to the One True Vehicle Dharma. This was to strengthen [their practice].

“In the end, He bestowed predictions and bore witness.” When He was preparing to enter Parinirvana, He explained these things to His disciples, that they must strengthen their ability, earnestly form great aspirations and make great vows. They must let go of afflictions and only move forward, going among people with a heart of forgiveness, gratitude, love and respect. By going among people with this mindset, they will certainly reach Buddhahood in the future.

See, when He bestowed predictions of Buddhahood, He always talked about how they would need to practice for a long time. “The result is predicted from the cause,” so we must remember how to cultivate the causes. Even if there are many difficulties in the world, many troubles in the place where the Five Destinies coexist, even if in the future the turbidity grows heavier and human morality deteriorates more and more, that is precisely why it is more necessary to train people to have great capabilities, train them to take on responsibility and carry on this mission must be trained. These kinds of disciples must all awaken their Buddha-nature. Everyone is a future Buddha. So, we must make offerings to many Buddhas, nurture and develop many people. Everyone is a future Buddha; everyone is the seed of a great tree. One comes from infinity; infinity arises from one. As long as a single seed succeeds, it can go on to transform infinite Bodhisattvas. These were predictions of their future circumstantial retributions. In their lands, each of them will lead their land.

Whether Venerable Kasyapa, Subhuti, Katyayana or Maudgalyayana, the Buddha predicted the lands that they will attain in the future. They will continually teach the Dharma there, and the people there will all have great wisdom. They will all earnestly listen to the Dharma. These people who will earnestly listen to the Dharma [in the future] are those who, during the Buddha’s time, formed good affinities with His disciples. However many the disciples form affinities with, they will be those who follow them in the future. They must have this mindset with all people.

The previous sutra passage says,

“He constantly teaches heavenly beings and humans the path to Buddhahood. There are Hearers as countless as the sands of the Ganges with the Three Insights, Six Spiritual Powers, great might and virtue. There are innumerable Bodhisattvas who practice diligently with a firm resolve.”

This is in the future, after Maudgalyayana attains Buddhahood. The sentient beings that he transforms will begin to reach attainment there. Their affinities will cause them all to gather in that land, to live and listen to the Dharma together.

The next sutra passage says,“With the wisdom of the Buddha, none of them will retreat. After that Buddha enters Parinirvana, the Right Dharma will abide for 40 small kalpas, and Dharma-semblance will be the same.”

This Buddha is Maudgalyayana in the future, “Tamalapatra Sandalwood Fragrance Tathagata.” Do you remember tTamalapatra Sandalwood Fragrance Tathagata? The land of his circumstantial retribution will be magnificent. In particular, his lifespan there will be 24 small kalpas. This was mentioned previously. In his land, at that time, the Right Dharma will abide for 40 small kalpas.

The Buddha-Dharma will flourish in that land. These are his direct retributions; it will be such a long time. It will last for 40 small kalpas. Right Dharma will abide in that land for 40 kalpas. In our Saha world, Right Dharma only lasted 500 years. The Dharma that the Buddha passed down, from the time He entered the world through the time after He entered Parinirvana, lasted only 500 years. You see, with Tamalapatra Sandalwood Fragrance Buddha, in His land, Right Dharma will last for 40 small kalpas. “And Dharma-semblance will be the same.” Dharma-semblance will also last that long. We can see that in that land, there will be many Hearers and Bodhisattvas. All will be good people with great aspirations. All will reverently uphold the Buddha-Dharma, so Right Dharma will last a long time there. Thus, the sutra says, “With the wisdom of the Buddha, none of them will retreat.”

With the wisdom of the Buddha, none of them will retreat: With the extremely profound wisdom that the Buddha realized, all of them will be able to advance forward and attain a state of never retreating. The Buddha’s wisdom is the unobstructed wisdom of liberation. This is the resultant wisdom. This wisdom is perfect, radiant and decisive.

During the era of Right Dharma they were taught to continually form Bodhisattva-aspirations and to “practice diligently with a firm resolve.” They continually practiced diligently like this until they could take the Buddha’s wisdom to heart. So, “None of them will retreat.”

“With the extremely profound wisdom that the Buddha realized….” We now listen to the Buddha-Dharma. Though the Buddha is no longer in the world, His Dharmakaya is still in the world. After we have heard and understood, we must delve deeply into the wisdom of the Buddha-Dharma. By taking the wisdom of the Dharma to heart, we achieve realizations; we can verify it. We can verify the truth of the Buddha-Dharma. We can verify it in the depths of our minds. Thus, “All of them will be able to advance forward.” We naturally advance forward, diligently, step by step. With firm will to practice, we are diligent until we “attain a state of never retreating.” Then, naturally, whatever the circumstances and with whomever we encounter, our minds will remain uninfluenced,

for our will to practice is firm. When dealing with people and matters, when it comes to our attitude and so on, we must continually form good affinities, earn people’s trust and never cause them to doubt us. If they begin to doubt us, we must immediately engage in self-reflection and self-scrutiny, for it is only by gaining the trust of others that our teachings can be imprinted on their minds. Those who earn others’ trust are those who truly spread the Dharma.

“The Buddha’s wisdom is the unobstructed wisdom of liberation.” This is the resultant wisdom. What we are learning now are all causes. What we now listen to are all “causes.” As we listen, we must be very mindful, so that after we hear the Dharma, we take it to heart. This Dharma we believe in will not be influenced by other things. Thus, it is unobstructed. We have already taken the Dharma to heart, so it remains uninfluenced and unobstructed. This is the wisdom of liberation. No matter how complicated the external circumstances may be, we remain uninfluenced by the external factors of people, matters or objects. This is the wisdom of liberation.

“This is the resultant wisdom.” This is the wisdom that comes from listening to the Dharma and engaging in spiritual practice. It is known as resultant wisdom. “This wisdom is perfect, radiant and decisive,” which means that our understanding of the Dharma is perfect and complete. Moreover, it is radiant and decisive, so we are able to make decisions. We know how to do get things done. We are decisive and resolute. This is something we can achieve. Yet we must be in harmony as well. We should be in harmony when handling matters. We must be harmonious when we take on worldly matters. Only when matters are harmonious should we announce what we will do. This is how we make decisions, by making decisions in harmony. This is wisdom. We must observe whether causes and conditions have matured. Then we are able to make a decision. This is how to achieve harmony in worldly matters.

“After that Buddha enters Parinirvana, Right Dharma will abide for 40 small kalpas, and Dharma-semblance will be the same.” This says that Dharma-semblance will also abide for 40 small kalpas. Since Right Dharma will abide for 40 small kalpas, Dharma-semblance will also be 40 small kalpas.

Dharma-semblance will also abide in this world for 40 kalpas. This is praising His transmission of the Dharma. Everything prior was bestowing predictions on the disciples with average capabilities. These predictions were now complete.

So, this is talking about the duration of Dharma. In the land of Tamalapatra Sandalwood Fragrance, His teachings will be transmitted for a long time. The Buddha bestowed predictions on him for his transmission of the Dharma. Right Dharma will be transmitted in that land, in that era, for such a long time.

These were the Buddha’s predictions for those disciples with average capabilities. These disciples were of average capabilities. They were not of limited capabilities. Sariputra, Maudgalyayana, Kasyapa, Subhuti and Katyayana were all of average capabilities. Those with average capabilities still only practice to awaken themselves, but have thoroughly understood the Buddha-Dharma. It is just that they have not yet formed great aspirations to go among people. Theirs were average capabilities.

There were still Bodhisattvas above them, for Bodhisattvas were the ones with great capabilities whom the Buddha wished to teach. So, He led those of average capabilities up to the level of great capabilities, and they had started to form aspirations. The Buddha confirmed for them that they will attain Buddhahood in the future. What will their lands be like, and how long will they exercise the Dharma? How long will Right Dharma last? How long will Dharma-semblance be? These will be very long times. For Maudgalyayana, the transmission of the Dharma will be twice as long as the ones before. The openness and spaciousness of Maudgalyayana’s mind is evident. He devoted himself to going among people and forming good affinities with them. He had formed so many good connections that allowed the Buddha-Dharma to flourish. He was truly a good disciple of the Buddha.

So, we should put effort into being mindful. We must perfect benefiting ourselves while benefiting others and thus attain Buddhahood. To do so, we must truly study and learn the path that the Buddha walked. Thus, we must always be mindful.

Episode 972 – Benefiting Self, Others to Become Bodhisattvas

---

>> We must perfect the practice of benefiting ourselves and others to become Bodhisattvas. We must give rise to unsurpassed Bodhicitta and abide in it for lifetimes. For trillions of kalpas, we carry out the great vows and broadly transform sentient beings. We will receive the Buddha’s prediction of our causes and effects and attain Buddhahood in the future.

>> For infinite kalpas he will uphold the Buddha-Dharma. After all those Buddhas enter Parinirvana, he will build stupas of the Seven Treasures with high markers, golden poles, and use flowers, fragrance and music to make offerings at the stupas and temples of all Buddhas. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> When he has gradually fulfilled the Bodhisattva-path, in the land of Joyful-Intent he will attain Buddhahood. His epithet will be. Tamalapatra Sandalwood Fragrance. That Buddha’s lifespan will be 24 kalpas. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> When he has gradually fulfilled the Bodhisattva-path: Since this is the perfect teaching of the One True Dharma, why does it say “gradually”? It must be referring to his remaining the same from beginning to end. Thus he gradually fulfills the Bodhisattva-path.

>> The principles can be immediately awakened to, but with matters we must cultivate gradually. By cultivating gradually to turn from the Small to the Great, we begin to fulfill [this path].

>> In the land of Joyful-intent, he will attain Buddhahood: Facing the sense objects of Six Dusts, he can be at ease with all changes. Because of all his manifestations from his spiritual power of unimpeded bodily action, it is said that it is in the Land of Joyful-intent that he will attain Buddhahood.

>> That Buddha’s lifespan will be 24 kalpas: The time that Buddha will abide in the world will be as long as 24 kalpas.

>> He constantly teaches heavenly beings and humans the path to Buddhahood. There are Hearers as countless as the sands of the Ganges with the Three Insights, Six Spiritual Powers, great might and virtue. There are innumerable Bodhisattvas who practice diligently with firm resolve. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> With the Three Insights, Six Spiritual Powers, great might and virtue: What Arhats realize are such powers of great might and virtue.>> There are innumerable Bodhisattvas who practice diligently with firm resolve: There are many Bodhisattvas whose vows are firm and who are diligent in spiritual cultivation.

---

“We must perfect the practice of benefiting ourselves and others to become Bodhisattvas.
We must give rise to unsurpassed Bodhicitta and abide in it for lifetimes.
For trillions of kalpas, we carry out the great vows and broadly transform sentient beings.
We will receive the Buddha’s prediction of our causes and effects and attain Buddhahood in the future.”

“We must perfect the practice of benefiting ourselves and others.” This is so clear and obvious. Yet, if we are to perfect [this practice], it will take a long time. We must have a determined mindset that is firmly settled in the Six Perfections, the Four Practices and the Three Flawless Studies. We must perfect them all completely.

Benefiting ourselves is a bit easier. Since we have vowed to engage in spiritual practice, we need to uphold our fundamental duties. We uphold pure precepts and do not commit wrongs; this is fairly simple. However, benefiting others is more difficult. To benefit others, besides practicing and upholding [the precepts] ourselves, we must also go among people. People have habitual tendencies. We all have different habitual tendencies. We all have different afflictions and ignorance and differences in perspective. Ten people will have ten different kinds of afflictions. Ten people will have hundreds of perspectives. To adapt to these different perspectives and be able to go amidst these afflictions and ignorance without being influenced by them is not easy.

When we see sentient beings with negative habitual tendencies, we must not punish ourselves for others’ mistakes. With sentient beings’ mistakes and their negative habitual tendencies, we must be grateful and remind ourselves to be vigilant. This is a beautiful virtue and is also truly benefiting ourselves. We may not yet be able to benefit others, but we are able to increase our own vigilance so that we can awaken ourselves.

This is like holding up a mirror. When we look at that person as our reflection and see that person’s attitude, we detest it. So, we reflect on ourselves; is our attitude also like that? Do we also lead people to feel they detest us? We should be grateful; when we face people who are like negative reflections in the mirror, we can quickly turn around to look at ourselves. Are we also like that negative reflection in the mirror? If so, we must quickly return to the positive and look at ourselves. When we see someone with a bad attitude, we must quickly display a good attitude.

So, we must always have a heart of gratitude. This is truly benefiting ourselves; in this way we can truly eliminate our afflictions and ignorance. In this way, we can perfect our own character. When our own character is perfected, we will naturally form good affinities with others. As we go among people, we will naturally be seen as trustworthy, as someone who people are happy to listen to. When they can accept and draw close to us, we can then teach them. In this manner, we will be able to benefit them. So, “We must perfect the practice of benefiting ourselves and others to become Bodhisattvas.”

In our process of attaining Buddhahood, we must walk the Bodhisattva-path. “We must give rise to unsurpassed Bodhicitta and abide in it for lifetimes.” This will take a very long time. “Lifetimes” refers to how from Beginningless Time, what we have accumulated lifetime after lifetime has all been on the Bodhisattva-path. As we walk the Bodhi-path, we continually return to the world. With our awakening and our enlightened nature, we no longer want to create or reproduce afflictions in the human realm. We clearly know the path and will go forward, abiding on the Bodhi-path for lifetimes. Thus it says, “For trillions of kalpas we carry out great vows.”

We must have aspirations and make vows. “I vow to deliver countless sentient beings.” The habitual tendencies of sentient beings are countless and immeasurable. They have afflictions and ignorance. However much ignorance and afflictions there are, we must have just as many methods to train and transform sentient beings. So, we must accumulate our skills. Trillions of kalpas is how long of a time it will take. We must always engage in spiritual practice, in uninterrupted practice, extended practice, practice with nothing further and practice with reverence. We must engage in the Four Practices and Six Perfections in parallel. We will then be able to abide [in Bodhicitta] for lifetimes. We will then be able to, over many lifetimes, make great vows to transform sentient beings. By forming extensive affinities with them, we can widely transform sentient beings. This is what we must work hard on and learn to do.

“We will receive the Buddha’s prediction of our causes and effects.” Recently, we have talked a lot about [the Buddha’s] prediction of causes. We have strongly emphasized our causes. What causes are we planting in others’ hearts? If a negative cause is planted in someone’s heart, in subsequent lifetimes our affinities with them will entangle us. In the next life, this will be beyond our control. In our family, even among our immediate family, we will have endless [entanglements], let alone with the myriads of sentient beings. So, we must be careful when [creating] causes. These are seeds.

These seeds we plant are our causes. Looking at these causes, how can we benefit ourselves? We must always avoid carrying even the slightest afflictions in our minds. We want to end fragmentary samsara. We also want to end transformational samsara. “Transformational” refers to thoughts and ideas. In our thoughts and ideas, we give rise to discursive thinking in response to other people. This is called transformational [samsara]. “At first, I treated him well. How could he suddenly change like that? So I rejected him.” These are the biases we have.

Since we are engaging in spiritual practice, we need to benefit ourselves. If we think “How could he have changed like this?” We need to immediately heighten our awareness and ask “Have I changed?” This is benefiting ourselves; other people are our spiritual training ground. How do we benefit others? This depends on us. So, these are the causes. The Buddha wanted to see how we could benefit ourselves and others and succeed on the Bodhisattva-path.

Thus, “We will receive the Buddha’s prediction of our causes and effects.” In the end, if we are able to encounter a Buddha when He is in this world, that is, in His final incarnation, we will receive that Buddha’s prediction of our causes and effects, that we will attain Buddhahood in the future. Now, it is Maudgalyayana who has already begun to receive the Buddha’s prediction. This is something that Buddhist practitioners must mindfully comprehend.

The previous sutra passage states,“For infinite kalpas he will uphold the Buddha-Dharma. After all those Buddhas enter Parinirvana, he will build stupas of the Seven Treasures with high markers, golden poles, and use flowers, fragrance and music to make offerings at the stupas and temples of all Buddhas.”

After each Buddha enters Parinirvana, he will still respect Him just as if He was still there. How can we [learn from] the Buddha’s life and all that He manifested? It is not only physical images of the Buddha; all Dharma must be manifested in different forms. The Dharma is intangible and without substance or appearance. But in order to pass down the Dharma, [Maudgalyayana] must build stupas and temples, and there must be spiritual practitioners. A temple must have practitioners, so that the Buddha-Dharma can be passed down. Thus, there is a need to build stupas and temples. He must also show his reverence and respect in the temples’ surroundings. By cleaning the temples or stupas, he brings dignity to them

Next it says: “When he has gradually fulfilled the Bodhisattva-path, in the land of Joyful-Intent he will attain Buddhahood. His epithet will be. Tamalapatra Sandalwood Fragrance. That Buddha’s lifespan will be 24 kalpas.”

That is a very long time. The previous [disciples], Katyayana, Subhuti, Kasyapa and Sariputra, will all have a lifespan of 12 small kalpas. But Maudgalyayana’s will be 24 small kalpas. That is a very long time to abide in the world. As for “gradually fulfilled,” the sutra states that after serving many Buddhas, after each Buddha enters Parinirvana, in every lifetime, he will still spread the Dharma. So, he will build stupas, create temples, make offerings to the Sangha and dignify temples. They will all be very magnificent. In this way, he will have “gradually fulfilled the Bodhisattva-path.”

When he has gradually fulfilled the Bodhisattva-path: Since this is the perfect teaching of the One True Dharma, why does it say “gradually”? It must be referring to his remaining the same from beginning to end. Thus he gradually fulfills the Bodhisattva-path.

When a Buddha teaches the Dharma, it is always the perfect One Vehicle teachings. So, why does it say gradually? Actually, this is probably telling us the meaning of “gradually”; it is telling us that. “He remains the same from beginning to end. Thus he gradually fulfills the Bodhisattva-path.”

Beginning with that first thought, we accept the Buddha-Dharma. We form aspirations and begin to have a mindset of not retreating. We often hear, “If you sustain your initial aspiration, you will surely attain Buddhahood.” If we can maintain our initial aspiration, that is the beginning.

The first time we hear the Dharma, the first time we form an aspiration, we must have a mindset of “listening to Dharma with joy and forming aspirations”; this is the mindset we must have. We must do this for a long time. We must all form supreme aspirations, must aspire to “abide for lifetimes in Bodhicitta.” So, this is the meaning of “gradually.” From that initial thought, for a long time, he must continually persist until he attains Buddhahood. That is “when he has gradually fulfilled the Bodhisattva-path.” In lifetime after lifetime, he will always walk the Bodhisattva-path.

The principles can be immediately awakened to, but with matters we must cultivate gradually. By cultivating gradually to turn from the Small to the Great, we begin to fulfill [this path].

Actually, we can immediately realize the truth; we can quickly have this awakening. Awakening to the principles is very simple. However, in our process of spiritual practice, it is when we go among people and “with matters [that] we must cultivate gradually. By cultivating gradually to turn from the Small to the Great, we begin to fulfill [this path].” We understand the principles, but can we withstand our challenges? If we cannot withstand this constant training, immediate realization of the principles is useless. After we immediately awaken to the principles, we must still go through matters. As we go among people, as we interact with people or handle matters, how should we act? How should we practice? So, for accumulated lifetimes, with “matters we must cultivate gradually.”

The principles are fairly simple to understand, but to truly complete our mission of spiritual practice, we must gradually practice in this world. So, “By cultivating gradually to turn from the Small to the Great, we begin to fulfill [this path].” This is what it means to fulfill.

In the land of Joyful-intent, he will attain Buddhahood: Facing the sense objects of Six Dusts, he can be at ease with all changes. Because of all his manifestations from his spiritual power of unimpeded bodily action, it is said that it is in Land of Joyful-intent that he will attain Buddhahood.

“In the land of Joyful-Intent, he will attain Buddhahood.” So, after attaining Buddhahood, his circumstantial retribution is the “land of Joyful-Intent.” His land is called Joyful-Intent. In this place of circumstantial retribution, “he will attain Buddhahood.”

“Facing the sense objects of the Six Dusts, he can be at ease with all changes. Because of all his manifestations from his spiritual power of transporting himself, it says that it is in the Land of Joyful-Intent that he will attain Buddhahood.” The sense objects of the Six Dusts refers to when our Six Roots interact with the Six Dusts around us. He has already thoroughly understood this. Thus, he can change and become free and at ease, knowing that the objects of the Six Dusts are illusory and impermanent. Why should he take issue with people? In matters, naturally he had an open heart and pure thoughts. These objects of the Six Dusts did not influence his spiritual aspirations, so he was free and at ease. No matter how objects of the Six Dusts changed, he was already free and at ease.

This was how he engaged in spiritual practice. “Because of all his manifestations from his spiritual power of transporting himself….” It is because he possessed spiritual powers that his future circumstantial and direct retributions will be “in the land of Joyful-Intent that he will attain Buddhahood.”

That Buddha’s lifespan will be 24 kalpas: The time that Buddha will abide in the world will be as long as 24 kalpas.

“That Buddha’s lifespan” will be 24 kalpas. This refers to how that Buddha, Maudgalyayana after he attains Buddhahood, will have a lifespan of 24 small kalpas. That is such a long time. It will be twice as long as Katyayana’s lifespan.

The next sutra passage states,

“He constantly teaches heavenly beings and humans the path to Buddhahood. There are Hearers as countless as the sands of the Ganges with the Three Insights, Six Spiritual Powers, great might and virtue. There are innumerable Bodhisattvas who practice diligently with firm resolve.”

This is to say that in the land of Joyful-Intent, he will constantly teach the Dharma for for humans and heavenly beings. “There are Hearers as countless as the sands of the Ganges.” There will be many monastics. There are not only many heavenly beings or humans who are believers in the Buddha-Dharma; there will be even more monastics, as many as the sands of the Ganges. It is clear that in that land, in the future there will be many engaging in spiritual practice. All will be able to attain the “Three Insights, Six Spiritual Powers” and have “great might and virtue.” The Hearers in that place will attain the fruit of Arhatship and will already possess the Three Insights and. Six Spiritual Powers. They will all have great might and virtue.

With the Three Insights, Six Spiritual Powers, great might and virtue: What Arhats realize are such powers of great might and virtue.

Everyone knows the Three Insights. Every Buddha is predicted to receive the Three Insights and Six Spiritual Powers; the insight of the heavenly eye, insight into previous lives and insight into ending all Leaks. Everyone should remember this. In the past, we have frequently spoken of this. And the Six Spiritual Powers? The power of the heavenly eye, of the heavenly ear, of transporting oneself, of knowing others’ minds, of knowing past lives and of ending all Leaks; these are the Six Spiritual Powers. Everyone should remember these. These are all the fruits of Arhatship. So, those Hearers will have already arrived at this level. Every bhiksu and Hearer will all have great might and virtue. These are his future circumstantial and direct retributions.

There are innumerable Bodhisattvas who practice diligently with firm resolve: There are many Bodhisattvas whose vows are firm and who are diligent in spiritual cultivation.

Not only will practitioners who are Hearers hear the Dharma being spoken, there will also be Bodhisattvas. “There are innumerable Bodhisattvas who practice diligently with firm resolve.” There are many Bodhisattvas who make great vows [The number of] Small Vehicle practitioners is as many as the sands of the Ganges. Actually, the Bodhisattvas who form great aspirations are also countless. It is impossible to count them [all]. Bodhisattvas like these “whose vows are firm are diligent in spiritual cultivation.”

So, as Buddhist practitioners, we must constantly and continually keep our every thought on walking the Bodhi-path. Time is like this, slipping away every second. Our life is the same; it is constantly decreasing. How much time do we really have left? Can we afford to start over? The time when we truly start over is at the end of our life.

When our lives reach their end, we will come again to this world and must gradually form aspirations for spiritual practice again. Are we able to carry it with us, starting today? If we are incapable of doing this now, when we reach the end of our life, if we cannot bring that initial aspiration with us, then we will be led by our karma.

But if right now, we can promptly earnestly cultivate our initial aspiration, although we follow our conditions when we go, this seed of ours will create future conditions that will help us. Even if there are adverse conditions, they are favorable conditions for us. This is because we have right affinities, positive and favorable conditions. Our positive and favorable conditions are even stronger than beneficial adverse conditions because we have already had this thought and have already [planted] these good seeds for many accumulated lifetimes.

The karma we created in the past has led us. But, the conditions we are cultivating now are positive conditions and causes. We can turn them into assisting conditions for future lifetimes. Virtuous friends and favorable conditions are also very important. So, though we constantly say time is running out, actually, as long as we have this resolve to quickly accumulate good affinities, when our life reaches its end, we will still have good conditions to help us. This depends on us; we must always be mindful.

Episode 971 – Cultivating the Foundation of All Virtues

---

>> As we engage in right practice and diligence, when karma manifests to obstruct our path, we need to encourage ourselves and be vigilant and cautious of fame and wealth. We must be peaceful and unwavering and should further patiently endure. We must know to respect the Buddha-Dharma and cultivate the foundation of all virtues.

>> [He] will meet 8000 and then 200 trillion Buddhas, World-Honored Ones. For the sake of the path to Buddhahood, he will make offerings with reverence. In the presence of all Buddhas, he will constantly cultivate Brahma-conduct. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> For infinite kalpas, he will uphold the Buddha-Dharma. After all those Buddhas enter Parinirvana, he will build stupas of the Seven Treasures with high markers and golden poles and use flowers, fragrance and music to make offerings at the stupas and temples of all Buddhas. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Kalpa: A very long time. Over many years, he will revere, accept and uphold the Buddha’s Right Dharma.

>> After all those Buddhas enter Parinirvana, he will build stupas of the Seven Treasures: The preceding explained what he will do in the presence of Buddhas. Now it states what he will do after these Buddhas enter Parinirvana. He will use the Seven Treasures to build stupas for sariras.

>> With high markers, golden poles: Markers refer to the poles that mark a temple. They are to lead those who are lost to know their way back. Gold is used to build these poles and to dignify the prayer halls and abodes.

>> Here it says high markers, golden poles to refer to a pole covered with a bowl on top of the stupa that serves as a marker of the stupa. They are made of gold. These stupas are 1000 yojanas in height; we can know from this how high the marker is.

>> Golden poles: Another way of referring to a stupa is with “the temple pole made of gold.” These are the nine wheels atop stupas. These poles also refer to [realms] such as Buddha-realms, Brahma-realms, etc.

>> According to the custom of lands to the west, poles are erected in high places. On top of them, bones of the Buddha were placed. Therefore, it talks about poles. Poles can also be used to refer to stupas. This is why here it speaks of golden poles.

>> [He will] use flowers, fragrance and music to make offerings at   the stupas and temples of all Buddhas: Fragrance, flowers, performances and music are all used. Sariras are kept in treasured stupas, while statues are installed in a temple.

---

“As we engage in right practice and diligence, when karma manifests to obstruct our path,
we need to encourage ourselves and be vigilant and cautious of fame and wealth.
We must be peaceful and unwavering and should further patiently endure.
We must know to respect the Buddha-Dharma and cultivate the foundation of all virtues.”

We must be mindful! We may see a person who has excelled in their spiritual practice. In their speech, conduct and interactions, the way they treat people and things, they have open hearts and right mindfulness. Yet we unfortunately also see their karmic forces constantly manifesting. Some may say, “So and so is such a good practitioner! Why does he encounter difficulties everywhere? So and so does a great job! How could such a thing happen to him?” In Buddhist teachings, we often hear things like this, as if those who engage in spiritual practice will have a guarantee of complete safety. Actually, if we have a correct view of the Dharma, we understand the law of karmic cause and effect. In the Buddhist teachings, the Water Repentance tells of Master Wu Da, who was an eminent monk for ten lifetimes. Nevertheless when he manifested again and came to the world after those ten lifetimes, it still only took a single thought, his joy giving way to arrogance. When taking his seat, he bumped his leg slightly, and the wound festered, becoming a human-faced boil. We all know this story.

All it took was these causes and conditions; that bond of enmity still existed. Even after ten lifetimes of great effort, was he able to eliminate all of his karma? He could not. All that can be said is that in those ten lifetimes of spiritual practice, he had formed many good affinities. So, after ten lifetimes he was born human again and early on formed aspirations to engage in spiritual practice. In his spiritual practice, he upheld all the rules and precepts. Then there was one time when he met Venerable Kanaka at a monastery. Although this sick monk smelled very bad, with a severe illness and no one to care for him, Master Wu Da was willing to help him. Thus he nursed [Kanaka] back to health. When Venerable Kanaka was about to leave, he said, “If you have trouble in the future, come find me; I will be at such and such place.” You all already know this story

[Wu Da] continued visiting teachers and engaging in spiritual practice, continued creating good affinities with others. So, his name spread widely and eventually reached the capital. Emperor Yi Zong very ceremoniously invited Imperial Preceptor Wu Da to come, but at that time he was still known as Zhi Xuan. Bhiksu Zhi Xuan was invited to the palace, where he conversed with Emperor Yi Zong. Emperor Yi Zong felt this monk to be a unique national treasure, so he offered him a place in the palace. He took him as a teacher, as “Imperial Preceptor.”

In order to show respect for his teacher, he had a chair carved out of sandalwood for him and invited the imperial preceptor to sit upon it. Just seeing this chair, a thought of arrogance suddenly arose in Wu Da. In his joy, he got carried away, so as he turned to seat himself in the chair, he bumped his leg on it. That was all it took to open the door to karma. No matter the treatment, the wound would not heal. It became swollen and ulcerated and turned into a human-faced boil.

He felt very repentant, wondering, “What karma did I create that is obstructing my life’s spiritual practice and causing me so much pain? What karma is this that has not yet been eliminated?” It was then that an image arose in his mind of Venerable Kanaka. He decided to request leave of the emperor. He would to go to the place between two trees on Jiulong Mountain in Sichuan, for his benefactor would be there. Sure enough, beneath those two trees, he saw a spiritual practitioner from afar. When he drew near, Venerable Kanaka welcomed him heartily. He said, “I know the reason you have come. You need not worry. Tomorrow at dawn, I will have a novice accompany you down the mountain for treatment.”

Just like that, by a spring at the foot of the mountain, at this pool of pure water, he scooped some up to wash his leg. But at that time, he heard the sound of a voice. Suddenly it was as if he had returned to ten lifetimes ago in his mind, to the time when Yuan Ang beheaded Chao Cuo. That scene flashed in his mind.

After Yuan Ang beheaded Chao Cuo, Yuan Ang left the palace and went to engage in practice deep in the mountains. He maintained strict discipline in his practice. It was then that he began vowing to, lifetime after lifetime, become a monastic and engage in spiritual practice, remaining undefiled by worldly wealth and fame and concentrating single-mindedly on the Dharma. Although he had gone deep into the mountains to engage in spiritual practice, he had beheaded Chao Cuo and the vengeful ghost of Chao Cuo, that karmic force, still demanded retribution. Yet, his spiritual discipline was so strict that he kept the door to karma tightly shut. So, Chao Cuo could not find a way to enter. It went on like this for ten lifetimes; there was never a chance for retribution.

Then in this lifetime, as Wu Da, as Bhiksu Zhi Xuan, when he was doted on by the emperor, an arrogant thought arose in him. So, the door to karmic obstructions opened up. Thus, “Karma manifested to obstruct his path.” What obstructed his path was his arrogant mind. This led his karma to manifest. Fortunately, he had Venerable Kanaka. In the process of his engaging in practice with nothing further, as he engaged in uninterrupted spiritual practice, he never lost [a chance] to create blessings. He cared for others, so he was able to be saved. This is why we must always heighten our vigilance.

So, “We need to encourage ourselves and be vigilant and cautious of fame and wealth.” We must put our efforts into encouraging ourselves and heightening our vigilance. In our spiritual practice, everything we do becomes ours. With the karma we ourselves created in the past, we must now likewise accept [the retributions]. We now need to be very careful and always create good affinities with others, We must always be “peaceful and unwavering and further patiently endure.” Perhaps in a past lifetime, or in an interpersonal relationship, or in interacting with others, there was something that did not go our way, or someone who bullied us, or spread rumors about us or so on, or was malicious, or jealous of us, so facing this we must be very magnanimous and remain peaceful and unwavering. We need to remain peaceful. All afflictions are like a wind of ignorance. Once it blows, it will pass. There is no need to retain this ignorance in our minds.

We “must know to respect the Buddha-Dharma,” must understand and respect the Buddha-Dharma. We should always intently keep the Buddha’s teachings in our minds. Even if the Dharma is lightly taught, we must intently take it into our hearts, must pay great attention to it and respect it. So, “We must know to respect the Buddha-Dharma and cultivate the foundation of all virtues.” We should constantly train our virtue; we must cultivate virtue. How do we learn the principles by going among people? How do we respect the principles? This must be expressed in our mind and body. We have taken the Dharma to heart, but we still need to express it in our actions. This is the foundation of all virtues.

Even for me, while you are out here every morning paying your respects to the Buddha, I am also in the Buddha Hall paying my respects. I too dare not become lax. The morning recitation is our fundamental duty, the duty of all Buddhist spiritual practitioners. If we hear the sound of the chanting, of the bell, of the drum and of the sutras being recited, all with such a dignified manner, just what are we still doing in [our rooms]? Are we still harboring pride and arrogance? We should respect the Buddha-Dharma and earnestly cultivate the foundation of our virtues. If we cannot respect the Buddha-Dharma, then how will we be able to respect others? So, we should put our efforts into being mindful. Otherwise, karmic retributions can be terrifying.

We must place great importance on predictions of causes and effects. During our process of spiritual practice, we must never overlook this. So, the Six Paramitas and the Four Practices are the things we must abide by. There are also precepts, Samadhi and wisdom, the Three Flawless Studies, as well as listening, contemplating and practicing. These are all things we must practice. As the Buddha gave predictions, these were all emphasized one by one.

So, the previous [sutra] passage states,

“[He] will meet 8000 and then 200 trillion Buddhas, World-Honored Ones. For the sake of the path to Buddhahood, he will make offerings with reverence. In the presence of all Buddhas, he will constantly cultivate Brahma-conduct.”

Maudgalyayana will attain Buddhahood in the future. But [first] he “will meet 8000 and then 200 trillion Buddhas, World-Honored Ones.” In order to cultivate the Buddha-Dharma, “for the sake of the path to Buddhahood,” in order to cultivate the Buddha-Dharma and continue the Buddha’s Dharma-lineage, he will make reverent offerings and serve those Buddhas. Then he must still cultivate Brahma-conduct so that mentally and physically he is very pure.

The next passage says,

“For infinite kalpas, he will uphold the Buddha-Dharma. After all those Buddhas enter Parinirvana, he will build stupas of the Seven Treasures with high markers and golden poles and use flowers, fragrance and music to make offerings at the stupas and temples of all Buddhas.”

This is the process of making offerings. In making offerings to those Buddhas, he has to be very pure both mentally and physically. This will take a long time of practice, of upholding the Buddha-Dharma. How long will it take? “Kalpas”; we are always speaking about kalpas.

Kalpa: A very long time. Over many years, he will revere, accept and uphold the Buddha’s Right Dharma.

A “kalpa” refers to a very long time. “Over many years, he will revere, accept and uphold the Buddha’s Right Dharma.” In human years, this would be difficult to calculate; it is such a very long time. It is so long it would be difficult to measure. This is how long we must engage in practice. Our minds must forever remain, even through countless kalpas, completely unwavering. In this way, kalpa after kalpa, the time continually accumulates. So, in terms of time, there is Right Dharma, Dharma-semblance and. Dharma-degeneration. However, it will take Maudgalyayana a very long time before he will attain Buddhahood.

After all those Buddhas enter Parinirvana, he will build stupas of the Seven Treasures: The preceding explained what he will do in the presence of Buddhas. Now it states what he will do after these Buddhas enter Parinirvana. He will use the Seven Treasures to build stupas for sariras.

So, “The preceding explained what he will do in the presence of Buddhas. Now it states what he will do after these Buddhas enter Parinirvana.” He will make offerings to and serve those Buddhas during Their lifetimes. After those Buddhas enter Parinirvana, “He will build stupas of the Seven Treasures.” After those Buddhas enter Parinirvana, he will continue, no different from when the Buddhas are in the world. After those Buddhas enter Parinirvana, although They will no longer be present and it will be impossible to serve them in person, he will still be very reverent. He will use the Seven Treasures, those gems and treasures, to build stupas and make offerings to the sariras.

With high markers, golden poles: Markers refer to the poles that mark a temple. They are to lead those who are lost to know their way back. Gold is used to build these poles and to dignify the prayer halls and abodes.

[The stupas had] “high markers, golden poles.” This indicates that the stupas are built very high. “Poles” refers to temples, to places with spiritual practitioners. It can refer to temples or stupas. Stupas are where sariras of the Buddha are kept. Temples or abodes are where people engage in spiritual practice. So, here it says “poles.” We can see now in Nepal, originally one of Nepal’s historical buildings was a very, very white building with a very tall pole, and something circular at the very top. At the very top there is an alms bowl. That alms bowl is made of gold and is fixed upon the very top, so that when the sun shines upon it, the gold sparkles in the sun. That is why it is called a “golden pole.” It indicates that the Buddha’s sariras are inside. The Buddha’s sariras are at the very top of the stupa. Then on top there is a very long thing rising up. This represents the highest point. So, these are “poles.”

Though a temple may be tall, there is still a pole in front of it that is even taller than the temple. These are the “poles that mark a temple.” They represent the manifestation of virtue. This is the Buddha-Dharma at its highest point. So, “They are to lead those who are lost to know their way back. Gold is used to build these poles and to dignify the prayer halls and abodes.” These very tall structures are like signs, showing that the Buddha-Dharma is a refuge for sentient beings, a place where the principles are brought together, which can lead those who have lost their way.

Here it says “high markers, golden poles” to refer to a pole covered with a bowl on top of the stupa that serves as a marker of the stupa. They are made of gold. These stupas are 1000 yojanas in height; we can know from this how high the marker is.

“Here it says ‘high markers, golden poles'”; this refers to “a pole covered with a bowl on top of the stupa.” There is a bowl held up by a pole; there is a pole, a long pole rising up. This is to let everyone know that there is a temple here, that there are spiritual practitioners here, that the Buddha-Dharma is here. Wherever there are spiritual practitioners, the Buddha-Dharma will also be there. “A pole covered with a bowl on top of a stupa serves as a marker of the stupa.” This indicates the Buddha’s sariras are inside.

“They are made of gold. These stupas are 1000 yojanas in height.” These means they are very tall. “We can know from this how high the marker is.” This lets us know how tall, how high it is.

Golden poles: Another way of referring to a stupa is with “the temple pole made of gold.” These are the nine wheels atop stupas. These poles also refer to [realms] such as Buddha-realms, Brahma-realms, etc.

“Another way of referring to a stupa is with ‘the temple pole made of gold’.” These poles are very tall. “These are the nine wheels atop stupas.” There are Dharma-wheels there, wheels like Dharma-wheels on [top of the pole]. “These poles also refer to Buddha-realms.” This shows it is a Buddhist place, that the Buddha-Dharma is there [It could mean] a Brahma-realm, a very pure place.

According to the custom of lands to the west, poles are erected in high places. On top of them, bones of the Buddha were placed. Therefore, it talks about poles. Poles can also be used to refer to stupas. This is why here it speaks of golden poles.

“According to the custom of lands to the west”; the custom of lands to the west refers to the customs of those lands west of China, which was [ancient] India. So, it says “the custom of lands to the west.” This is saying that in India, according to their customs, “Poles are erected in high places. On top of them, bones of the Buddha were placed. Therefore, it talks about poles. Poles can also be used to refer to stupas.” These are also “golden poles”

[He will] use flowers, fragrance and music to make offerings at   the stupas and temples of all Buddhas: Fragrance, flowers, performances and music are all used. Sariras are kept in treasured stupas, while statues are installed in a temple.

“[He will] use flowers, fragrance and music to make offerings at the stupas and temples of all Buddhas.” These buildings were built everywhere so that everyone could make offerings there. There was music there. So, in “fragrance and flowers,” fragrance represents the most reverent offering, a most beautiful thing. We use what we love the most to make offerings to the Buddha, such as performance, dance, music and so on. At a stupa holding sariras, a stupa of treasures, they would dedicate dances, performances and music as a way of making offerings there.

So, as Buddhist practitioners, we must be mindful. This is how it was done in the past, but now in our modern era as we listen to the Buddha-Dharma, we must truly put our hearts into being diligent. When principles disappear from people’s hearts, people become undisciplined and out of control, with no respect for the principles. Their actions become arrogant. This is why modern people are more reckless. The Buddha-Dharma can remain only when our hearts reverently accept it, only when our bodies reverently respect it.

Time is always passing and this evil world of Five Turbidities is like a wave. It is just like tsunamis, coming one after another. We must heighten our vigilance, be self-disciplined and reverent. So, let us encourage ourselves. “We need to encourage ourselves.” We should encourage ourselves and be self-disciplined. We must not allow fame and wealth to delude us and cause us to forget about rules and propriety. So, let all of us always be mindful!

Episode 970 – Receiving Predictions after Uninterrupted Practice

---

>> If we can uphold precepts, Samadhi and wisdom and practice charitable giving, if we give rise to joy and peacefully, patiently abide in Bodhi, if we cultivate our minds without interruption and persist without retreating, eventually we will receive the Buddha’s prediction of our causes and effects.

>> There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless. That Buddha’s lifespan will be 24 small kalpas. Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> At that time, the World-Honored One, wishing to restate His meaning, spoke this verse: “This disciple of mine, Mahamaudgalyayana, after departing this life, will meet 8000 and then 200 trillion Buddhas, World-Honored Ones.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> In the text, he first makes offerings to 8000 Buddhas; after They enter Parinirvana, he will build stupas for Them and make offerings. After that, he will further make offerings to 200 trillion Buddhas and also build stupas for Them and make offerings.

>> At that time, the World-Honored One, wishing to restate His meaning, spoke this verse: Repeated verses: He had already stated this earlier; now He restated it in verse. Those who have heard it can hear it again, while those who have not heard it can hear it.

>> This disciple of mine, Mahamaudgalyayana: In the causal ground, he was foremost in spiritual powers. When he attains the fruit, his epithet will be Tamalapatra Sandalwood Fragrance Tathagata, referring to the fragrance of undefiled nature. With this fragrance, he never strays from this, thus he reaches that. He never abandons the causes, thus he fulfills the conditions. All noble beings, when they attain Buddhahood, have different epithets, as the fruits are inseparable from their causes.

>> After departing this life: In accord with the Buddha’s teachings, in his final body he let go of his present final body as an Arhat at the Vulture Peak Assembly.

>> [He] will meet 8000 and then 200 trillion Buddhas, World-Honored Ones. For the sake of the path to Buddhahood, he will make offerings with reverence. In the presence of all Buddhas, he will constantly cultivate Brahma-conduct. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

---

“If we can uphold precepts, Samadhi and wisdomand practice charitable giving,
if we give rise to joy and peacefully, patiently abide in Bodhi,
if we cultivate our minds without interruption and persist without retreating,
eventually we will receive the Buddha’s prediction of our causes and effects.”

The Buddha hoped for us to enter the Buddha’s door, comprehend the great path and then form the supreme aspiration. When we take refuge, isn’t this [what we chant]? “I take refuge in the Buddha. May all sentient beings comprehend the great path and form the supreme aspiration.” The Three Refuges we chant daily should be clearly understood.

When we “take refuge in the Buddha,” if we do not “comprehend the great path,” what are we doing taking refuge with the Buddha? So, we must comprehend the great path. Is just comprehending the great path enough? It is not enough. We must also form the supreme aspiration. By forming the supreme aspiration, we will be able to open our mind. When, with an open and spacious mind, we seek to comprehend the Buddha’s principles, we will naturally unlock wisdom that is as open and extensive as the ocean.

We know so much Dharma, but for what purpose do we apply it? To go among people and transform sentient beings. The Dharma is entirely a tool for delivering ourselves and others. To cross from the shore of ordinary people to the shore of noble beings, we must row and pilot this ship. If there is one person to steer this ship to the other shore, shouldn’t we bring more people? Moreover, if it is a big ship, it can carry a large group of people to the other shore. This depends on the size of our heart; that will determine the size of the ship. The size of the ship will determine how much strength it has and the number of people that it can deliver together with us to the other shore.

During the Buddha’s later years, His hope was that people, by entering the Buddha’s door, would understand suffering, causation, cessation and the Path. At the same time, we must comprehend how in life, when interacting with others, we must be careful. Otherwise, the entanglements of karmic affinities will constantly continue to bind us. So, we must abide by and uphold the precepts.

“If we can uphold precepts….” We must go among people, then we will be able to develop Samadhi. When our minds are in Samadhi, our surroundings will not influence us. We need to settle our minds so that we can unlock our wisdom. Once our wisdom opens up, all worldly and world-transcending Dharma will become clear. When we clearly understand everything, naturally we will be willing to give, to form great aspirations and make great vows. With the Four Great Vows and the Four Infinite Minds, we will naturally be willing to go among people and practice giving.

Giving does not necessarily mean giving money. Wealthy people can offer their wealth while those without wealth can use their strength. They can give to others with their great physical strength. People with wisdom can give their wisdom. This is something that everyone can do. Look at the five Tzu Chi volunteers from Africa. I personally certified them. These black African volunteers are equal to any other Tzu Chi volunteer. They all wear the same commissioner gown and have the same Tzu Chi hairstyle. When the men put on a suit and wear a tie, it is the same. Although their skin is black, they are all truly the same as every other Tzu Chi volunteer

[One man’s] boss forgave what he did in the past, although he had stolen from him before and committed many offenses. His boss, Mr. Wu Dongbao, is a Tzu Chi volunteer. He knew that his driver would often add 20 liters of gas but would report he spent money for 40 liters. He knew this, yet still paid the amount. He knew it all. This was stealing gas. “Although I am the boss, I am still a Tzu Chi volunteer, so I must think of a way to find an opportunity to transform him.”

For several years, he constantly forgave these offenses. One day he told his driver to come over for a talk. “Do I treat you well? I am very grateful; you treat me like your own brother. Yes, I treat you very well. Do you know that there are things that you have done wrong? Do you know that you have committed many wrongs?” He then bowed his head to think for a moment. I have done many [things wrong].” He admitted to everything.

His boss then said, “I knew what you did, but every time I chose to forgive you. Now, I only have one request of you. You need to change your bad habits. You need to show me that you have changed and start doing what I am doing. During this time, if you can do all this…. I can do it. All this time the boss knew all of my faults. I admit my wrongdoings, and I will repent and change.”

In the next few years he really changed. He started introductory volunteer training and then began his advanced certification training. He would go volunteer with his boss. He has now become his best assistant, a Bodhisattva at his side who helps him in accomplishing good deeds. After many years, he is now certified, and he has also repented his past.

This is human nature. Though he had made mistakes in the past, he has changed. This is a Bodhisattva. So, it says, “If we can uphold precepts, Samadhi and wisdom and practice charitable giving,” we can do the same. It is our intrinsic nature to practice giving. Seeing his driver being certified, he was also very joyful. So, “We can give rise to joy and peacefully, patiently abide in Bodhi.” This is awakened love.

To transform sentient beings, we must have faith. “Faith is the source of the Way, mother of merits.” To have faith in human nature is not easy. So, “We cultivate our minds without interruption and persist without retreating.” This will require a very long period of time; it is not a one-, two- or three-year task. So, to engage in spiritual practice and cultivate our minds, we must engage in uninterrupted, extended practice and practice with nothing further and with respect. We must persist without regressing.

This is like Maudgalyayana. Maudgalyayana followed the Buddha for many lifetimes. Life after life, he engaged in spiritual practice. Now, in the Chapter on Bestowing Predictions, Venerable Maudgalyayana “eventually will receive the Buddha’s predictions of [his] causes and effects.” This proves that from the time we form our initial aspirations, we must spend a very long time engaging in spiritual practice. One day, we will eventually receive predictions of our causes and effects from a Buddha. This is the goal of our spiritual practice.

The previous sutra passage states,

“There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless. That Buddha’s lifespan will be 24 small kalpas. Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas.”

We are already quite clear on these numbers. The lifespan Maudgalyayana will attain and the periods of Right Dharma and Dharma-semblance are twice those that Venerable Kasyapa. Subhuti and Katyayana were predicted to receive. They will have a lifespan of 12 small kalpas and 20 small kalpas of Right Dharma and. Dharma-semblance. But for Venerable Maudgalyayana it is double.

So, we can see that as Venerable Maudgalyayana practiced beside the Buddha, what he displayed was that though he had great spiritual powers, he had an open heart and pure thoughts. His mind was very pure. He peacefully and patiently abided in Bodhi. He was always accommodating and broad-minded. Thus, the predictions of his fruits are double that of the others. This shows the level of his spiritual cultivation. So, among the Buddha’s disciples, he was the one that the Buddha highly praised.

The next sutra passage continues, saying,

“At that time, the World-Honored One, wishing to restate His meaning, spoke this verse ‘This disciple of mine, Mahamaudgalyayana, after departing this life, will meet 8000 and then 200 trillion Buddhas, World-Honored Ones’.”

This is the process of Maudgalyayana’s practice in the future. He will meet 8000 Buddhas. After each of the 8000 Buddhas reach Parinirvana, he will build stupas and make offerings. To allow the Buddha’s teachings to continue and long remain in the human-realm, he builds stupas and makes offerings. If there are stupas, temples and the Sangha, the Buddha-Dharma will be able to be passed on. Not only should we build stupas and temples, but we should also personally make offerings, offering our wealth and strength.

Did you know that at our campus in Guandu, there are two kind women who bought the land for more than NT 2 billion? Now, we have a campus there, and many people go there to listen to the Dharma. These ladies are Tzu Chi commissioners and are treated the same as everyone else. They also take turns cleaning the surroundings of the campus. They are in charge of cleaning the bathroom.

Before, I never announced that this piece of land was bought by these people. This is the process of our spiritual practice. We have to train ourselves by first practicing to have no sense of self. When we give, it must be unconditionally. We must be equal to everyone else. Only after many years did everyone know that this place was donated by these people. They offered this land and also maintained this land. When there are many people around, they wish to maintain its cleanliness. The meaning of this is the same.

So, there is building stupas as offerings or building temples as offerings or making offerings of serving at a spiritual practice center. In making offerings, there are offerings of wealth, of respect and of conduct, of putting the teachings into action. “After that, he will further make offerings to 200 trillion Buddhas.” Maudgalyayana will start by making offerings to 8000 Buddhas and building stupas after They are gone. Afterwards, he must still make offerings to 200 trillions Buddhas and “also build stupas for Them and make offerings.”

In the text, he first makes offerings to 8000 Buddhas; after They enter Parinirvana, he will build stupas for Them and make offerings. After that, he will further make offerings to 200 trillion Buddhas and also build stupas for Them and make offerings.

With so many, it will take a very long time! So, he will “also build stupas for Them and make offerings.” This is the process of his practice. When making offerings, no matter how much we give, we need to practice the Three Spheres of Emptiness. We should not count the amount we give; we give unconditionally. We should also put the teachings into action as a way to make offerings. This is engaging in spiritual practice. So, this means making offerings is this simple, but it will require a long time.

At that time, the World-Honored One, wishing to restate His meaning, spoke this verse: Repeated verses: He had already stated this earlier; now He restated it in verse. Those who have heard it can hear it again, while those who have not heard it can hear it.

“At that time, the World-Honored One, wishing to restate His meaning, spoke this verse.” This is a “repeated verse.” After teaching using the long form prose, He again used these verses to restate His meaning. “Those who have heard it can hear it again, while those who have not heard it can hear it.” Since we have already heard it before, we need to strengthen our memory and listen to it again. We should always listen to the sutras repeatedly. We must be able to remember them; only then are we able to put them into action. “Those who have heard it can hear it again, while those who have not heard it can hear it.” Those who have heard it already should listen to it again, and those who have not heard it yet have the chance to hear it. This is the main point of the verses.

“This disciple of mine, Mahamaudgalyayana,” will have the epithet. “Tamalapatra Sandalwood Fragrance Tathagata.” This will be his name when he attains Buddhahood.

This disciple of mine, Mahamaudgalyayana: In the causal ground, he was foremost in spiritual powers. When he attains the fruit, his epithet will be Tamalapatra Sandalwood Fragrance Tathagata, referring to the fragrance of undefiled nature. With this fragrance, he never strays from this, thus he reaches that. He never abandons the causes, thus he fulfills the conditions. All noble beings, when they attain Buddhahood, have different epithets, as the fruits are inseparable from their causes.

“Tamalapatra Sandalwood Fragrance Tathagata” when translated, has the meaning “fragrance of undefiled nature.” This means that his cause is that, throughout his practice, his mind was not affected by any habitual tendencies. He had no negative habitual tendencies, so he had no defilements and was very pure. This is “undefiled,” very clean, so clean a fragrance will emanate from him.

“With this fragrance, he never strays from this, thus he reaches that.” He never strays from the present. “This” refers to “now,” from that time and on into the future, through meeting 8000 Buddhas and then 200 trillion Buddhas, all the way until he attains Buddhahood [He had no] habitual tendencies [and emitted] this fragrance from his pure and undefiled nature, from this life until he attains Buddhahood. “He never abandons the causes, thus, he fulfills the conditions.” These causes and conditions of not being influenced by habitual tendencies will continue on into the future. Thus he constantly creates good causes and conditions, pure and undefiled karmic conditions.

“All noble beings, when they attain Buddhahood, have different epithets.” Every Buddha has a different epithet after they attain Buddhahood, which originates from the process of their spiritual practice and the fruit that they will attain. “The fruits are inseparable from their causes.” The fruits are inseparable from their causes. How they engage in spiritual practice and the mindset they use in their spiritual practice life after life determine the fruits they attain.

After departing this life: In accord with the Buddha’s teachings, in his final body he let go of his present final body as an Arhat at the Vulture Peak Assembly.

So, “After departing this life,” after casting aside this current body, “in accord with the Buddha’s teachings,” he will encounter Buddhas who teach him. After so many Buddhas come to teach him, “In his final body he let go of his present final body as an Arhat at the Vulture Peak Assembly.” During the Buddha’s time, when He taught the Lotus Sutra, that is referred to as the Vulture Peak Assembly. It was due to many kalpas of past lives that now, in this lifetime, he was an Arhat who renounced the lay life and [attained] his final body. This would continue into the future. This was Maudgalyayana’s spiritual practice.

The next sutra passage states,

“[He] will meet 8000 and then 200 trillion Buddhas, World-Honored Ones. For the sake of the path to Buddhahood, he will make offerings with reverence. In the presence of all Buddhas, he will constantly cultivate Brahma-conduct.”

“[He] will meet 8000 and then 200 trillion Buddhas, World-Honored Ones.” After making offerings to 8000 Buddhas, he will make offerings to another 200 trillion Buddhas.
“For the sake of the path to Buddhahood, he will make offerings with reverence.” This is the resolve to seek the path to Buddhahood. He has one goal as he goes among people, which is to seek the supreme path to Buddhahood. This is the goal of his spiritual practice. He is single-minded in his resolve. “He will make offerings with his actions.” His goal is to attain Buddhahood, so he is completely focused on “making offerings with his actions.” He is willing to form aspirations and put them into practice with his body, reverently making offerings with his body and mind. This is his process of spiritual practice.

“In the presence of all Buddhas, he will constantly cultivate Brahma-conduct.” After 8000 Buddhas, there are another 200 trillion Buddhas. When each Buddha reaches Parinirvana, he will build stupas and temples for each Buddha and constantly, personally make offerings. From one Buddha to the next Buddha, do you know how much time will pass? That amount of time is countless kalpas. Then, another Buddha will manifest in the world. The time from one Buddha to the next is very long. During this time we rely on Dharma-semblance and make images, build temples and make offerings to the Sangha. The Sangha must constantly pass down the Dharma. Only then can the Buddha-Dharma be passed down.

Thus it says, “In the presence of all Buddhas, he will constantly cultivate Brahma-conduct.” He will not only practice charitable giving, but also become a monastic, diligently engage in spiritual practice and faithfully make offerings to the Buddha. He will be among the Sangha and engage in purifying practices. This is the process of his practice.

To complete the process of spiritual practice, we start from precepts, Samadhi and wisdom. After following precepts, Samadhi and wisdom, understanding the Four Noble Truths and the Twelve Links of Cyclic Existence, we must practice the Six Perfections. While practicing the Six Perfections, we must always patiently abide on the Bodhi-path and persevere in our practice for a long time. Then eventually, one day, we will also be able to attain Buddhahood. We too will receive a Buddha’s predictions of Buddhahood. So, we must always be mindful!