Category: TLS Chapter 6

Episode 939 – Practicing and Upholding the Great Vehicle Sutras

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>> A final incarnation without Leaks is the essence of the fruit of Hearers. The children of the Dharma-king are Hearers with great aspirations. They also receive predictions of Buddhahood, because they help the seeds of Buddhahood to continue on and flourish. Then with this ultimate vow, there will be many who uphold the pure Dharma.

>> “Pleasant fragrances are constantly emitted, and myriad types of flowers are scattered. All kinds of wonders make the land magnificent. The land is level, without hills or pits.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “The Bodhisattvas there are incalculable in number. Their minds are disciplined and gentle. They achieve great spiritual powers and practice and uphold the Great Vehicle sutras of all Buddhas.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> The Bodhisattvas there are incalculable in number: The people practicing the Bodhisattva Way are incalculable in number. This is praising his land as having many wise people who cultivate virtue. This comes from the virtue of the three principles for promoting sutras. 

>> The three principles for promoting sutras: These are, in the era of Dharma-degeneration, the rules for promoting wondrous sutras, called the three principles of promoting sutras. First, compassion is the room.
Second, gentleness and patience are the robes. Third, emptiness of all phenomena is the seat.

>> The three principles for promoting sutras:
First, compassion is the room. 言弘經之人宜先住於大慈悲之心。
Second, gentleness and patience are the robes. 言弘經之人宜被忍辱之衣
Third, emptiness of all phenomena is the seat. 言弘經之人宜住於第一義空之理。         

>> With great compassion they help all sentient beings to abide in peace and joy; this is the principle of assistance. Overcoming anger with gentleness is the principle of contemplation. Sitting on the seat of the supreme meaning of emptiness is the principle of true nature.

>> Their minds are disciplined and gentle: They train themselves to be gentle. This is cultivating Samadhi in their contemplation and attaining gentle and yielding patience. As it says in the Chapter on Dharma Masters, they wear the robes of patience, and their compassion is earnest and true. This is spreading Dharma with utmost sincerity.

>> They achieve great spiritual powers: “Achieve” means to attain. Great Vehicle spiritual powers differ from Two Vehicle spiritual powers because they arise completely from compassion. Thus this is entering the room of compassion and abiding at the stage of the Tathagata.

>> They achieve great spiritual powers: “Spiritual” means that it is unfathomable. “Power” means that it is unobstructed.  In response to different types of living beings, They can manifest [different] bodies. In response to true Buddha-affinities, they will deliver and transform in many ways. Thus it is said, They will achieve great spiritual powers.

>> [They] practice and uphold the Great Vehicle sutras of all Buddhas: They revere, practice, uphold and recite all Great Vehicle Vaipulya sutras, the teachings of all Buddhas. The Great Vehicle Dharma mostly teaches the emptiness of phenomena, thus they sit in the seat of emptiness of phenomena.

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“A final incarnation without Leaks is the essence of the fruit of Hearers. The children of the Dharma-king are Hearers with great aspirations. They also receive predictions of Buddhahood, because they help the seeds of Buddhahood to continue on and flourish.
Then with this ultimate vow, there will be many who uphold the pure Dharma.”

These few days I have been talking about “attaining the final incarnation.” For us to attain our final incarnation will require a long period of time. We must continually engage in spiritual practice. Clearly, spiritual practice requires patience and having a diligent mind.

As for a “final incarnation without Leaks, without Leaks” means we have already taken the Dharma to heart. We have not let any of it leak away. When we accept the Buddha-Dharma, even if we can only remember a small amount and keep it in our hearts, we can still continually put it into practice. This will help us to remember. If we can remember a small amount, it will continually accumulate over time, so [ultimately] we can remember most of the Dharma. It will be Dharma we have already practiced. The Dharma that we have practiced becomes our Dharma. If we do not remember it, then it will leak out.

“Haven’t you heard the Dharma before? I have had a lot of afflictions recently, so after I listen a little, I return it all to the Buddha.” I heard someone say something like this. So I said to them, “The Buddha did not take the Dharma back from you. You just let it leak out.” So, with the Buddha-Dharma, we must reach a state without Leaks [By practicing] precepts, Samadhi, wisdom and the Six Paramitas in all actions, this is the realization that we will attain, our final retribution.

Continually listening to the Dharma and continually putting it into practice are both causes. Taking the Dharma to heart is a seed. Putting the Dharma into practice is the fruit. So, we must accumulate seeds of the Dharma in our hearts. We then put the teachings into practice and go among sentient beings to form good affinities. As we go among people, we develop our wisdom-life. What we accumulate are the fruits. So, “A final incarnation without Leaks is the essence of the fruit of Hearers.”

Kasyapa understood the Dharma which the Buddha taught and had begun to form great aspirations. So, he became a child of the Dharma-king. These are people who pass on the Buddha-Dharma, “Hearers with great aspirations.” They have already formed great aspirations. They listen to the Buddha-Dharma in order to transform sentient beings. It is not merely to benefit or liberate themselves; it is to go among the people and transform sentient beings. These are called Hearers with great aspirations, Hearers who have already formed great aspirations.

So, “They also receive predictions of Buddhahood because they help the seeds of Buddhahood to continue on and flourish.” Thus the Dharma began to continually spread. One by one, they formed aspirations and received the Buddha’s predictions of Buddhahood. With this Dharma, the people who could pass it on grew in number. This is “helping the seeds of Buddhahood to continue on and flourish.”

The Buddha said that all people intrinsically have Buddha-nature. If we do not put effort into quickly passing on the Buddha-Dharma, then sentient beings will lose sight of their nature of True Suchness. Ignorance will constantly cover them, and their nature of True Suchness will continually be obscured. Their ignorance will continue to grow. So, we must help the seeds of Buddhahood to continue on and flourish. We must continually propagate the Buddha-Dharma so that the seeds can emerge. When we eliminate our afflictions, these seeds can emerge. When we go among people, we must take these afflictions as fertilizer for the seeds. If we thoroughly understand the Buddha-Dharma, we know that “Afflictions are Bodhi.” Bodhi-seeds emerge among afflictions.

“Then with this ultimate vow, there will be many who uphold the pure Dharma.” If all people can attain this realization, then all people’s minds will be pure. After we attain this realization, we are willing to help others and give, willing to uphold the precepts without Leaks, willing to be diligent, willing to be patient, willing to cultivate contemplation in Samadhi and willing for our wisdom to emerge. All of this is how we use the pure Dharma to actualize the Four Great Vows and the Four Infinite Minds. This is the universal vow of attaining Buddhahood. This is the ultimate vow. This is all of it; it encompasses everything. All people must form great aspirations. Once great aspirations are formed, all people will attain understanding. So, “There will be many who uphold the pure Dharma.” Although there are many teachings, they all return to the great vows and the [Four] Infinite Minds. These are most important in the Buddha-Dharma.

The previous sutra passage states,

“Pleasant fragrances are constantly emitted, and myriad types of flowers are scattered. All kinds of wonders make the land magnificent. The land is level, without hills or pits.”

This is where Radiant Light Tathagata, that is, Venerable Kasyapa, will attain Buddhahood in the future, the land of Radiant Virtue. In this land, all the people are this way; this land is dignified and magnificent. All of the people have wisdom, and they have all formed great aspirations, so their mouths emit fragrant scents. They continually speak good words; their mouths have the scent of blue lotuses. The pores of their skin are also this way. With their whole being, they practice propriety, and they are always giving for the sake of others. So, their bodies also emit a fragrant smell. With this virtue, the fragrance of virtue they have cultivated, pleasant smells are emitted everywhere. So, this land is truly wondrous.

“The land is level, without hills or pits.” Because the ground of people’s minds is so beautiful, the land around them is so peaceful and dignified. The ground of everyone’s mind is so pure.

“The Bodhisattvas there are incalculable in number. Their minds are disciplined and gentle. They achieve great spiritual powers and practice and uphold the Great Vehicle sutras of all Buddhas.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

The following sutra passage states, “The Bodhisattvas there are incalculable in number.” Many people form aspirations to be pure, like the Hearers and Solitary Realizers. Now all of them can be called Bodhisattvas. In this land, Radiant Virtue, they all are Bodhisattvas. There are many; they are “incalculable in number.”

“Their minds are disciplined and gentle. They achieve great spiritual powers and practice and uphold the Great Vehicle sutras of all Buddhas.” There are so many Bodhisattvas there. All these people share the same mindset, which is disciplined and gentle. All of them are so gentle. “They achieve great spiritual powers” means that they will attain great spiritual powers “[They] practice and uphold the Great Vehicle sutras of all Buddhas.”

The Bodhisattvas there are incalculable in number: The people practicing the Bodhisattva Way are incalculable in number. This is praising his land as having many wise people who cultivate virtue. This comes from the virtue of the three principles for promoting sutras. 

“The Bodhisattvas there are incalculable in number.” Those “practicing the Great Vehicle Dharma” are Bodhisattvas. They are all Great Vehicle Bodhisattvas, who have formed aspirations. The people practicing the Bodhisattva Way “are incalculable in number.” Everyone has formed aspirations to practice Great Vehicle Dharma. The number of Bodhisattvas is great; they “are incalculable in number.” So, “This is praising his land as having many wise people who cultivate virtue. This comes from the virtue of the three principles for promoting sutras.”

In a previous sutra passage, Sakyamuni Buddha said, “Everyone in that kingdom is wise.” All the people there are people of wisdom. So, that land is worthy of praise; He praised and complimented it. They were all people of wisdom and they were able to follow the “three principles for promoting sutras.” They had this kind of virtue. To promote the sutras and the Buddha-Dharma, they need to be replete with three principles. So, these “three principles for promoting sutras” are required for all people. This refers to, “in the era of Dharma-degeneration, the rules for promoting wondrous sutras.” These are the principles.

The three principles for promoting sutras: These are, in the era of Dharma-degeneration, the rules for promoting wondrous sutras, called the three principles of promoting sutras.
First, compassion is the room.
Second, gentleness and patience are the robes.
Third, emptiness of all phenomena is the seat.

The three principles for promoting sutras:
First, compassion is the room.

Second, gentleness and patience are the robes. Third, emptiness of all phenomena is the seat. 

The first principle is “compassion is the room,” meaning “Those promoting the sutras must first abide in a mindset of great compassion.” Those of us who want to promote the Dharma must first in our hearts establish great compassion.

Second, gentleness and patience are the robes. We must wear the robes of gentleness and patience. This is like a warrior going to battle. We must first protect ourselves. “Gentleness and patience are the robes,” means that promoters of the sutras must wear these robes of gentleness and patience. We must put these clothes on and must endure all evils of sentient beings, all these obstacles. Sentient beings are very stubborn. In the web of ignorance, there are thistles and thorns stabbing their minds. So, we must be prepared to wrap ourselves in robes of gentleness and patience. Only in this way will we not let people obstruct our own spiritual aspirations.

Third, “The emptiness of all phenomena is the seat.” We should not be attached to the Dharma. People who promote the sutras must abide in the emptiness of the supreme meaning. “Must” means that we have to. We must abide in the emptiness of the supreme meaning. If we are able to help others, we are actually perfecting our Bodhisattva-path. We should not help others and then remain stuck [in the thought] that we are the givers, that we are the helpers. We do not need to have this attachment. Once we have done it, we should let go and courageously move forward, keep walking ahead.

With great compassion, they help all sentient beings.” With great compassion they help all sentient beings to abide in peace and joy; this is the principle of assistance. Overcoming anger with gentleness is the principle of contemplation. Sitting on the seat of the supreme meaning of emptiness is the principle of true nature.

“With great compassion, they help all sentient beings.”  We must use great compassion and help all sentient beings’ minds to be at peace and peacefully abide in the Dharma. We give them the Dharma.

Amidst this suffering, Bodhisattvas first go to settle their minds. In this way, they make sentient beings joyful. “This is the principle of assistance,” which means to help others. We will bring peace to sentient beings’ minds; bringing peace to sentient beings’ minds is our principle. Those who walk on the Bodhisattva-path must have this kind of principle. We do not say, “I’m giving this thing to you,” “so you should respect me” or. “I don’t care about you; I’m just giving you this” and then simply toss it at them, no. After we give, we must exercise our wisdom. With compassion, whatever sentient beings need, we give it to them. But we also must have wisdom to bring peace to their minds. With our gentle attitude, we must help them remember, “I am not alone,” that there are people who respect and love them. We must bring peace to their minds. These are the principles of Bodhisattvas. To go among people, Bodhisattvas must follow this kind of principle.

So, this is “overcoming anger with gentleness.” With a gentle heart, we can adjust our mindset of, “I am helping you; why didn’t you say that you were grateful? I am helping you; how can you treat me in this way? You did not express your gratitude.” In this way, thoughts of anger arise. Instead, we should be grateful to them for this opportunity to witness suffering and recognize our blessings. When we transform our thoughts, we will have a gentle heart. We must always pay attention to our mind. After we help others, do we have a gentle mindset? This is called “the principle of contemplation.”

“Sitting on the seat of the supreme meaning of emptiness” is “the principle of true nature,” the principle of our true nature. We use loving-kindness to help others and to bring peace to sentient beings. We contemplate if our own mind is gentle. Moreover, we must understand that when we help others we should not have attachments. “Emptiness of the supreme meaning” is where we need to serenely sit. This is our true nature; our nature of True Suchness is always in our minds.

Their minds are disciplined and gentle: They train themselves to be gentle. This is cultivating Samadhi in their contemplation and attaining gentle and yielding patience. As it says in the Chapter on Dharma Masters, they wear the robes of patience, and their compassion is earnest and true. This is spreading Dharma with utmost sincerity.

So, “Their minds are disciplined and gentle.” Their minds are disciplined and gentle: They train themselves to be gentle.

So, discipline and gentleness is the focus of cultivating contemplation. When we help others, we must be at ease and should not be petty about how people treat us, or whether or not they have shown gratitude. We do not need to take issue over this. When our mind is peaceful and at ease, we have truly disciplined our mind to be gentle. When we follow this principle, this is cultivating contemplation and Samadhi.

So, “[They] attain gentle and yielding patience.” If we can do this, then we can verify for ourselves that our mind is already gentle and yielding from mastery of patience. This is told in the Chapter on Dharma Masters. It will be discussed in even greater detail. “Great compassion is the room, gentleness and patience are the robes and the emptiness of all phenomena is the seat; this is where we teach the Dharma.” This is taught in the Chapter on Dharma Masters, where it is described in more detail. So, “Gentleness and patience are the robes.” We must wear the robes of gentleness and patience.

Our compassion is genuine. Our heart of compassion is true; it is one of sincere friendship. We go out to help sentient beings; this is our diligent and sincere great vow.

They achieve great spiritual powers: “Achieve” means to attain. Great Vehicle spiritual powers differ from Two Vehicle spiritual powers because they arise completely from compassion. Thus this is entering the room of compassion and abiding at the stage of the Tathagata.

So, “They achieve great spiritual powers.” “Achieve” means to attain. They achieve great spiritual powers: “Achieve” means to attain. Great Vehicle spiritual powers differ from Two Vehicle spiritual powers because they arise completely from compassion. Thus this is entering the room of compassion and abiding at the stage of the Tathagata. If we can be this way, then it will only be a short time before we attain the Great Vehicle.

The spiritual powers of the Great Vehicle are different from the Two Vehicles. The spiritual power of the Great Vehicle is to help others. We must have compassion in everything we do. The Two Vehicles are the Hearers and Solitary Realizers. In the past, they practiced these Vehicles for their own benefit. Now, they have changed and become Bodhisattvas. So, “This is entering the room of compassion.” When we change our mindset, we can enter this room and and abide at the stage of the Tathagata. To be in the room of compassion and the stage of the Tathagata.

They achieve great spiritual powers: “Spiritual” means that it is unfathomable. “Power” means that it is unobstructed.  In response to different types of living beings, They can manifest [different] bodies. In response to true Buddha-affinities, they will deliver and transform in many ways. Thus it is said, They will achieve great spiritual powers.

“They achieve great spiritual powers.” This means, They are transformed immediately. “Spiritual” means that it is unfathomable. “Power” means that it is unobstructed. In fact, for us to change our mindset is not hard. So, once we transform our thoughts, what can come and obstruct us? In response to different types of living beings, we can manifest [different] bodies. Regardless of sentient beings’ types and capacities, as long as we have compassion, we can adapt to the needs of sentient beings. “In response to true Buddha-affinities, they will deliver and transform in many ways.” This is why it says. “They will achieve great spiritual powers.”

So, for you to transform sentient beings is not difficult at all. As soon as we transform our mind, “Great compassion is the room, gentleness and patience are the robes and the emptiness of all phenomena is the seat.” As long as we transform our mind like this, then regardless of sentient beings’ capacities, we will be able to adapt.

[They] practice and uphold the Great Vehicle sutras of all Buddhas: They revere, practice, uphold and recite all Great Vehicle Vaipulya sutras, the teachings of all Buddhas. The Great Vehicle Dharma mostly teaches the emptiness of phenomena, thus they sit in the seat of emptiness of phenomena.

So, “[They] practice and uphold the Great Vehicle sutras of all Buddhas.” We have begun to form aspirations to go among people and transform sentient beings. This is to “revere, practice, uphold and recite all Great Vehicle Vaipulya sutras, the teachings of all Buddhas.”

How can we truly choose the Great Vehicle Dharma and go among people? All of these teachings are the Vaipulya teachings. After the Buddha taught the Agama, He began eight years of teaching the Vaipulya, followed by the Prajna, then the Lotus teachings. So, if we can take the Great Vehicle Dharma to heart, we will naturally cultivate compassion, and our minds will naturally be gentle. Naturally, “The emptiness of all phenomena is the seat.” We will have no attachments or afflictions. This all depends upon whether or not we can always be mindful.

Episode 938 – Practice the Paramitas with the Truth of Suffering

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>> All sentient beings have the one nature of True Suchness. We should practice and uphold the Six Perfections to dignify the world. When we connect with the truth of suffering, we make great vows of compassion. By actualizing them in all actions, we will be able to achieve magnificence.

>> “His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy.“        [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “Pleasant fragrances are constantly emitted, and myriad types of flowers are scattered. All kinds of wonders make the land magnificent. The land is level, without hills or pits.”                   [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Pleasant fragrances are constantly emitted: Because the fragrance of virtue of the Threefold Combined Precepts permeates all, pleasant fragrances are constantly emitted.

>> There are three kinds of fragrances:
1. The pores of people’s skin constantly emit the scent of invaluable ox-head sandalwood. These fragrant trees grow on Ox-Head Mountain, hence they are called ox-head sandalwood
2. The mouth constantly emits the scent of blue lotus flowers
3. The flowers and fruits on trees of treasure constantly emit all kinds of scents.

>> The Threefold Combined Precepts:
1. All precepts of discipline and etiquette. This refers to properly keeping away from the phenomena from which we must keep away
2. All precepts of virtuous teachings: This refers to properly realizing all teachings that must be cultivated and realized
3. Precepts of benefiting all sentient beings: Benefiting and giving joy to all sentient beings.

>> Myriad of flowers are scattered: Myriad types of flowers are scattered. This shows that He practices countless proper and true good deeds. Because He uses one mind to engage in myriad actions, myriad types of flowers are scattered.

>> All kinds of wonders making the land magnificent: The Buddha is replete with Ten Powers. All Buddhas and Bodhisattvas possess the Ten Powers, the [Fourfold] Fearlessness and the Eighteenfold Distinctive Dharma.

>> This refers to how all Buddhas are internally full of wisdom and externally manifest the virtues of the [Fourfold] Fearlessness. All Their merits and virtues of wisdom transcend all things in the world. This is not a state that ordinary beings, Two Vehicle practitioners or Bodhisattvas are able to reach. Hence these are called Distinctive [Dharma] [Radiant Light] will have the Thirty-Two Marks and the Eighty Excellent Characteristics. Thus it says that all kinds of wonders make the land magnificent.

>> The land is level without hills or pits: [This is] because His mind does not discriminate between high and low. Because He eliminates greed, anger, ignorance, arrogance and doubt, it is without hills and pits. Because He eliminates the view of self, extreme views, deviant views stubborn views and the views of deviant precepts as well, it is without hills or pits.

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“All sentient beings have the one nature of True Suchness.
We should practice and uphold the Six Perfections to dignify the world.
When we connect with the truth of suffering, we make great vows of compassion.
By actualizing them in all actions, we will be able to achieve magnificence.”

We must all be mindful! For so many days, we have been continually describing. Radiant Light Tathagata’s future land of. Radiant Virtue. All who gather there are virtuous and wise. In that land, the ground is made of crystal, and trees of seven treasures line the roads. All in all, it is a magnificent land. To have such a pure land is not impossible; “All things are created by the mind.” As long as everyone’s mind is pure, as long as everyone’s mind is open and broad, lovingly reverent, carefully disciplined, as long as everyone has a mind like this, naturally the land will be pure. This is not impossible; it only requires that all sentient beings realize that everyone has the one nature of True Suchness.

It is just that our nature of True Suchness is covered by afflictions. So, “We should practice and uphold the Six Perfections to dignify the world.” If we want our land to be clear and pure, the ground of our minds must be clear and pure. To have a clear and pure mind and to eliminate ignorance, we must accept and uphold the Six Perfections to dignify the world. This is like sweeping our room. We may sweep the entire room clean, but if it is empty, will it look dignified? We must hurry and decorate it. We decorate the room with a picture, or a painting, calligraphy, or a pot of flowers, etc. [We] put our heart into decorating it. When, apart from being pure and clean, our environment is also decorated, it will look very comfortable and dignified.

The Hearers or Solitary Realizers who practice for their own benefit have eliminated their afflictions. Their minds are free from afflictions, but they lack something. What is lacking? They lack giving and lack the Six Perfections. They also lack the resolve to go among people and share the methods they have understood with all people so they too can eliminate afflictions, so they too can eliminate ignorance. This will enable our spiritual homes, the room of everyone’s minds, to be very clear and pure. Then they must further teach and guide people to actualize the Six Perfections in all actions. This will naturally bring dignity. Thus, we must understand the truth of suffering and connect with the truth of suffering. To connect means to experience intimately. We call this to connect.

I often tell everyone that we must connect with the Buddha-mind. To connect with the Buddha-mind, we must connect with the Buddha’s principles, what the Buddha has taught us. We must very closely and intimately take the Dharma deeply into our hearts. This is called connecting with the Dharma. The Buddha placed great importance on all of us first recognizing suffering. Where does suffering come from? He constantly warns everyone to be aware that after we understand suffering, we must contemplate the cause of this suffering.

Once we come to the human realm, the sufferings of the world include those of our body, the sufferings of birth, aging, illness and death. Furthermore, in the course of birth, aging, illness and death, we are continually pursuing [things]. We pursue what we crave, what we love. We want it, but will we get everything we want? That is impossible! So, we suffer from “not getting what we want.” There are people we love and people we have [negative] affinities with. Yet we often have to be with those we do not like while we have to be apart from those we love. This is “meeting with those we hate” and “parting from those we love.” This all happens in our daily lives. Thus we stir up the “suffering of the raging Five Aggregates.” These are intimately intertwined with the process of our life. Isn’t this suffering?

In addition, the four elements are out of balance in the world; earth, water, fire and air are out of balance, causing calamities to strike everywhere. In Nepal, after the [April 2015] earthquake, so many people were filled with despair. To connect with the truth of suffering, we must fully understand the principles of suffering, as if we were experiencing it ourselves. When we witness their great suffering, [we must] imagine ourselves in their place. Taichung Tzu Chi Hospital’s superintendent, Taipei Tzu Chi Hospital’s superintendent and. Guanshan Tzu Chi Hospital’s superintendent have already brought medical and charitable relief to Nepal. They went to provide disaster relief, save lives, perform surgeries for survivors and so on. They truly connected with the truth of suffering. In that place, everything that that they hear and see [helps them understand].

For example, Vice Superintendent Lai was there when a strong aftershock occurred. It was a magnitude 7.3 quake. We were distributing relief supplies there [These doctors] immediately provided first aid. On their return, I asked them, “Were you scared?” They replied, “Yes, but if there is a chance, we would be willing to go there again.” This is “making great vows of compassion.” This is the Bodhisattva-mind. This is practicing the Six Perfections. It is the universal vow of all Buddhas.

Before every Buddha attains Buddhahood, He must make the Four Great Vows and practice the Four Infinite Minds. The universal vows of all Buddhas are, “I vow to deliver countless sentient beings, I vow to eliminate endless afflictions, I vow to learn infinite Dharma-doors” and “I vow to attain unsurpassed Buddhahood.” These are the Four Great Vows. These vows are indispensable for every Buddha, as is putting them into action. With vows, one must take action and put them into practice, which is [practicing] loving-kindness, compassion, joy and equanimity.

The Six Perfections are what we need to actualize in all actions. Because sentient beings have countless sufferings and layer upon layer of afflictions, we must manifest the most supreme wisdom and put it into practice in all our actions. If we are able to do this, that will make the land where we attain Buddhahood in the future magnificent.

So, the previous passage states, “His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy.” This sutra passage [refers to] how, because he cultivated seeds in the causal ground, his fruit will be to attain that land. That fruit, the effect, is to have such a magnificent land.

The next sutra passage states,

“Pleasant fragrances are constantly emitted, and myriad types of flowers are scattered. All kinds of wonders make the land magnificent. The land is level, without hills or pits.”

Pleasant fragrances are constantly emitted: Because the fragrance of virtue of the Threefold Combined Precepts permeates all, pleasant fragrances are constantly emitted.

It sounds so magnificent. This describes a very level land, an environment very tranquil and clear. Pleasant fragrances are constantly emitted; pleasant fragrances can be smelled everywhere. What kind of scent makes such fragrances? Actually, the fragrances come from human bodies. How is that? Because everyone there upholds the precepts, the Threefold Combined Precepts. “Because the fragrance of virtue of the Threefold Combined Precepts permeates all, pleasant fragrances are constantly emitted.” Everyone upholds the Threefold Combined Precepts. I will explain this in a moment.

With precepts, we can cleanse our bodies. We can not only cleanse our bodies, but also emit pleasant fragrances. The fragrances being emitted have three varieties. The first comes from our body’s pores. In the body of every person, there are very tiny pores. These very tiny pores “constantly emit the scent of invaluable ox-head sandalwood.”

Ox-head sandalwood is a kind of wood. This kind of wood is very fragrant. The most valuable kind grows on a certain mountain. The shape of that mountain looks like an ox head. Thus, on this mountain, the fragrant wood that grows there is called ox-head sandalwood. It is a kind of fragrant tree. The scent of this fragrant tree will be emitted from people’s bodies. That scent smells as fragrant as that tree.

The second kind of fragrance is the scent of blue lotus flowers constantly being emitted from their mouths. The scent of blue lotus flowers is very pure. In that land, it is emitted from people’s mouths.

The third is the scent of the flowers and fruits on the trees of treasure. Before a flower yields fruit, it emits a scent, so these “constantly emit all kinds of scents.” All the fruit trees will emit fragrances.

There are three kinds of fragrances:
1. The pores of people’s skin constantly emit the scent of invaluable ox-head sandalwood. These fragrant trees grow on Ox-Head Mountain, hence they are called ox-head sandalwood
2. The mouth constantly emits the scent of blue lotus flowers
3. The flowers and fruits on trees of treasure constantly emit all kinds of scents.

Next we discuss the Threefold Combined Precepts. We just talked about three kinds of scents. These three kinds of scents are emitted from human bodies. If we want to say why they emit those fragrances, it is because they are upholding the precepts. The Threefold Combined Precepts refer to.

First, the “precepts of discipline and etiquette.” We must uphold the precepts and rules and keep ourselves away from contamination. To keep our minds and bodies pure, we must uphold these precepts.

The second is “precepts of virtuous teachings,” which is to say that all of our virtues must be put into practice. We have personally experienced the wonderful feeling of helping others. We feel joyous at doing good deeds. Such Dharma-joy is a realization, “properly realizing all teachings that must be cultivated and realized.” This is the realization of the teachings that we should cultivate. We have now experienced them.

Third is “precepts of benefiting all sentient beings.” We must seek to benefit all sentient beings. “Benefiting and giving joy to all sentient beings” is not only to give by providing relief, but also to help them be safe and happy. We must eliminate their sufferings and allow them to attain benefit, safety and joy. “Benefiting and giving joy to all sentient beings” is part of the Threefold Combined Precepts.

The Threefold Combined Precepts:
1. All precepts of discipline and etiquette. This refers to properly keeping away from the phenomena from which we must keep away.
2. All precepts of virtuous teachings: This refers to properly realizing all teachings that must be cultivated and realized.
3. Precepts of benefiting all sentient beings: Benefiting and giving joy to all sentient beings.

First, we must uphold the precepts. Second, we must understand the virtuous teachings and practice them all. Third, we must put them into action to enable all sentient beings to be free of suffering and to have safety, stability and joy. These are the Threefold Combined Precepts.

Myriad of flowers are scattered: Myriad types of flowers are scattered. This shows that He practices countless proper and true good deeds. Because He uses one mind to engage in myriad actions, myriad types of flowers are scattered.

If we are able to do this, naturally, “Myriad types of flowers are scattered.” There are flowers of multitude forms and types. There are all kinds of flowers in that country, as well as all kinds of fragrances. This shows that we “practice countless proper and true good deeds. Because he used one mind to engage in myriad actions, myriad types of flowers are scattered.”

Every one of us can do countless good deeds with one thought. But one thought can also give rise to endless affliction and ignorance and lead us to commit countless evil deeds. Both are due to a single thought. So, with kind thoughts, everything will be good. Thus, “Myriad types of flowers are scattered.”

All kinds of wonders making the land magnificent: The Buddha is replete with Ten Powers. All Buddhas and Bodhisattvas possess the Ten Powers, the [Fourfold] Fearlessness and the Eighteenfold Disctictive Dharma.

It means dignity and beauty manifest everywhere. All that the eyes come into contact with is “all kinds of wonders making the land magnificent.” This means that Buddha is replete with Ten Powers. All Buddhas and Bodhisattvas possess the Ten Powers, the [Fourfold] Fearlessness and the Eighteenfold Distinctive Dharma. When we do things, we all experience both successes and failures. Buddhas’ and Bodhisattvas’ direction is certain, and they simply do what must be done without fear. They have ten kinds [of powers]. These are called by many names. “The Ten Powers, the [Fourfold] Fearlessness.”

There are ten kinds [of powers] as well as the Eighteenfold Distinctive Dharma. They also have the Eighteenfold Distinctive Dharma. This is to say that all Buddhas are already internally full of wisdom. The wisdom of the Buddha already pervades the entire universe. All principles of the universe are contained within His mind. Thus, “All Buddhas are internally full of wisdom.” Their minds are equal to the entire universe. Nothing is incomprehensible to Them. Thus, “All Buddhas are internally full of wisdom and externally manifest the virtues of the [Fourfold] Fearlessness.”

This refers to how all Buddhas are internally full of wisdom and externally manifest the virtues of the [Fourfold] Fearlessness. All Their merits and virtues of wisdom transcend all things in the world. This is not a state that ordinary beings, Two Vehicle practitioners or Bodhisattvas are able to reach. Hence these are called Distinctive [Dharma] [Radiant Light] will have the Thirty-Two Marks and the Eighty Excellent Characteristics. Thus it says that all kinds of wonders make the land magnificent.

The Buddha, because He fears nothing, externally manifests the virtues of fearlessness and ease. So, “All Their merits and virtues of wisdom” transcend all things in the world. There is nothing in the world whose principles the Buddha is unaware of. This kind of wisdom is fundamentally indescribable. Ordinary beings, Two Vehicle practitioners and even Bodhisattvas are unable to reach [His wisdom]. Hence, it is called Distinctive Dharma.

In addition to all this, the Buddha also has the Thirty-Two Marks and the Eighty Excellent Characteristics. There are many details to these, but we are unable to analyze them one by one now. In summary, the virtues and merits the Buddha has accumulated throughout His past lives [are countless]. This kind of magnificence surely is not a state we ordinary beings can reach. So, because of this, it says “all kinds of wonders.” This all depends on the Buddha’s magnificence; all Buddhas must reach this level. This is attaining Buddhahood. Therefore, in the future, Venerable Kasyapa will also be able to reach such a state. This is what is meant by “all kinds of wonders.” The land is wondrous, and the appearance of that Buddha is magnificent.

The land is level without hills or pits: [This is] because His mind does not discriminate between high and low. Because He eliminates greed, anger, ignorance, arrogance and doubt, it is without hills and pits. Because He eliminates the view of self, extreme views, deviant views stubborn views and the views of deviant precepts as well, it is without hills or pits.

“The land is level, without hills or pits. [This is] because his mind does not discriminate between high and low.” We must diligently engage in spiritual practice. If our minds are level, the land will be level. If our minds are pure, the land will be peaceful. It is the same principle.

Thus, “[It is] without hills or pits.” This means we must eliminate greed, anger, ignorance, arrogance and doubt, the view of self, extreme views, deviant views, stubborn views and the views of deviant precepts as well. This is being completely “without hills or pits.” These are all the [afflictions] we ordinary people have, the afflictions we must eliminate so that our [minds] can be even and level, completely “without hills or pits.” There will be no pits, so the land will be very level.

In summary, we must be mindful. If we want to actualize the Six Perfections in all actions, we must connect with the principles of suffering, begin to form aspirations and make great vows. The Four Great Vows and Four Infinite Minds are the universal vows of all Buddhas. This is the path that Bodhisattvas must follow. So, all our actions determine this magnificence. The magnificence of the land is that Buddha’s circumstantial retribution. There are so many wise people coming together, and the environment is so magnificent. This is the result of spiritual practice. Where there is a cause, there is an effect. Therefore we must have faith, and we must always be mindful!

Episode 937 – Purity of the Threefold Karma Brings Joy

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>> Forming aspirations for the sake of Bodhi, we attain wisdom. Taming afflictions in our practice, we attain Bodhi. Observing all things in our practice, we attain prajna. Realizing the practice of non-arising patience, we realize the path to awakening.

>> “He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation, he will attain Buddhahood.”  [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy. ”   [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> His land will be clear and pure; the ground is made of crystal: There is nothing defiled, filthy or evil. The ground of people’s minds is as bright and pure as crystal. When people’s minds are pure, the land is pure. As the sentient beings in that land are all pure in their Threefold Karma, his land will be clear and pure. Their minds are crystal clear because their ignorance has been eliminated. In response the ground will be made of crystal.

>> Numerous trees of treasure line the roadsides: This refers to Bodhi-trees forming forests of orderly lines along the roadsides of the Right Path. He is replete with the seven tree[-branches] of Bodhi, so there are numerous trees of treasure. He has cultivated the Eightfold Right Path, so the trees line the roadsides.

>>The Seven Factors of Bodhi: 1. The factor of discernment 2. The factor of diligence 3. The factor of joy 4. The factor of peace 5. The factor of thought 6. The factor of Samadhi 7. The factor of renunciation. This means to let go of all deluded teachings and put the Right Dharma into practice.

>> The Eightfold Right Path is to have right views, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness and right Samadhi. By cultivating the Eightfold Right Path, one can realize the fruit of Arhatship.

>> Golden cords border its roads. Everyone is happy to see such conditions: He is firm in his practice of the Dharma, thus it says there are golden cords. These are each arranged beside the borders to enable people to walk the Right Path. Because this environment is exceptional, those who behold it are filled with joy.

>> The Four Great Vows: All Buddhas have the universal vows and unique vows. The Four Great Vows are the universal vows of all Buddhas. When They form Their initial aspirations, They must make these vows.

>> The Four Great Vows–

1. I vow to deliver countless sentient beings: By connecting with the truth of suffering, we make the vow to deliver countless beings.
2. I vow to eliminate endless afflictions: By connecting with the truth of causation, we make the vow to eliminate endless afflictions.
3. I vow to learn infinite Dharma-doors. By connecting with the truth of the Path, we make the vow to learn infinite Dharma-doors.
4. I vow to attain unsurpassed Buddhahood: By connecting with the truth of cessation, we make the vow to attain unsurpassed Buddhahood.

>> Golden cords border its roads: Because he has great compassion, he embraces all sentient beings with unconditional loving-kindness. By giving rise to loving-kindness and compassion and making the great vows, Buddhas vow to relieve sentient beings of suffering and to give them joy. Thus all who behold it are filled with joy.

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“Forming aspirations for the sake of Bodhi, we attain wisdom. Taming afflictions in our practice, we attain Bodhi.
Observing all things in our practice, we attain prajna. Realizing the practice of non-arising patience, we realize the path to awakening.”

We engage in spiritual practice in the hope that our pure intrinsic nature will be able to manifest. If we want our pure and undefiled enlightened nature to manifest, the only way is to eliminate our ignorance. To do that, we must earnestly form aspirations, have the resolve of the Four Infinite Minds and of the Four Great Vows. We must earnestly form aspirations and put the teachings into practice to move in the direction of our aspirations. Our goal must be to attain wisdom. Wisdom allows us to accurately move forward in the direction we have chosen. This is wisdom.

To have wisdom, we must first tame our afflictions. Relying on the Dharma, we can eliminate the afflictions we have had, layer by layer. When we understand, realize and are clear about this, we will no longer give rise to desires. We will use precepts to tame [afflictions] and guard against wrongs and stop evils. When external afflictions no longer affect us and internally we are pure, we will be able to attain Bodhi.

“Bodhi” means awakening. Wisdom is produced through awakening. So, we must work hard to observe [all things]. When wisdom manifests, Bodhi and enlightenment will also manifest. So, we must earnestly cultivate contemplation. Cultivating contemplation means we must constantly observe all things in our practice. The world is filled with ignorance and wrongdoings. We must first be able to clearly discern this, then we will be able to observe all things.

In the past, when the Buddha was at Rajagrha, Devadatta had used many different ways to create trouble for the Sangha. He had attempted to hurt and kill the Buddha in many various ways. Although this had created trouble for the Sangha and the Buddha had been put in danger, the Sangha had remained intact, and the Buddha was still respected by everyone. So Devadatta thought to himself, “What can I do that the Buddha will not be able to accept, so He will be criticized by people?”

Devadatta used [the following] method. He told some upasakas and upasikas that. “In the past, my attitude toward the Buddha was really too much. I constantly set traps for Him. Now I want to openly repent to the Buddha. I believe the Buddha will forgive me since. He has a broad and accommodating heart. I will go back and repent to the Buddha.” He told them this. In his mind, he thought, “If I openly repent to the Buddha and. He does not accept my repentance, then many people will criticize the Buddha for not having a broad and accommodating heart.”

Using this method, he approached the Buddha. Devadatta said to the Buddha, “I am willing to repent and start my spiritual practice over. I will find a quiet place,” meaning a place that is pure. “I will earnestly engage in spiritual practice. Venerable Buddha, please forgive me; I repent to you.” The Buddha said to Devadatta, “People must be generous and straightforward. If you use flattering or false words, if you speak things which are not true, if you have an intent to flatter, no matter how you repent, you will still lack the Dharma. No true principles can be taken into your heart.” This means that the Buddha did not give Devadatta any chance to repent. The Buddha pointed out that. Devadatta’s heart was false and devious. False means what he said was untrue. Devious means he was trying to flatter. These kinds of untrue words show that he lacked the Dharma. He did not take the Dharma into his heart.

Some non-Buddhist practitioners said, “Devadatta has repented to the Buddha, but the Buddha was unwilling to accept him. Doesn’t this suggest His heart isn’t so broad?” These Brahmin practitioners and non-Buddhist teachers began to criticize the Buddha. But the bhiksus believed what the Buddha had said and quickly explained to everyone that Devadatta was not being truthful. When the Buddha heard this, He knew that the bhiksus understood His mind. The Buddha then said, “Everyone, you should know that people’s hearts have this kind of ignorance and deceit. They may be known as good people, but actually, their minds are not disciplined, and there are poisonous thoughts in their hearts.”

The same principle applies to how we treat others. Although we should show love towards everyone, people are still unenlightened. There is much conflict and disruption in society. We must cultivate contemplation and observe all things in our practice. This is how we can attain prajna. Prajna refers to pure wisdom. Only in this way can we realize the practice of non-arising patience.

Previously we already discussed how. Kasyapa had received predictions of Buddhahood from the Buddha. He will be able to serve 300 trillion Buddhas. His land will be magnificent, and his lifespan will be very long. The people in that land will all be very wise. The eras of Right Dharma and Dharma-semblance will both last a very long time. These are the fruits attained by Venerable Kasyapa through his cultivation of purifying practices. He had even attained “non-arising patience.” So, “He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation, he will attain Buddhahood.”

The next sutra passage states,

“His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy.”

His land will be clear and pure; the ground is made of crystal: There is nothing defiled, filthy or evil. The ground of people’s minds is as bright and pure as crystal. When people’s minds are pure, the land is pure. As the sentient beings in that land are all pure in their Threefold Karma, his land will be clear and pure. Their minds are crystal clear because their ignorance has been eliminated. In response the ground will be made of crystal.

This passage also appeared in the long-form prose. It states, “His land will be clear and pure; the ground is made of crystal.” It is free of defiled or filthy phenomena. This land is very magnificent. Every single place there is very pure, and all things that meet the eyes are very dignified and orderly precious objects. There are absolutely no defiled things. This is because the ground of everyone’s minds are as bright and pure as crystal․ His land will be clear and pure; the ground is made of crystal: There is nothing defiled, filthy or evil. The ground of people’s minds is as bright and pure as crystal. When people’s minds are pure, the land is pure. As the sentient beings in that land are all pure in their Threefold Karma, his land will be clear and pure. Their minds are crystal clear because their ignorance has been eliminated. In response the ground will be made of crystal. “When people’s minds are pure, the land is pure.”

So, “The sentient beings in that land are all pure in their Threefold Karma.” The people are all pure in their Threefold Karma. Their karma of speech, karma of body and karma of mind, the Threefold Karma, are all pure. This shows that. “Their minds are crystal clear because their ignorance has been eliminated.” Everyone from this land has the same pure mindset as the Buddha, as they have eliminated all of their ignorance. Those who engaged in spiritual practice before will all gather in this land. So, because of their [pure] hearts, “in response the ground will be made of crystal.”

Numerous trees of treasure line the roadsides: This refers to Bodhi-trees forming forests of orderly lines along the roadsides of the Right Path. He is replete with the seven tree[-branches] of Bodhi, so there are numerous trees of treasure. He has cultivated the Eightfold Right Path, so the trees line the roadsides.

“Numerous trees of treasure line the roadsides.” This refers to Bodhi-trees forming forests of orderly lines along the roadsides of the Right Path. He is replete with the seven tree[-branches] of Bodhi, so there are numerous trees of treasure. He has cultivated the Eightfold Right Path, so the trees line the roadsides. There are numerous trees of treasure all lined up in a very orderly fashion. When the wind blows, a scent will come forth. This expresses that our minds are very dignified and very orderly. By engaging in spiritual practice, we gain virtue. “This refers to Bodhi-trees forming forests of orderly lines”; these trees are growing abundantly. “On the roadsides of the Right Path” means this road is very straight and wide. This represents the “seven tree[-branches] of Bodhi and the Eightfold Right Path.”

Do you remember, in the 37 Practices to Enlightenment, there are Seven Factors of Bodhi and the Eightfold Right Path. These are the things that we must practice. Among the 37 Practices to Enlightenment, these are the foundation for spiritual practice. The Seven Factors of Bodhi and the Eightfold Path are like the seven tree[-branches] of Bodhi and the trees along the Eightfold Right Path, Thus, “The trees line the roadsides.”

The Seven Factors of Bodhi: 1. The factor of discernment 2. The factor of diligence 3. The factor of joy 4. The factor of peace 5. The factor of thought 6. The factor of Samadhi 7. The factor of renunciation. This means to let go of all deluded teachings and put the Right Dharma into practice.

The Seven Factors of Bodhi are something that we should all remember.

“The branch of discernment” is also called “the factor of discernment. The factor of diligence” means that in addition to discerning the Dharma, we must also be diligent. When we diligently engage in spiritual practice, we must also be joyful. When we are joyful, we will be at peace. If the Dharma is in our heart every day and we are diligent and joyful every day, we will feel very peaceful.

Next is “the factor of thought.” Our every thought must be on the path to awakening. When they are not affected by external conditions, that is “the factor of Samadhi.” To give without any expectations is called “the factor of renunciation.” We renounce all [thoughts of] fame and profit and let go of all afflictions due to giving with expectations and greed.

The Eightfold Right Path is to have right views, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness and right Samadhi. By cultivating the Eightfold Right Path, one can realize the fruit of Arhatship.

The Eightfold Right Path is to have right views, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness and right Samadhi. If we can cultivate the Eightfold Right Path, we can realize the fruit of Arhatship.

If we can cultivate the Eightfold Right Path in our daily living, we will have the right perspective; our thinking will be correct and our speech will be free of deceit or falsehood and free of harsh words. In this way we have right speech and right actions and will be without regrets after we speak. With right action, everything we do is correct. Right livelihood [means] in our lives, we should be content with what we have and work hard to earn a living. Right diligence is to be earnestly diligent and seize every minute and every second. At every moment, we must have right thinking and Samadhi. Right thinking is found in Samadhi.

By cultivating the Eightfold Right Path, one can realize the fruit of Arhatship. This way, we will not have afflictions and ignorance constantly multiplying in our minds.

Golden cords border its roads. Everyone is happy to see such conditions: He is firm in his practice of the Dharma, thus it says there are golden cords. These are each arranged beside the borders to enable people to walk the Right Path. Because this environment is exceptional, those who behold it are filled with joy.

If we can do this, it means that in our actions we will not be transgressing or violating precepts. This is the meaning of. “Golden cords border its roads.” It is as if golden cords are being used to keep our path straight. So, “All who behold it are filled with joy.” Everyone is happy to see such conditions.

“He is firm in his practice of the Dharma, thus it says there are golden cords. These are each arranged beside the borders to enable people to walk the Right Path. Because this environment is exceptional, those who behold it are filled with joy.” When our minds are firm, our actions will be very proper. The teachings of the Path are [like] golden cords that are used to help us stay on the path.

“These are each arranged beside the borders.” The cords are placed along of the border; this way we will stay within the boundaries.

Hence, they “enable people to walk the Right Path [This] environment is exceptional.” When we walk the Right Path, this will be our conditions, our environment. We must put effort into being mindful and not let ignorance and afflictions cause troubles for us. If we put in effort to walk the straight path, then our environment will be exceptional. “Those who behold it are filled with joy.” It will make everyone joyful when they see it.

The Four Great Vows: All Buddhas have the universal vows and unique vows. The Four Great Vows are the universal vows of all Buddhas. When They form Their initial aspirations, They must make these vows.

We must make the Four Great Vows. Everyone knows that the Four Great Vows are the universal vows of all Buddhas. When They form Their initial aspirations, They must make these vows. All Buddhas from the past, present and future must make these universal vows. All Buddhas must make these vows and practice them.

“I vow to deliver countless sentient beings.” Because they connect to the truth of suffering, they vow to deliver countless sentient beings. We all know the world is a place of suffering, so we must engage in spiritual practice. We must dedicate ourselves and go among people to form affinities with suffering sentient beings. So, we vow to deliver countless sentient beings. This is the first vow of all Buddhas.

The second vow is. “I vow to eliminate endless afflictions.” We have accumulated all kinds of suffering, so we must start from the “truth of causation” and eliminate all our afflictions. This is also the vow of all Buddhas. Next, “I vow to learn infinite Dharma-doors.” There are infinite Dharma-doors. We must diligently engage in spiritual practice on the Path, so we “vow to learn infinite Dharma-doors.”

The forth vow is. “I vow to attain unsurpassed Buddhahood.” This is “connecting with the truth of cessation.” Because there are the Four Noble Truths, we must put these four Dharma-doors into practice. If we can understand that afflictions are endless, we must make the vow to earnestly eliminate [them]. We must eliminate all afflictions. So, “I vow to attain unsurpassed Buddhahood.” If we do not eliminate our afflictions, then we will never be able to attain Buddhahood.

The Four Great Vows–

1. I vow to deliver countless sentient beings: By connecting with the truth of suffering, we make the vow to deliver countless beings.
2. I vow to eliminate endless afflictions: By connecting with the truth of causation, we make the vow to eliminate endless afflictions.
3. I vow to learn infinite Dharma-doors. By connecting with the truth of the Path, we make the vow to learn infinite Dharma-doors.
4. I vow to attain unsurpassed Buddhahood: By connecting with the truth of cessation, we make the vow to attain unsurpassed Buddhahood.

This is having “golden cords border its roads.” This means we have great compassion and with unconditional loving-kindness can embrace all sentient beings. We can embrace and protect many sentient beings. This is having unconditional loving-kindness, giving rise to loving-kindness and compassion. Every Buddha must have this. This state is when a Buddha gives rise to loving-kindness and compassion and forms great vows to relieve the suffering of sentient beings. Using compassion and the power of vows, Buddhas can deliver sentient beings. This way, sentient beings can transcend suffering and attain joy. So, all who behold it are filled with joy. “Golden cords border its roads. All who behold it are filled with joy.”

Golden cords border its roads: Because he has great compassion, he embraces all sentient beings with unconditional loving-kindness. By giving rise to loving-kindness and compassion and making the great vows, Buddhas vow to relieve sentient beings of suffering and to give them joy. Thus all who behold it are filled with joy.

We must have the Four Great Vows and the Four Infinite Minds, loving-kindness, compassion, joy and equanimity.

The Four Great Vows are a response to suffering, causation, cessation and the Path. We must be very mindful. How can we transcend our suffering? How can we stop accumulating the causes and conditions for afflictions? How can we be diligent and put effort into walking the Bodhi-path, the direct path to Buddhahood and eventually reach the state of Buddhahood? This requires that we be mindful. We must have right thinking. We must earnestly observe this world and people’s mindsets.

We must put effort into attaining non-arising patience in this evil turbid world. Within this evil turbid world, non-arising patience can make our minds open and spacious. In this way, we will be able to make the Four Great Vows and the Four Infinite Minds and become equal to the Buddha. Thus, we bring the universal vows together to earnestly engage in spiritual practice. Let us always be mindful!

Episode 936 – Purifying Practices for Attaining Buddhahood

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>> We must awaken to the true principles of our nature. The body of our nature is the Dharma-body. The true and pure Dharma of all Tathagatas is deep and clear, ever tranquil and complete. With boundless true merits and virtues, the Buddha [teaches] all Dharma with the nature of equality.

>> “Wishing to restate His meaning, [He] then spoke in verse ‘I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime after countless kalpas, will become a Buddha’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct and make offerings to the supreme. Two-Footed Honored Ones.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. From what he has already done in the past, he will in the future be able to serve and meet many Buddhas 300 trillion: That is the number he will meet.

>> For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct: The verses proclaim that by cultivating wisdom with the Dharma, his purifying practices completely encompass the Six Paramitas.

>> For the sake of perfecting Buddha-wisdom, he will purify his body and mind and cultivate all purifying practices. The depth and breadth of the Tathagata’s wisdom is like a deep, expansive and bottomless ocean.

>> Cultivating purifying Brahma-conduct refers to the practices monastics use to be freed from desires. We must know that every Buddha of the Three Periods becomes a monastic and cultivates purifying practices to attain perfect enlightenment.

>> And give offering to the supreme Two-Footed Honored Ones: The mind is what can give offerings to the Two-footed Honored Ones of blessings and wisdom. The supreme World-Honored Ones are the subject of these offerings.

>> [He] cultivated and practiced all kinds: Having been deluded for a long time, we destroy our own mind of goodness. Now that we have begun to awaken and understand, we return to our original nature. This is called cultivating. Gradually improving and advancing is called practicing

>> Unsurpassed wisdom: The wisdom of realizing everything is called unsurpassed wisdom. This refers to how those cultivating the Two Paths and Five Bodhis can attain the Buddha’s unsurpassed wisdom.

>> In his final incarnation, he will attain Buddhahood: In his final incarnation of equal enlightenment, he will attain perfect enlightenment. The final incarnation is the lifetime in which one attains enlightenment. Thus it is called the final incarnation.

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“We must awaken to the true principles of our nature. The body of our nature is the Dharma-body.
The true and pure Dharma of all Tathagatas is deep and clear, ever tranquil and complete.
With boundless true merits and virtues, the Buddha [teaches] all Dharma with the nature of equality.”

Everyone, we listen to the Dharma daily, but have we taken it to heart? Have we looked within ourselves to find our [true] nature? What exactly is our nature? For a long time I have repeatedly emphasized the true principles of our nature. I have continually stressed this. Each and every one of us intrinsically has a nature of True Suchness. I wish for everyone to more thoroughly understand that the true principles abide in our minds. This true principle of our nature of True Suchness pervades the universe and all Dharma-realms. This principle is what we should mindfully seek out. How can the True Suchness within us merge with the true principles of the universe?

This is what the Buddha came to the world to teach us, so that when our minds are in a state of purity we can experience the principles of all things in the world. He hoped our minds would be clear so that we understand all things, tangible or intangible, have their own nature; all contain their own principles. “The body of our nature is the Dharma-body.” We inherently have this nature of True Suchness, which is wisdom equal to that of the Buddha; our minds can understand all things clearly.

I hope that in our spiritual practice we can eliminate our hindrances and awaken to the true principles of our nature. We must not allow ourselves to be hindered. We must understand our own nature, which is the Dharma-body. The Dharma-body is the true principles. With it, we can universally grasp and understand the nature of all phenomena. We can understand everything. This is what we strive for in spiritual practice.

So, “the true and pure Dharma of all Tathagatas” is the true and pure teachings of the Buddha. What does the true and pure Dharma of all Tathagatas look like? “It is deep and clear, ever tranquil and complete.” Their minds are very tranquil and serene, just like the surface of a mirror which can reflect an open and spacious state. This mirror of the mind is intrinsic to all of us, but [layer after layer] of ignorance and filth has tainted the mirror and turned it black. Is the mirror itself damaged in any way? It is not damaged at all. Its radiance is retained inside. As long as we can mindfully keep polishing the mirror, it will naturally remain clean. The mirror’s intrinsic quality is to reflect the outside world.

The same principle applies to us; our intrinsic nature is deep and clear, ever-tranquil and complete. Everyone intrinsically has it. It is equally present in everyone. This is why the Buddha wanted all of us to gradually eliminate our ignorance and nurture our wisdom bit by bit. This was the sincere intention the Buddha had towards sentient beings.

“With boundless true merits and virtues, the Buddha [teaches] the Dharma with the nature of equality.” For the sake of sentient beings, the Buddha [accumulated] boundless merits and virtues. Lifetime after lifetime, kalpa after kalpa, the Buddha was always mindful of sentient beings. This was His true, original intent. His true, original intent was to come to the world lifetime after lifetime and continually accumulate merits and virtues through internal cultivation and external practice and by treating all sentient beings equally.

The previous sutra passage was the end of a section. It was the end of the long-form prose section in which the Buddha had already finished bestowing predictions of Buddhahood upon Venerable Kasyapa. However, He now repeated [His teaching]

“Wishing to restate His meaning, [He] then spoke in verse ‘I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime after countless kalpas, will become a Buddha’.”

He said this to everyone once more. Perhaps some had arrived late, taking their time. They were not earnestly listening to the Dharma; they were taking their time. These people who were taking it slow had not heard. The Buddha in His compassion [felt that] although they had only just arrived, the prediction for Kasyapa was very important, so He repeated it again for them. Perhaps there were those who had poor memory or who did not have very a sharp understanding, so He repeated it for them again. These were the verses He spoke.

Kasyapa, in future lifetimes, “[will pass through] countless kalpas.” He still needs to go through a very long time, because he must still meet 300 trillion Buddhas and in Their presence receive the teachings and accumulate merits and virtues. He still needs to form good affinities with others and undergo training by going among people in order to develop his wisdom. So, he will have to learn from so many Buddhas. Thus, “After countless kalpas, he will become a Buddha.” He, too, will attain Buddhahood in the future.

This is how the verse continues “In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct and make offerings to the supreme. Two-Footed Honored Ones.”

“In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct and make offerings to the supreme. Two-Footed Honored Ones.”    

He must still undergo this process of making offerings to 300 trillion Buddhas. Since all Buddhas share the same path, he will highly respect all of them. He will revere the wisdom of those Buddhas and cultivate Brahma-conduct at Their feet, just as he did under Sakyamuni Buddha. When he first made his aspirations, he would cultivate purifying practices

“and make offerings to the supreme. Two-Footed Honored Ones.” He will use purifying practices to make offerings to each of those Buddhas. What each Buddha teaches him, he will wholeheartedly accept, uphold and put into practice. These are the most supreme offerings. He does not make physical offerings. With his utmost reverence, he puts the teachings into practice to make offerings to the Two-Footed Honored Ones. They are Great Enlightened Ones, the ones replete with both blessings and wisdom

In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. From what he has already done in the past, he will in the future be able to serve and meet many Buddhas 300 trillion: That is the number he will meet.

“From what he has already done in the past, he will in the future be able to serve and meet many Buddhas.” Whether in the past or in the future, he will surely meet many Buddhas life after life. Those Buddhas’ teachings of True Suchness will continually remain in his heart for all his subsequent lifetimes “300 trillion” is certainly a large number.

For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct: The verses proclaim that by cultivating wisdom with the Dharma, his purifying practices completely encompass the Six Paramitas.

This is what we must undergo in the course of our spiritual practice. “For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct” ․For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct: The verses proclaim that by cultivating wisdom with the Dharma, his purifying practices completely encompass the Six Paramitas. We have often spoken of “Brahma-conduct.” We must earnestly cultivate our wisdom if we want to cultivate purifying practices. We should understand this teaching clearly. “For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct.” This is the meaning of repeating the teachings, to help everyone more deeply understand. Wisdom is cultivated through purifying practices. If our mirror is not wiped clean, it cannot reflect the outside world. Only with wisdom can we have that extreme clarity. “Brahma-conduct” specifically refers to cultivating purifying practices. This can only be done through the Six Paramitas of giving, upholding precepts, patience diligence, Samadhi and wisdom. This must be done among people. We go among people in order to attain Buddhahood. To achieve the wisdom of the Buddha,

[one’s practice] must “completely encompass the Six Paramitas.” Brahma-conduct does not mean avoiding interactions with others in order to remain pure, no. It requires us to go among others and interact with them without becoming defiled in the process. So, if we are able to practice giving, as well as upholding the precepts and being diligent and patient, then while we are in this world, we naturally will be able to master our cultivation of contemplation. We must thoroughly understand and earnestly contemplate. What methods can we use as we go among people while not being influenced by them? Cultivating contemplation is Samadhi. Our wisdom arises through the power of Samadhi. This is the Dharma.

For the sake of perfecting Buddha-wisdom, he will purify his body and mind and cultivate all purifying practices. The depth and breadth of the Tathagata’s wisdom is like a deep, expansive and bottomless ocean.

So, [he did this] “for the sake of perfecting Buddha-wisdom.” To cultivate Brahma-conduct, we must practice the Six Paramitas, and they must be practiced among others.

So, “He will purify his body and mind and cultivate all purifying practices.” We must be pure in body and mind as we go among others to cultivate various purifying practices. Without turbidity, how could there be purity? Even amidst the turbidity of others, we must maintain our purity. Doing so takes effort; this is our spiritual practice.

It also says, “The depth and breadth of the Tathagata’s wisdom is like a deep, expansive and bottomless ocean.” The Tathagata’s wisdom is just like an ocean; it is both deep and expansive. The Tathagata’s wisdom comes from “cultivating purifying Brahma-conduct”

“Cultivating purifying Brahma-conduct” refers to “the practices monastics use to be freed from desires. We must know that every Buddha of the Three Periods becomes a monastic and cultivates purifying practices to attain perfect enlightenment.”

Every Buddha, before attaining Buddhahood, must definitely be a monastic first. Becoming a monastic means that we will forsake limited love and selfish desire, the desires related to having a family. Thus we are able to concentrate; we must abandon our limited love in favor of great love for all the world’s sentient beings. Generations of Dharma Masters and past and future Buddhas all have to become monastics. Only then could they shoulder the Buddha-Dharma

for the sake of the world’s sentient beings. “Every Buddha of the Three Periods becomes a monastic and cultivates purifying practices to attain perfect enlightenment.” All Buddhas in the past and future are the same. Thus, we say all Buddhas share the same path. It is the same path that everyone walks. It starts with the resolve to engage in spiritual practice. Once they renounce the lay life and become disciples of the Buddha, they become SakyamuniTathagata’s great family and work for the world’s sentient beings. When it comes to family, all the world is their family. When it comes to thoughts, all their thoughts were for the world.

And give offering to the supreme Two-Footed Honored Ones: The mind is what can give offerings to the Two-footed Honored Ones of blessings and wisdom. The supreme World-Honored Ones are the subject of these offerings.

Thus, Kasyapa will “make offerings to the supreme. Two-Footed Honored Ones.” This is because all Buddhas relinquish Their families in order to concentrate on spiritual practice and cultivate Their blessings and wisdom among others lifetime after lifetime. They follow this path for countless kalpas. Therefore, They are worthy of our “making offerings to the supreme. Two-Footed Honored Ones.” They are replete with blessings and wisdom. So, “The mind is what can give offerings to the. Two-footed Honored Ones of blessings and wisdom, [to] the supreme World-Honored Ones.” We use our minds to give sincere offerings to the Two-footed Honored One, who have blessings and wisdom. Thus, it is with sincerity that we make offerings and practice according to the teachings.

Next it continues, “He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation he will attain Buddhahood.”

“He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation he will attain Buddhahood.”

This passage is saying that, through this kind of spiritual practice, through cultivating and practicing all kinds of unsurpassed wisdom, he will, in his final incarnation, attain Buddhahood. Though it may take a very long time, if he continues on wholeheartedly in this way and his mind remains undefiled, no matter how long it takes he will ultimately attain Buddhahood. This is “cultivating and practicing all kinds”

[He] cultivated and practiced all kinds: Having been deluded for a long time, we destroy our own mind of goodness. Now that we have begun to awaken and understand, we return to our original nature. This is called cultivating. Gradually improving and advancing is called practicing

[He] cultivated and practiced all kinds. “Having been deluded for a long time, we destroy our own mind of goodness.” So, “Now we have begun to awaken and understand.” This is saying that we, as ordinary people, have been deluded for a very long time, lost in the state of unenlightened beings. Our minds have become defiled, and it is we ourselves who have created our own defilements. By now, we have causes and conditions that enable us “to begin to awaken and understand.” Now, after having truly listened to the Buddha-Dharma, we have begun to understand all of this.

So, “We return to our original nature.” Now that we understand, we recover our pure intrinsic nature. Our pure intrinsic nature, this pure enlightened essence, is the true principles. Now we understand all of this.

“This is called cultivating.” Having understood, we begin to be diligent and put effort into our practice in order to “gradually improve and advance.” We advance step by step. Even if it takes a very long time and we have to serve 300 trillion Buddhas and engage in practice under all those Buddhas, as long as our thoughts are pure and we advance step by step, naturally we will recover our intrinsic nature and develop our wisdom. Then, this is “unsurpassed wisdom”

Unsurpassed wisdom: The wisdom of realizing everything is called unsurpassed wisdom. This refers to how those cultivating the Two Paths and Five Bodhis can attain the Buddha’s unsurpassed wisdom.

“Unsurpassed wisdom” is “the wisdom of realizing everything.” Through practice, we comprehend and understand. When it comes to wisdom, there is impartial wisdom and discerning wisdom. With discerning wisdom, we know right from wrong. When we attain impartial wisdom, we treat all with equality. This equality means we view all with impartial compassion. That is, when we are replete with wisdom, we naturally view all equally with compassion. This is Buddha-wisdom, which we call unsurpassed wisdom. “This refers to how those cultivating the Two Paths and Five Bodhis can attain the Buddha’s unsurpassed wisdom”

In his final incarnation, he will attain Buddhahood: In his final incarnation of equal enlightenment, he will attain perfect enlightenment. The final incarnation is the lifetime in which one attains enlightenment. Thus it is called the final incarnation.

“In his final incarnation he will attain Buddhahood.” In the end, after achieving Bodhi, he will naturally attain his “final incarnation.” When he returns to the world in his final incarnation, he will attain Buddhahood. Thus, equal enlightenment is reached in our final incarnation; we will then attain perfect enlightenment. At the end of our spiritual practice, we will have eliminated all of our afflictions and all our dust-like ignorance and delusions. Our impartial compassion will have reached its highest level, above “all I have seen in the world.” This Dharma will pervade the entire universe and all Dharma-realms. “Of all I have seen in the world, there is nothing at all that is like the Buddha.” Wisdom like this marks the attainment of perfect enlightenment. Equal enlightenment is attained in one’s final incarnation. This is when one attains Buddhahood and perfect enlightenment.

The power to do this begins in our own minds. This is why we just said that. “We must awaken to the true principles of our nature.” We should always try to understand that our nature is something so close to our heart. It is that close. Every day and every moment, our bodies and minds come into contact with the outside world, which causes us to worry or feel happy. All these are related to external phenomena.

This is to say, in our daily living, there are many things we must interact and deal with. Have we really awakened to our nature? When it comes to the principles surrounding us, have we actually come to understand them? So, shouldn’t we be very mindful? Only then will we be able to achieve boundless and true merits and virtues and reach a state of [teaching] all Dharma with the nature of equality, of bringing purity to people’s minds.

We must all strive for radiance in our minds and not allow our minds to grow dark. This depends on the aspirations we form and whether we use our sincerity to share with and purify sentient beings. So, we must always be mindful!

Episode 935 – The Cause of Our Practice Is Diligence

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>> In his land, his family and followers are many, and even the maras protect the Buddha-Dharma. Great provisional means reveal the path so all can reach the path to Buddhahood. They are outside protectors and followers who can practice without obstructions. Because of his diligent causal practice, he has the effect of not attracting mara-deeds.

>> “In that country, there are countless billions of Bodhisattvas. The assemblies of Hearers are also countless in number. Hearers are those who listen to the Dharma. There are also many spiritual practitioners there. There are no mara-deeds. There are not any obstructions. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> At that time the World-Honored One, wishing to restate His meaning, then spoke in verse ‘I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime after countless kalpas, will become a Buddha’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Repeated verse: This restates the meaning of the previous prose. As for the words and sentences, sometimes the prose is extensive and the verses simple, or the verses extensive and the prose simple. The meaning and principles are sometimes profound in the verses and shallow in the prose. In the text, earlier and later passages differ from each other. The prose may be revealing, the verses hiding, or the verses revealing and the prose hiding. What is in the prose may not be in the verses, or the verses may have what the prose does not. This is all done to mutually reveal the meaning of the sutra, to allow people to understand it easily and also allow those who come later to be able to hear it in its entirety.

>> This is how the Buddha teaches the Dharma with skillful means to help all sentient beings be able to understand and awaken. Thus, these are called ‘easily understood words’. [Repeated] verse is one of the twelve divisions of the teachings.

>> I announce to you bhiksus, with my Buddha-eyes, I see that Kasyapa, in a future lifetime: The Buddha told the people of the assembly that with His Buddha-eyes, He saw Kasyapa in his future lifetime.

>> The Buddha is called the Great Enlightened One. The eyes of an enlightened one are called Buddha-eyes; they are eyes that can capture the true appearance of all phenomena. The Buddha-eyes can see into everything, beyond emptiness and existence, to the inconceivable principles.

>> In a future lifetime: The Three Periods of Time are the past, the present and the future, when spoken of in relation to the present moment. If the present moment is taken as the center, the moments that come after it are the future. When speaking of the Three Periods, lifetimes subsequent to the present one are future lifetimes.

>> After countless kalpas, [he] will become a Buddha: The Buddha-eyes see clearly. There are fundamental limits on [knowing] time; it is not something that sentient beings have the ability to comprehend, thus He said it will be countless kalpas.

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“In his land, his family and followers are many, and even the maras protect the Buddha-Dharma.
Great provisional means reveal the path so all can reach the path to Buddhahood.
They are outside protectors and followers who can practice without obstructions.
Because of his diligent causal practice, he has the effect of not attracting mara-deeds.”

We said previously that when Venerable Kasyapa attains Buddhahood in the future, his land will be called Radiant Virtue. The people there will all be wise, Bodhisattvas that have formed great aspirations. The people there will be kind, and even if there are still those who do not wish to listen to the Buddha-Dharma, they will nevertheless protect the Buddha-Dharma. This is what we spoke of previously. In that land, “His family and followers are many, and even the maras protect the Buddha-Dharma.” This is truly not easy to accomplish.

All of this comes from spiritual practice. In the causal stage of spiritual practice, if our minds are very pure and undefiled by any afflictions, if we can constantly maintain simplicity in our way of living, without any greed or desire or any kind of discursive thoughts arising in our minds, then as we go among others, our minds will remain undisturbed by people, matters and objects. This is the level we must achieve in our spiritual practice.

Venerable Kasyapa, in past lifetimes, lifetime after lifetime, had already engaged in these purifying practices. So now, at the Lotus Dharma-assembly, the Buddha bestowed a prediction upon him. The epithet the Buddha predicted for him upon attaining Buddhahood in the future is Radiant Light, and his land will be called Radiant Virtue. For Venerable Kasyapa to engage in spiritual practice and attain Buddhahood, he will need to go through a process of serving and meeting 300 trillion Buddhas. He must still serve 300 trillion Buddhas to gain that experience. Spiritual practice is not that easy. However, [to serve] 300 trillion Buddhas. I hope we can all look upon everyone we meet as a Buddha, as those who are giving us experience. In this very lifetime, how many people will we encounter who can help us gain experience? With all of them, we give rise to joy, respect and gratitude.

Since we have formed great aspirations and made great vows, we must go among people to create good affinities; we must go among people to nurture wisdom. So, whenever we meet someone, if we look upon each person as Buddhas, then perhaps in our future lifetimes, with all the people we meet life after life, the many good affinities we create will help us attain Buddhahood sooner. This was the Buddha’s intended meaning when. He made a prediction of Buddhahood for Kasyapa. The Buddha wished for us to experience His intent.

“In his land, his family and followers are many, and even the maras protect the Buddha-Dharma.” This is an extremely peaceful, pure and magnificent land; the people, matters and objects are all likewise magnificent. It is a place without any defilement, without even the slightest afflictions.

In spiritual practice, “Great provisional means reveal the path so all can reach the path to Buddhahood.” This means that even the maras there have healthy minds and do not disturb the Buddha-Dharma. They also protect it. This is like how people worship with incense. They may not necessarily have faith in the Buddha, but they know enough to show respect to the Buddha. In this way, gradually, they too will have the opportunity to hear the Buddha-Dharma in the future and reach the path to Buddhahood. These are called skillful means. Great provisional means reveal [the path]. The Buddha-Dharma must be [taught] like this; people are guided along the way step by step.

So, “They are outside protectors and followers who can practice without obstructions.” These are outside protectors. We who have formed aspirations to become monastics and engage in spiritual practice are inside [protectors] of the Buddha’s teachings. Those outside, people in society who listen to the Dharma or those who do not listen the Dharma, are all outside protectors. They can also practice the Bodhisattva-path. These are the “outside protectors and followers who can practice without obstructions.” They do not obstruct the Buddha-Dharma. They too can protect the Buddha-Dharma and create blessings among people. Not only do they not create obstructions, they can also protect the Buddha-Dharma.

So, “Because of his diligent causal practice, he has the effect of not attracting mara-deeds.” Because of past spiritual practice, long periods of diligent spiritual practice, in the future our retributions will allow us to not be disturbed by maras. As our causes do not attract mara-deeds, our causes will not obstruct the Buddha-Dharma. Moreover, we will even protect the Buddha-Dharma. This is a result of past lifetimes. In this lifetime, when he attains the fruit of Buddhahood, his land will never be disturbed by maras.

When Sakyamuni Buddha was in the world, there were very many mara-deeds. This was in fact His “great provisional means [to] reveal.” In the Buddha’s time, in Kapilavastu, there were many interpersonal conflicts. This is the Saha World, and Sakyamuni Buddha chose to be born in such a land and attain Buddhahood here. He came to teach these beings who were full of ignorance and afflictions to eliminate their suffering without delay, to elevate their true nature, their pure intrinsic nature, and manifest their goodness in order to help others. This was how the Buddha, Sakyamuni Buddha, used great provisional means to reveal [the Path] so all could reach the path to Buddhahood. This is how He taught and transformed everyone. Even if people were not entirely ready to accept the Buddha-Dharma, they would nevertheless protect the Buddha-Dharma. This was His “diligent causal practice.”

So, we must do our best not to obstruct others, for if we obstruct others in our lifetime, if we remain in conflict with others, our minds will mutually be unbalanced, and when we meet in future lifetimes, there will be debts to be repaid. With the karmic law of cause and effect and the good and bad causes between us, there will always be conflict. So, in this lifetime, we should earnestly plant wholesome seeds and avoid planting negative seeds.

The previous sutra passage states, ․”In that country, there are countless billions of Bodhisattvas. The assemblies of Hearers are also countless in number.” Hearers are those who listen to the Dharma. There are also many spiritual practitioners there. “There are no mara-deeds.” There are not any obstructions. “Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”

This is a very magnificent and peaceful world.

“In that country, there are countless billions of Bodhisattvas. The assemblies of Hearers are also countless in number. Hearers are those who listen to the Dharma. There are also many spiritual practitioners there. There are no mara-deeds. There are not any obstructions. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”   

Let us look at the next passage which says, “At that time the World-Honored One, wishing to restate His meaning, then spoke in verse.” Venerable Kasyapa had received a prediction of Buddhahood from the Buddha. The passage where the Buddha described his future epithet and his future land has already concluded, but since it is so important, He wished to repeat the passage, so He repeated it again in verse

“At that time the World-Honored One, wishing to restate His meaning, then spoke in verse ‘I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime after countless kalpas,'” “‘will become a Buddha’.” This passage is repeated in verse.

Repeated verse: This restates the meaning of the previous prose. As for the words and sentences, sometimes the prose is extensive and the verses simple, or the verses extensive and the prose simple. The meaning and principles are sometimes profound in the verses and shallow in the prose. In the text, earlier and later passages differ from each other. The prose may be revealing, the verses hiding, or the verses revealing and the prose hiding. What is in the prose may not be in the verses, or the verses may have what the prose does not. This is all done to mutually reveal the meaning of the sutra, to allow people to understand it easily and also allow those who come later to be able to hear it in its entirety.

Why is it repeated in verse? To express the meaning of the prose again. Among the writings [in the sutras,] sometimes the “prose is extensive and the verses simple.” This implies that the meaning contained in the long-form prose is extensive, while that in the verses is much simpler, allowing us to remember it a little more deeply. Or, the “verse is extensive and the prose simple.” The passages spoken now in verse are more emphatic than those previously in prose. It had been lightly expressed in the prose, but by repeating it again in the verses, it perhaps explains it even more extensively. So, let us even more mindfully try to understand

 “The meaning and principles are sometimes profound in the verses and shallow in the prose.” If principles in the prose are more profound, then the verses will be shallower; if the verses are more profound, then the long-form prose will be shallower. So, “In the text, earlier and later text passages” “differ from each another.” The earlier and later passages differ. Some are profound, some shallow, some extensive, some simple. They mutually supplement each other.

“The prose may be revealing, the verses hiding.” What is stated quite clearly in long-form prose may remain tersely hidden in the verses. “The verses [may be] revealing, the prose hiding.” What is not very obvious in the prose will be very obvious in the verses so that we can understand better.

“What is in the prose may not be in the verse.” It may be that there is something in the prose that is not contained or is tersely passed over in the verses. “Or the verses may have what the prose does not.” What is not in the prose may come out more in the verses, supplementing what is missing in the prose. Thus, without exception, “This is all done to mutually reveal the meaning of the sutra.” The prose helps us to understand, and the verse strengthens our memory. This serves to deepen our understanding of the meaning of the sutra

[This is] to allow people to understand it easily. This text is profound. We need to look at how we can present it [This] allows people to understand it easily “and also allows those who come later to be able to hear it in its entirety.” If some came later, they missed the earlier part. By repeating it again, those who came later are able to hear it again. This is another reason for repeating in verse.

This is how the Buddha teaches the Dharma with skillful means to help all sentient beings be able to understand and awaken. Thus, these are called ‘easily understood words’. [Repeated] verse is one of the twelve divisions of the teachings.

This was how the Buddha, in His compassion, used all kinds of methods and various skillful means so that sentient beings could hear it. Then He repeated it again, so those who already heard it could hear it again and better understand it. “Thus, these are called ‘easily understood words’.” He used words that are very easy to understand. This was why the Buddha repeated Himself in verse. This is also one of the 12 divisions of the teachings. When the Buddha taught, this is one of the 12 kinds of the teachings used, the verse that follows the long-form prose.

I announce to you bhiksus, with my Buddha-eyes, I see that Kasyapa, in a future lifetime: The Buddha told the people of the assembly that with His Buddha-eyes, He saw Kasyapa in his future lifetime.

“I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime….” The Buddha again roused all of the bhiksus. “Everyone listen clearly. With my Buddha-eyes. I have seen Kasyapa in a future lifetime.”

To pick out a person and see the entire process of his becoming a Buddha is not a simple thing to do. It takes enlightenment, the vision of great enlightenment, to pick out a person to bestow a prediction on. So, “with my Buddha-eyes” means. He chose Kasyapa and [saw] his future lifetime.

The Buddha is called the Great Enlightened One. Of all true principles of all things in the universe, there are none He does not understand, none He has not fully penetrated, none He does not thoroughly understand. So, He is called the Great Enlightened One. A Great Enlightened One is called a Buddha. The vision of an enlightened one can “capture the true appearance of all phenomena.” All phenomena He sees, all material objects and all substances, are seen with His Buddha-eyes. At a glance He knows the causes contained in material things, their seeds and so on. He analyzes them very clearly. These are called Buddha-eyes

The Buddha is called the Great Enlightened One. The eyes of an enlightened one are called Buddha-eyes; they are eyes that can capture the true appearance of all phenomena. The Buddha-eyes can see into everything, beyond emptiness and existence, to the inconceivable principles.

“The Buddha-eyes can see into everything, beyond emptiness and existence.” From the Buddha’s point of view, phenomena are not empty for they contain the true principles. Yet, neither are they truly real, for only by the convergence of many principles do they come into being. Thus, looking at all things with the Buddha-eyes, one can see beyond emptiness and existence, to the inconceivable principles.

So, “in a future lifetime” refers to the Three Periods of Time. The Three Periods are past, present and future, the past, the present and the future

In a future lifetime: The Three Periods of Time are the past, the present and the future, when spoken of in relation to the present moment. If the present moment is taken as the center, the moments that come after it are the future. When speaking of the Three Periods, lifetimes subsequent to the present one are future lifetimes.

“There are Three Periods of Time In relation to the present moment.” As for the present, when I say “the present,” how many “Three Periods” have passed? When I speak of “the present moment,” that “present” of which I speak of now is no longer the “present” I just mentioned, because that “present” has already passed. If I say it again now, by the time I say it, it has already passed. Then there is another “present.”

So, the present becomes the past in an instant. Time is always passing by the second, so we must be sure to always “seize the present moment and sustain it forever.” In this moment, we can form an aspiration, make a good vow. If we always maintain our initial vows, we will surely attain Buddhahood.

So, “If the present moment is taken as the center, the moments that come after it are the future.” The moment after it is the future. The present moment has already passed, and future moments are what will come next.

So, “when speaking of the Three Periods in relation to lifespans” means the Three Periods [can refer to] periods of time that are very short, the passing of moment after moment, and can also refer to long periods of time, such as how long heaven and earth have existed. This is a very long time.

So, “Lifetimes subsequent to the present one are future lifetimes.” Everything after our present lifetime is called future lifetimes. Everything prior to our present lifetime is called past lifetimes. The seeds we have brought from our past lifetimes determine our retributions in our present one. With the retributions in this lifetime, we again create causes for the future. In our present life we receive retributions and give rise again to causes for the future. So, the karmic law of cause and effect cycles continually in this way.

By engaging in spiritual practice and caring well for our minds, we naturally will be at peace. We will clearly and thoroughly understand all of the teachings, and no mara-deeds will disturb us. If we can do this, we can make use of the shortest spans of time and accumulate them over long periods of time. We should earnestly seize the moment and look after every thought,

After countless kalpas, [he] will become a Buddha: The Buddha-eyes see clearly. There are fundamental limits on [knowing] time; it is not something that sentient beings have the ability to comprehend, thus He said it will be countless kalpas.

So, “after countless kalpas” means he had practiced so long like this in the past and would also do so in the future. He still has a long time to go. Thus, “[He] will become a Buddha.” The Buddha-eyes were able to see this clearly “[We have] fundamental limits in [knowing] time.” The time in the past and the time in the future “are not things that sentient beings have the ability to comprehend.”

These periods of time are so long that they are not things the minds of sentient beings have the ability to comprehend. Even an instant of time is not something we are able to comprehend. Even when we speak of an “instant” in time, we are too slow. By the time we say “this very instant,” it is too late to analyze it. So, extremely short times and extremely long times are not things that we as ordinary people can ever understand through the power of our minds.

However, after the Buddha became enlightened, He thoroughly analyzed them for us. We only need to mindfully listen and use our wisdom to comprehend [the teachings]. The Buddha-Dharma is actually something that exists in our daily living, and Bodhisattvas exist through our actions. So, I always tell everyone to “seize the present moment and sustain it forever. If we maintain our initial aspirations, we will surely attain Buddhahood.” This is why I always tell you that we must always be mindful.

Episode 934 – A Wondrous, Pure Mind Unhindered by Maras

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>> As all Buddhas are free from discursive or defiled thoughts, Their lands are majestically adorned. By only cultivating pure, wondrous practices, he will have a land that is even and level. His name of purity follows his mind and pure practices. Thus his Buddha-land will be pure. With a pure mind that is deep and wondrous, all his merits and virtues are pure.

>> “The ground is made of crystal, and it is lined with trees of treasure. are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> ” In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number. There are no mara-deeds. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> The prediction foretells that his future kin will all be Bodhisattvas and that even Mara’s subjects will all know to protect the Dharma.

>> Venerable Kasyapa has the cause of cultivating dhuta, ascetic practices. Thus, when attaining this karmic retribution, there are no subjects of Mara or mara-deeds with greedy attachment to the five desires that disrupt the Buddha-Dharma.

>> In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number: In that country, there are many practitioners of Great Vehicle. Small Vehicle practitioners are many in number as well.

>> There are no mara-deeds: There are no deviant views, nor deeds of maras hindering people. Mara-deeds: Actions that can rob us of our wisdom-life.

>> It says there are no mara-deeds: Maras engage in deeds that destroy people’s virtuous practices. Moreover, Mara of heaven engages precisely in deeds to make people follow samsara, crave the five desires and retreat from the Bodhi. Thus these are called mara-deeds.

>> Although there are Mara and Mara’s subjects they all protect the Buddha-Dharma: The Sanskrit name Mara-papiyan means “the one who kills”. He is the king of killing, so he is called King Mara. Those who follow the king’s actions are called Mara’s subjects.

>> While the Dharma prospers in the world, the king and people of that nation may not have put an end to killing, but by learning from the Buddha-Dharma, they all can protect lives with love. There are no cruel, violent or malicious deeds occurring.

>> His family and followers are many, and even maras protect the Dharma. When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way. They are outside protectors and followers.

>> Also, as he was vigorous in causal practice, he thus attained the fruit of not attracting mara-deeds. This is Light-Drinker’s one great cause when he attains Buddhahood in the future. The Buddha bestowed predictions, one by one, of the aspects of Venerable Kasyapa’s future.

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“As all Buddhas are free from discursive or defiled thoughts, Their lands are majestically adorned.
By only cultivating pure, wondrous practices, he will have a land that is even and level.
His name of purity follows his mind and pure practices. Thus his Buddha-land will be pure.
With a pure mind that is deep and wondrous, all his merits and virtues are pure.”

We all should understand this. In these past few days, I have been recounting how the Buddha bestowed a prediction of Buddhahood on Venerable Kasyapa. Venerable Kasyapa engaged in undefiled spiritual practice. During Sakyamuni Buddha’s time, he began to engage in spiritual practice. He gave up all the comforts he previously had. Not only did he put himself physically through a life of simplicity and poverty, even his mind was completely free of defilements. Thus he did not give rise to discursive thoughts. All the vanities in the outside world, as far as he was concerned, could not stir his mind at all. This is how he maintained his state of Samadhi and his cultivation of contemplation.

With this power of concentration, the outside world could not disturb his mind even slightly. This cultivation of contemplation is the power of Samadhi; it refers to a very firm mind. This is the spiritual practice that. Venerable Kasyapa engaged in. This process is the same for all Buddhas. All Buddhas share the same path. All Buddhas, past and present, must go through this cultivation of contemplation. With the power of Samadhi, by remaining undefiled [by the world], all of Their afflictions were totally eliminated. Their minds achieved perfect wisdom and Samadhi,

and They are constantly immersed in the Dharma. The Dharma is constantly warning us to maintain purity in our conduct and not let people, matters and things contaminate our minds. This is a process that all Buddhas go through. Now, Venerable Kasyapa had received a prediction of Buddhahood from the Buddha. This happened because Venerable Kasyapa, among all the disciples, had such a state of mind. He had cultivated contemplation, and his spiritual practice was pure. His mind was no longer defiled by worldly matters, and his afflictions and discursive thoughts had all been completely eliminated. So, because of this, in his future lifetimes, after he goes through practicing at the spiritual training grounds of 300 trillion Buddhas, always maintaining this state of mind, he will be able to attain a land that is magnificently adorned.

For the past few days, we have been describing the land of the future Radiant Light Tathagata. After Kasyapa attains Buddhahood, His name will be Radiant Light Tathagata. His land will be called the land of Radiant Virtue. His land will be called Radiant Virtue. This land, Radiant Virtue, will be magnificent. It is truly dignified and there are many treasures adorning it. This is what we have been praising in the past few days,

in particular his world and his era. During that time, everyone will receive a very good education. So, the minds of the people in that era will be full of wisdom, and they will all be moral and ethical. It will be an era of the wise. In contrast, in our modern era, our technology is very advanced. However, the times have changed. Now, the minds of people are as we have said before. They are very uneven and unclean. It is a world of thorns and rubble. The minds of people are like this kind of world. Their minds are stubborn and thorny, so they are constantly wounding people. Heaven and earth are entangled in a great web, the internet. It is truly a worldwide web. This network has many branches, and each branch has thorns that harm people. This is all caused by people; we have so many discursive, unwholesome thoughts. Things spread everywhere without distinguishing truth [from lies]. So, our current era is called the evil world of Five Turbidities.

In the future when Kasyapa attains Buddhahood, he will be in a majestically adorned realm. “By only cultivating pure, wondrous practices,” he will “have a land that is even and level.” His land will be very even and level. It is also very clean and full of precious stones; the Seven Treasures are [everywhere], and the ground is made of crystal. This will truly be an extraordinarily dignified pure land.

“His name of purity follows his mind and pure practices.” In the past, Venerable Kasyapa cultivated these causes. What kind of causes did he cultivate? From his pure practices, he created pure causes. Because of his pure practices, Radiant Light will be his name. His realm will be bright and beautiful. In this realm, many sages will assemble. Everyone in this realm will have upright and radiant minds. “His name of purity follows his mind and pure practices.” Everyone follows their own mind. So, we have said before that all the wise people in that land have pure conduct. They conduct themselves with purity. This is the nature of that pure Buddha-land. This Buddha will be born in this pure and magnificent land.

“With a pure mind that is deep and wondrous, all his merits and virtues are pure.” We have accumulated such extremely profound and wondrous Dharma over many lifetimes, which allows our minds to be purified. We constantly delve into this. This is what it means by “profound and wondrous”; this refers to cultivating contemplation, having a pure state of mind. This wisdom [that manifests] is “a pure mind that is deep and wondrous.” We will not be defiled by all the afflictions and delusions around us. In this way, we will have pure merits and virtues. When we do good deeds, afflictions will not pollute our minds.

The previous sutra passage states, “The ground is made of crystal,” x”and it is lined with trees of treasure. Cords made of gold are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.”

“The ground is made of crystal,” x”and it is lined with trees of treasure. Cords made of gold are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.”

This is what we discussed yesterday. We described this world as the land of Radiant Virtue. It is very magnificent. When we are describing this realm, it refers to his land.

Next, the sutra passage states, “In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number. There are no mara-deeds. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”

The prediction foretells that his future kin will all be Bodhisattvas and that even Mara’s subjects will all know to protect the Dharma.

This is such a pure realm! This is a prediction of the future. As the Buddha bestowed His prediction of Buddhahood on Venerable Kasyapa, He foretold what the future would be after he attains Buddhahood. His family and followers will all be Bodhisattvas; they are all people with wisdom who practice good deeds.

So, “Even Mara’s subjects will all know to protect the Dharma.” Mara’s subjects may have different beliefs or even improper thoughts, but they do not dare to harm the Buddha-Dharma. They all know to protect the Buddha-Dharma.

Venerable Kasyapa has the cause of cultivating dhuta, ascetic practices. Thus, when attaining this karmic retribution, there are no subjects of Mara or mara-deeds with greedy attachment to the five desires that disrupt the Buddha-Dharma.

Thus it says of Kasyapa, “Venerable Kasyapa has the cause of cultivating dhuta, ascetic practices.” In this lifetime, this was what he did; his lifestyle was simple, and he engaged in ascetic practices. Not only did he engage in ascetic practices, his mind was also very pure. He would not be defiled by external challenges nor allow them to disturb his mind.

“Thus when attaining this karmic retribution” there [is no one] with greedy attachment to the five desires. When he attains his karmic retribution, there are no attachments to the five desires, nothing like that, no subjects of Mara or mara-deeds to disrupt the Buddha-Dharma. This is the fruit of their spiritual practice. When we have causes from spiritual practice, from the purity of our minds, karmic retributions manifest externally. If we can encounter many good people, that is due to our past karmic conditions. When we meet those who do wrong, it is also because of our past karmic conditions. This is the karmic law of cause and effect. So, we must be mindful when engaging in spiritual practice. We must accumulate good causes and be like Venerable Kasyapa, who in future lifetimes, will meet only good people and Bodhisattvas who will always support him.

In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number: In that country, there are many practitioners of Great Vehicle. Small Vehicle practitioners are many in number as well.

“In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number.” In that country, everyone is a Great Vehicle practitioner. After they all formed aspirations to listen to the Buddha-Dharma, they formed aspirations to walk the Bodhisattva-path. These are Great Vehicle practitioners. There are also Hearers there too. Even in that place, there are still Small Vehicle practitioners who seek only to awaken themselves. However, they are also moved by those Great Vehicle practitioners and will slowly turn from the Small to Great.

So, “Small Vehicle practitioners are many in number as well.” There are many of them, countless billions, who are all spiritual practitioners. Thus, in this country, “There are no mara-deeds.” There are no deeds caused by maras. This means that there are no deviant views

There are no mara-deeds: There are no deviant views, nor deeds of maras hindering people. Mara-deeds: Actions that can rob us of our wisdom-life.

Deviant views are understandings which have drifted off course. In our modern era, if our spiritual aspirations are not firm, then even the slightest trouble will cause our minds to waver, and we give rise to ignorance and afflictions. Our courage is nowhere to be found. This is the evil world of Five Turbidities. If we are unable see any radiant light, it is because our spiritual aspirations are not firm. Then, we are easily troubled by maras and fall under their influence.

So, mara-deeds are “actions that can rob us of our wisdom life.” With all these troubling matters and false opinions, have our minds been turned around? If they have, then it means our wisdom-life has been harmed and may have been destroyed. This is because “mara-deeds are actions that can rob us of our wisdom-life.”

It says there are no mara-deeds: Maras engage in deeds that destroy people’s virtuous practices. Moreover, Mara of heaven engages precisely in deeds to make people follow samsara, crave the five desires and retreat from the Bodhi. Thus these are called mara-deeds.

So, “It says there are no mara-deeds. Maras engage in deeds that destroy people’s virtuous practices.” Maras can destroy people’s virtuous practices; thus, these are called mara-deeds.

“Moreover, Mara of heaven engages precisely in deeds to make people follow samsara,” to crave the five desires and to retreat from the Bodhi. These are called mara-deeds. What [King] Mara of heaven fears most is people who practice right conduct. When people practice right conduct, they transcend the Three Realms and thus deprive the Three Realms of Mara’s descendants. When people form aspirations to engage in right conduct, King Mara feels troubled and comes out to cause trouble for and influence [spiritual practitioners].

Within the three realms of samsara, there are increasingly many who transmigrate and become attached to the five desires. When we are attached to the five desires, we naturally retreat from Bodhicitta; we retreat from our awakened mind. King Mara uses desires to try to entice us or uses afflictions to trouble us. Then, naturally we will retreat from right understanding, right views and the Bodhi-path. These are called mara-deeds.

Although there are Mara and Mara’s subjects they all protect the Buddha-Dharma: The Sanskrit name Mara-papiyan means “the one who kills”. He is the king of killing, so he is called King Mara. Those who follow the king’s actions are called Mara’s subjects.

“Although there are Mara and Mara’s subjects they all protect the Buddha-Dharma.” All of them protect the Buddha-Dharma. The Sanskrit name of Mara is Papiyan. In Chinese translations, we refer to him as Mara. Mara means demon; everyone fears demons. Demons kill and destroy; they kill and harm. “He is the king of killing.” He will kill people’s wisdom-life and trouble their minds. So, he is called King Mara. “Those who follow the king’s actions are called Mara’s subjects.”

Some people’s bodies and minds are not stable. Some people say, “I am possessed. I cannot understand what people say, and I have delusions and hallucinations.” When good people speak to them, they do not take it in. They only hear deceiving and false words. These are all considered maras. They are Mara’s descendants.

“Those who follow the king’s actions are called Mara’s subjects.” King Mara’s agents are called Mara’s subjects. Although he is not a [real] king, when he gives commands like a king, their minds deviate toward him. So, they are called Mara’s subjects. However, that realm is not troubled by such deeds. It is very pure. Although there are maras, they also protect the Buddha-Dharma.

While the Dharma prospers in the world, the king and people of that nation may not have put an end to killing, but by learning from the Buddha-Dharma, they all can protect lives with love. There are no cruel, violent or malicious deeds occurring.

This is “while the Dharma prospers in the world” ․While the Dharma prospers in the world, the king and people of that nation may not have put an end to killing, but by learning from the Buddha-Dharma, they all can protect lives with love. There are no cruel, violent or malicious deeds occurring. In that place, the Buddha-Dharma prospers; the true Buddha-Dharma is prospering. Everyone protects and has faith in the Buddha-Dharma. Not only is the Dharma present, it also flourishes. This true Buddha-Dharma prospers. When the Buddha-Dharma prospers, there are many people who do good deeds. “The king and people of that nation” means that, while the nation’s king and people “may not have put an end to killing,” although the karma of killing has not yet been abolished, after hearing the Buddha-Dharma, they all can protect lives with love, and they have no cruel or evil thoughts in mind.

His family and followers are many, and even maras protect the Dharma. When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way. They are outside protectors and followers.

“His family and followers are many, and even maras protect the Dharma” ․His family and followers are many, and even maras protect the Dharma. When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way. They are outside protectors and followers. Though there are many people, among them are many wise people and Bodhisattvas. Even for those who are maras or have gone stray, although they do not believe in the Buddha-Dharma and have these deviant perspectives, they still understand they must protect the Dharma. This is like some who follow folk beliefs. Although they follow folk beliefs, they do not concentrate on spiritual practice. However, they will still protect [those who do]. “When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way.”

Although some have faith in folk beliefs, they likewise prostrate to the gods and the Buddha. When they prostrate, they spread good seeds; they can also attain Buddhahood in the future. They are outside protectors and followers. Outside protectors are laypeople. They do not engage in purifying practices, however, they too understand that they must protect the Dharma. This is how the world will be in that era.

Also, as he was vigorous in causal practice, he thus attained the fruit of not attracting mara-deeds. This is Light-Drinker’s one great cause when he attains Buddhahood in the future. The Buddha bestowed predictions, one by one, of the aspects of Venerable Kasyapa’s future.

“Also, as he was vigorous in causal practice,” as he was very earnestly practicing goodness, he will not attract any mara-deeds. He was diligent; vigorous means very diligent. So, mara-deeds will not befall him

“This is Light-Drinker’s one great cause when he attains Buddhahood in the future.” Do you know who “Light-Drinker” is? Venerable Kasyapa. Venerable Kasyapa’s body radiated a purple light [The Buddha’s disciples] were Indian people, and some people’s skin color is quite dark, nearly purple or black. When the sunlight hits their skin, they shine. So, his other name was “Light-Drinker.” This is Venerable Kasyapa’s one great cause of attaining Buddhahood.

“The Buddha bestowed predictions, one by one.” The Buddha has bestowed predictions of his conditions when he attains Buddhahood. His future environment, world, people, matters and things were all explained thoroughly. This is in this passage of the sutra.

Thus, as we listen, we must understand that spiritual practice has its causes, conditions, effects and retributions. Therefore, our karmic causes and effects depend on our spiritual practice. So, we must always be mindful!

Episode 933 – The Land of Radiant Virtue Is Clear and Pure

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>> The body of the pure Dharma-realm fundamentally neither increases nor decreases. It manifests according to the power of the Buddha’s great compassionate vows. The eras of Right Dharma and Dharma-semblance follow the course of all beings’ capabilities. In response, the Dharma prospers in the world with the Buddha-body of the Dharma-nature.

>> The land of Radiant Virtue has seven magnificent and pure aspects: 1. Adorned with various treasures 2. Pure and free from evil 3.Even and level 4. Precious ground made of crystal 5. Trees of treasure in lines 6.Golden cords bordering its roads 7.Precious flowers covering the ground.

>> The ground is made of crystal: This is because his mind understands clearly the causes that give rise to all things. This means that the various causes of earth, water, fire, air and all phenomena are all understood clearly and thoroughly; inner and outer states are all crystal-clear, thus he will attain the fruit of a ground made of crystal.

>> It is lined with trees of treasure: Causal cultivation: His spiritual practice in the causal ground to attain the cause of Buddhahood. Because of his causal cultivation of the extremely profound and wondrous, [the trees] are thus said to be of treasure. Lined with trees of treasure means that on the long Bodhi-path to enlightenment, the trees of treasure are in lines.

>> Cords made of gold are used to border its roads: This is because he upholds proper precepts. He accepts and upholds the rules and precepts without any violations. He upholds precepts and stays pure, like following the line marking a boundary. He constantly walks the Middle Way, therefore he attains the fruit of golden cords bordering its roads.

>> Precious flowers are scattered everywhere, and everything around is clear and pure: In the original causal ground, when, with the Buddha-mind, he entered the state of non-arising patience, he cultivated Brahma-conduct everywhere and was pure as a shining pearl. Thus he attains the fruit of precious flowers scattered everywhere; wherever he goes will be majestic and pure.

>> The land is pure in response to the cause of having an impartial and pure mind. The analogy of debris and brambles is in response to the condition of having a scattered mind and evil thoughts. The analogy of excrement and other impurities is in response to the effect of having a mind defiled by ignorance, doubt and arrogance. Pits and knolls are the retributions in response to flattering, crooked and jealous minds.

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“The body of the pure Dharma-realm fundamentally neither increases nor decreases.
It manifests according to the power of the Buddha’s great compassionate vows.
The eras of Right Dharma and Dharma-semblance follow the course of all beings’ capabilities.
In response, the Dharma prospers in the world with the Buddha-body of the Dharma-nature.”

We are able to understand “the body of the pure Dharma-realm.” The body of the pure Dharma-realm is the absolute truth. It is the pure and undefiled Dharma. The Dharmakaya (Dharma-body) is without substance or form. We are separated from the Buddha by more than 2000 years, but the Buddha-Dharma still remains in the world. If we mindfully and reverently accept it, it is no different than if the Buddha was in the world. When the Buddha was in the world, He investigated the true principles of life and achieved realization of the nature of truth, which is inexhaustible and universally permeates the universe and all Dharma-realms. It is the pure Dharma that the Buddha [realized] when. He had completely purified His mind and awakened to the true principles of all things in the universe.

You cannot see the true principles, yet these abundant principles exist in the world. In the world, some people mindfully put the Buddha’s teachings into action and thereby gradually come to experience them. Some take the things which exist in the world and use them in a destructive way, thus harming the earth. We all intrinsically have the nature of True Suchness, which is fundamentally pure, but everything we come in contact with is matters of the mundane world. With worldly matters we incessantly seek [things], and the more things we seek, the greater our desires grow. These pursuits and desires result in a great deal of ignorance, afflictions and so on. We all intrinsically have Buddha-nature, but we are influenced by ordinary knowledge and external conditions. We are thus continually covered by ignorance and create layer upon layer of turbidity, filth and impure thinking in the world. This is our life.

In fact, the principles neither increase nor decrease. What increases and decreases is our understanding of them. In people’s relationships there is conflict, love, resentment or hatred, leading to opposition. This is [the mindset of] ordinary people who do not know that the true principles are fundamentally so pure; they are a pure Dharma-realm. These principles never increase or decrease. They are no greater in Buddhas. They are no greater in the state of Buddhahood than they are in us [now], since everything returns to the emptiness of the Dharma-realm. The Buddha’s principles are found in the emptiness of the Dharma-realm. They are there for us to make use of; it is just that we do not know the methods for applying the true principles of the Dharma-realm. So, the Buddha taught us these methods. Thus, we can say that as long as we apply them mindfully, they are not less in us ordinary people.

The body of the pure Dharma-realm does not decrease in us nor does it increase in the Buddha. This is a true principle of the universe. So, why are we unable to realize this? The Buddha followed the great power of His vows. With the great power of His vows, since Beginningless Time. His vows have always remained the same. His vows had never decreased. From the time He gave rise to that aspiration, He continued on like this, until He attained Buddhahood. After attaining Buddhahood and entering Parinirvana, it still did not decrease. This was the Buddha’s vow, the manifestation of the power of His vow. This is what we call attaining Buddhahood; He taught us with the physical manifestation of Buddhahood.

There is a story about a Bodhisattva born in an era without a Buddha. He was called Always Compassionate. This lay practitioner, Always Compassionate, was born in an era without a Buddha, and he did not know where to find the Buddha-Dharma. He often looked at society and the world, at how ignorant and deluded people were, and how unruly their actions were. Whenever he saw how degraded human ethics and morality had become, [he thought] there must be as yet unknown truths to serve as guidelines. Where would he be able to find this Dharma? So, he often cried. Whenever he wondered where the Dharma was, he would begin crying. So, his name was “Always Compassionate.”

One night in his sleep, an ancient Buddha suddenly appeared in his dream and said to him, “You were born in an era with no Buddha, and the Dharma is no longer in existence. It is already the era of Dharma-degeneration. The Dharma already no longer exists in the world. Nonetheless, the Dharma exists forever within your heart. You must earnestly respect your vows. Let your mind always return to your vows and practice of compassion and wisdom.” After waking up he realized that, “Indeed! The Buddha-Dharma must exist!” So, from then on, he put everything else aside and earnestly tried to quiet his mind. He went into a forest to seek the principles of nature. There he remained for the rest of his life. He constantly took the sounds of birds and insects as the voices that taught him the Dharma. This was how he spent his life.

The Buddha told everyone, “In this story, Always Compassionate Bodhisattva was me in one of my many lifetimes. I was born in an era without the Buddha-Dharma, very far away from the Buddha-Dharma, but my vows were nevertheless eternally present.” So, we can say that the great power of compassionate vows is present in everyone. Even if the Buddha is separated from us by more than 2000 years, as long as there is reverence in our hearts, the Right Dharma still abides in the world.

So, regarding Right Dharma and Dharma-semblance, “The eras of Right Dharma and Dharma-semblance follow the course of all beings’ capabilities.” As long as we have the resolve and capabilities to always accept the Buddha-Dharma and take it to heart, then isn’t this the same as the Buddha-Dharma prospering in the world? So, “In response the Dharma prospers in the world.” With our capabilities as sentient beings, as long as everyone is reverent, sentient beings will respond, so the Buddha and the Right Dharma will remain in the world. Thus, “The Buddha-body of the Dharma-nature” is intrinsic to all of us. So, in the end, if we can all remain mindful, don’t all things in the universe return to the principles in our minds?

The previous sutra passage says that the Buddha bestowed a prediction of Buddhahood on Venerable Kasyapa. His epithet will be “Radiant Light,” and his land will be “Radiant Virtue.” His lifespan will be very long; the era of Right Dharma will also be long, as will the era of Dharma-semblance. His realm will be very magnificent. So, the previous sutra passage states, ․”The realm will be majestically adorned, free from all filth and evil, debris and brambles, excrement and other impurities. The land will be level, without high or low places or pits or knolls.” It will be a realm of purity, very level and smooth, a place that is very dignified and majestically adorned. What kind of majestically adorned state is it?

The next passage states, “The ground is made of crystal, and it is lined with trees of treasure. Cords made of gold are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.” The land of Radiant Virtue, the land of Radiant Light Tathagata, is very pure. It is a realm with seven magnificent aspects

The land of Radiant Virtue has seven magnificent and pure aspects: 1. Adorned with various treasures 2. Pure and free from evil 3.Even and level 4. Precious ground made of crystal 5. Trees of treasure in lines 6.Golden cords bordering its roads 7.Precious flowers covering the ground.

First, it is “adorned with various treasures.” There are so many treasures there that they are too numerous to count. Second, it is “pure and free from evil.” Everything is a treasure; everywhere you look everything is made of treasure. Third, it is “even and level.” The ground is very level there and paved with treasures. There is nothing in the least bit dirty. Everything there is pure. It is also very level. The fourth is “precious ground made of crystal,” which will reflect the surroundings. The ground is like a mirror; this is how pure and magnificent it is. So, “trees of treasure in lines” means all the trees there are made of treasure. Then “Golden cords border its roads.” Its boundaries are all bordered with gold. As for the seventh, there are “precious flowers covering the ground.” Imagine how magnificent that state is, and how comfortable!

The ground is made of crystal: This is because his mind understands clearly the causes that give rise to all things. This means that the various causes of earth, water, fire, air and all phenomena are all understood clearly and thoroughly; inner and outer states are all crystal-clear, thus he will attain the fruit of a ground made of crystal.

The ground is made of crystal “because his mind understands clearly the causes that give rise to all things.” How is he able to attain such a magnificent land in response? This too is because of his mind.

Remember what we said two days ago? Debris and brambles, things like this, pits and knolls, and many other impure things, are all a response to the impurities of the mind. Now this very magnificent realm is due to his mind being clear. This is due to the causes Venerable Kasyapa had attained through his practice in the past. He had rid himself of attachments, of ignorance and of delusions, so his mind was very pure, as pure as crystal. Thus, this is in response to these causes,

“the causes that give rise to all things.” All things are pure [in that land]. So, all things in the world and all phenomena have their causes, even the elements of earth, water, fire and air; all phenomena have their causes, and all these causes are principles. He understood all these [causes] clearly. So, he thoroughly understood all the principles. “The inner and outer states are all crystal-clear.” Whether the state of our minds or the outer state, these two states brighten and illuminate each other. This is our state of mind in spiritual practice. “Thus he will attain the fruit of a ground made of crystal.” The result is that he will attain a ground made of crystal.

It is lined with trees of treasure: Causal cultivation: His spiritual practice in the causal ground to attain the cause of Buddhahood. Because of his causal cultivation of the extremely profound and wondrous, [the trees] are thus said to be of treasure. Lined with trees of treasure means that on the long Bodhi-path to enlightenment, the trees of treasure are in lines.

“It is lined with trees of treasure” ․It is lined with trees of treasure: Causal cultivation: His spiritual practice in the causal ground to attain the cause of Buddhahood. Because of his causal cultivation of the extremely profound and wondrous, [the trees] are thus said to be of treasure. Lined with trees of treasure means that on the long Bodhi-path to enlightenment, the trees of treasure are in lines. This requires spiritual practice, the causes from spiritual practice. So, “his spiritual practice in the causal ground to attain the cause of Buddhahood” means Venerable Kasyapa will attain Buddhahood in the future. He had engaged in such spiritual practices, so in the future he will attain the fruit of Buddhahood and his own pure land. His land will be that magnificent. “His causal cultivation” is the causes that he cultivated. What are the causes that he cultivated? “The extremely profound and wondrous.” These causes are very profound and wondrous. I often tell everyone that all things in the world have their causes. Theses cause are the principles. Everyone has the cause to attain Buddhahood; this cause is True Suchness. It is extremly subtle and wondrous, so it is called a treasure. Thus, “It is lined with trees of treasure”; on “the long Bodhi-path to enlightenment,” there are [trees] like Bodhi-trees. This path to awakening has trees of treasure in lines. It is very orderly, line after line.

Cords made of gold are used to border its roads: This is because he upholds proper precepts. He accepts and upholds the rules and precepts without any violations. He upholds precepts and stays pure, like following the line marking a boundary. He constantly walks the Middle Way, therefore he attains the fruit of golden cords bordering its roads.

“Cords made of gold are used to border its roads. This is because he upholds proper precepts” ․Cords made of gold are used to border its roads: This is because he upholds proper precepts. He accepts and upholds the rules and precepts without any violations. He upholds precepts and stays pure, like following the line marking a boundary. He constantly walks the Middle Way, therefore he attains the fruit of golden cords bordering its roads. If we want to be able to attain “cords made of gold used to border its roads,” a state like that, we must uphold the precepts flawlessly. We cannot let them leak away, so we must accept and uphold the precepts and not transgress or violate them. We must be earnestly mindful of this.

“He upholds precepts and stays pure, like following the line marking a boundary.” This is like how we follow the precepts; these very pure precepts must be followed, like using an ink line. In order for boundaries to be marked, first an ink line is used. It is stretched taut and then released, naturally making a straight line. In the same way, the Dharma is like an ink line. We snap the ink line then follow the line onward. This is how we uphold precepts and follow rules. The Buddha engaged in spiritual practice this way, so if we follow Him the same way, then we will be correct.

So, we “follow the line marking a boundary.” We follow the boundary line, which means to uphold precepts. “Thus, he attains the fruit.” If we maintain this cause, the cause of upholding precepts, then naturally the land when we have when we attain Buddhahood will be magnificent like this, with “golden cords bordering its roads.”

Precious flowers are scattered everywhere, and everything around is clear and pure: In the original causal ground, when, with the Buddha-mind, he entered the state of non-arising patience, he cultivated Brahma-conduct everywhere and was pure as a shining pearl. Thus he attains the fruit of precious flowers scattered everywhere; wherever he goes will be majestic and pure.

“Precious flowers are scattered everywhere, and everything around is clear and pure” Precious flowers are scattered everywhere, and everything around is clear and pure: In the original causal ground, when, with the Buddha-mind, he entered the state of non-arising patience, he cultivated Brahma-conduct everywhere and was pure as a shining pearl. Thus he attains the fruit of precious flowers scattered everywhere; wherever he goes will be majestic and pure. “Precious flowers are scattered everywhere, and everything around is clear and pure.” We naturally have this kind of original causal ground, our originally pure causal ground. “When, with the Buddha-mind, he entered the state of non-arising patience” means when we engage in spiritual practice, we must have the Buddha-mind. In spiritual practice we must use the Buddha-mind, and we must go among people to actualize the Six Paramitas in all actions. This is to “cultivate Brahma-conduct everywhere”; we do this universally. “Precious flowers are scattered everywhere.” Precious treasures fall and are scattered all over the ground. Our mind is like this in spiritual practice. These treasures are scattered all over the earth.

So, when we go among people, everywhere is our spiritual training ground, and everything is our Dharma-treasure. If we have an attitude like this, then we can cultivate Brahma-conduct everywhere. “Brahma-conduct” means purifying practices, practices that are without afflictions. Everything we have done is to give of ourselves to sentient beings so we can be “as pure as a shining pearl.” We can be just like a shining pearl. “Thus he attains the fruit of precious flowers scattered everywhere.” This is how we must engage in spiritual practice, as if there are treasures all over the ground, and everywhere is magnificent.

The land is pure in response to the cause of having an impartial and pure mind. The analogy of debris and brambles is in response to the condition of having a scattered mind and evil thoughts. The analogy of excrement and other impurities is in response to the effect of having a mind defiled by ignorance, doubt and arrogance. Pits and knolls are the retributions in response to flattering, crooked and jealous minds.

“The land is pure in response to the cause of having an impartial and pure mind.” The land is pure because we have practiced impartiality in the past. In the earlier text it says that the land is pure and very level. So, if we want the land to be pure, we need to practice impartiality ․The land is pure in response to the cause of having an impartial and pure mind. The analogy of debris and brambles is in response to the condition of having a scattered mind and evil thoughts. The analogy of excrement and other impurities is in response to the effect of having a mind defiled by ignorance, doubt and arrogance. Pits and knolls are the retributions in response to flattering, crooked and jealous minds. I hope that all of us have a compassionate, impartial and pure mind, so in the future what we can attain in response will be such level lands. Everyone, please always be mindful!

Episode 932 – When Minds Are Pure, the Land Is Pure

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>> The land, time and people are his direct and circumstantial retributions of practicing the Dharma. A land that is pure is a response to an impartial and pure mind. Debris and brambles are a response to a scattered mind. Excrement and other impurities are a response to a defiled mind. Pits and knolls are a response to a flattering and crooked mind.

>> “His land will be named Radiant Virtue, and the kalpa will be called Great Magnificence. This Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas. The realm will be majestically adorned, free from all filth and evil, debris and brambles, excrement and other impurities. The land will be level, without high or low places or pits and knolls.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> A scattered mind brings the response of the retribution of debris and brambles. A defiled mind brings the response of the retribution of excrement and other impurities. A flattering and crooked mind brings the response of the retribution of pits and knolls.

>> Buddhas are never scattered, defiled or crooked, so Their realm is majestically adorned, free from all filth and evil. As They only cultivate pure, wondrous practices, Their land is therefore level, covered with precious flowers. >> Pure: Because Their minds are pure, the Buddha-lands are pure. Because Their minds are pure, all merits and virtues are pure. These are Their realization.

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“The land, time and people are his direct and circumstantial retributions of practicing the Dharma.
A land that is pure is a response to an impartial and pure mind.
Debris and brambles are a response to a scattered mind.
Excrement and other impurities are a response to a defiled mind.
Pits and knolls are a response to a flattering and crooked mind.”

Yesterday we spoke about. Venerable Kasyapa’s future attainment, how he will encounter 300 trillion Buddhas, how the land he will attain will be magnificent and how the land will be flat and smooth. This is what that Buddha will attain. After having been taught by so many Buddhas, his mind will be very tranquil. Since his mind is pure, that land will be pure. So, this is “the land, time and people.” In His land, there will be many people with wisdom. It is the same with the time. That Buddha will live for 12 small kalpas. The Right Dharma will abide for 20 small kalpas and the Dharma-semblance for 20 small kalpas. That Buddha’s name will be Radiant Light, and the name of his land will be Radiant Virtue. This all comes from seeds of spiritual practice, attained due to the pure and radiant virtue in his heart.

Externally, he will receive teachings from 300 trillion Buddhas, so many of them; we should say that over many lifetimes, he will be creating blessed affinities with so many sentient beings. Thus he will attain the direct and circumstantial retributions of that kingdom, that time and those people. His direct and circumstantial retributions come from his practice and from the Dharma. “Practice” refers to lifetime after lifetime of resolute faith, life after life drawing near to Buddhas. The era of Right Dharma remains in our hearts. If we have the resolve to accept the Dharma and put it into practice, Right Dharma will always be there.

Even if we lived during the Buddha’s lifetime, if we did not joyfully draw near the Buddha, then isn’t that the same as living in a time of Dharma-semblance or. Dharma-degeneration? We may see the Buddha yet not have respect for Him in our hearts. We may hear the Dharma but feel it is completely unrelated to us. Then even if we lived during the Buddha’s time, it would not be the era of Right Dharma. For people like this, there is no Dharma in their hearts. Then there is fundamentally no difference between Right Dharma and Dharma-semblance; in fact, there is no Dharma at all.

Since we are fortunate enough to hear the Buddha-Dharma, we should have a heart of utmost reverence. We must cultivate contemplation. We should always engage in contemplation, asking, “What is the Dharma that we hear? What is its function in the world?” In our world today, as we hear the Dharma we must also confirm it. In our world today, in this turbid world, why do we hear that everything is so lacking in harmony? The four elements are out of balance, and people’s hearts are not in harmony.

The four elements that are out of balance are earth, water, fire and air. As for earth, there was [the quake in] Nepal. We communicated with [our volunteers] yesterday. Through videoconferencing, I heard their voices and saw their images. Thomas Huang was the first to speak. When I heard his voice, the first thing he said was, “Master, I really want to cry, but I cannot. There is so much suffering here. Although we have already set up large tents, over 100 people are squeezed into each of them. The living conditions are very bad. Also, there are no toilets. It’s really terrible. Master, is there any way we can help them? Can we use prefabricated shelters like we did in the Philippines?”

I told him, “It is only temporary! Those large tents are made for 40 people. They are 80 square meters, so 40 beds fit inside. It should at least be better than sleeping under plastic tarp propped up with bamboo poles. It should be much better than that. We could improve their living conditions.” However, there are so many people, and they are all so accommodating and pure-hearted [They say,] “Come in! Come in! Everyone can fit inside together!” So, everyone squeezes in, and 40 people soon becomes more than 100.

“Right now, we are trying to get them more tents, and we are thinking of a way to quickly send over Jing Si multi-purpose beds. If we can increase the number of tents and line up the beds inside so there will be 40 beds in each, then their living arrangements will be completely different.” After all, setting up prefabricated shelters is not so easy! If we wait for prefabricated shelters, they must first be prepared, then after being shipped they must be assembled. This would stretch on for a long time. Right now, we are trying to quickly get them the things that we can buy at present, the things that we can send over quickly. We are also quickly shipping large quantities of multi-purpose beds. This will improve their present [conditions], so they do not have to sleep under plastic -sheets. That will make a big difference. We must first settle our minds and concentrate on what we can do for them now in order to get through this critical period.

This is how we [work] in the Saha World. When the four elements are out of balance, when the earth element is imbalanced, as we have seen, in a flash, [nothing is left] but piles of broken tiles and bricks several stories high. This is truly impermanence at work! Whether it is the element of earth, air, water or fire that is not in harmony, it leads to so much suffering in the Saha World.

This is [the power of] nature in this Saha World. There are also manmade disasters that occur when people’s hearts are in disharmony. “As long as it makes me happy, what is there that I can’t do? If I want to curse at someone, I will do it. That is my freedom! It doesn’t matter whether it is true or not.” In the end, people only think about their own happiness, so there is no Dharma to treat them. In our society, people’s hearts are not at peace.

But let us go back to the sutra. The Buddha praised Venerable Kasyapa, saying how in the future he would become a Buddha, but only after drawing near to and serving in the presence of 300 trillion Buddhas, respecting and revering 300 trillion Buddhas. He will serve in this way. Of course, I was saying yesterday that only when we look at every person as a Buddha, treat everyone with reverence and respect and hope everyone will accept our sincerity can we [help] harmonize their hearts. When people’s hearts are harmonious, they accept the Dharma. In this way, the land will be level; there will be more good people, and there will be more wise people.

So, we said, “A land that is pure is a response to an impartial and pure mind.” For a land to be truly peaceful and harmonious, compassion must be shown to all equally. Then naturally the land, the land and the time, [will be favorable], because in this world, the time, place and people can all be pure. If people’s minds can be pure, and compassion can be shown to all equally, only then will this result in a society that is harmonious and peaceful.

Why would there be “debris and brambles”? “Debris and brambles” are a response to a scattered mind. When our minds are scattered, we cannot concentrate. In our practice, if our mind is unstable, lacking the cultivation of contemplation, afflictions will fill our mind all day. It is as if our mind is always full of garbage, and our speech becomes like thorns. Acting in ignorance, we continually hurt others. An attitude like this is like being full of debris and brambles. A defiled mind results in “excrement and other impurities.” This is a defiled mind. People with a defiled mind like this have been infected by many bad habitual tendencies and are defiled with much insincerity.

“Pits and knolls are a response to a flattering and crooked mind.” Pits and knolls are when the ground is uneven and bumpy. There are many “knolls.” This means there are many piles of things there. If we have a flattering and crooked mind it will result in us meeting an environment like this. So, we must make efforts now to balance our minds and mindfully adorn the ground of our minds.

“His land will be named Radiant Virtue, and the kalpa will be called Great Magnificence. This Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas. The realm will be majestically adorned, free from all filth and evil, debris and brambles, excrement and other impurities. The land will be level, without high or low places or pits and knolls.”

Having said so much about this, we should by now understand. The Buddha bestowed a prediction on Venerable Kasyapa; upon attaining Buddhahood in the future, his name will be Radiant Light. You all probably remember this. The name of his land will be Radiant Virtue, “The kalpa will be called Great Magnificence.” His era, everything about his era, will be magnificent, for there will be many wise people there. The Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas.” Dharma-semblance will abide for 20 small kalpas. A kalpa is a very long period of time.

The next sutra passage says, “The realm will be majestically adorned, free from all filth and evil, debris and brambles, excrement and other impurities. The land will be level, without high or low places or pits and knolls.” That land will have nothing like all those things we were just talking about. In the land of Radiant Light Tathagata, there is nothing like that. Everything there is magnificent. The streets and the houses are all magnificent. There are no impure things there. Everything is smooth and level.

“The realm will be majestically adorned, free from all filth and evil. His circumstantial retribution will be undefiled.” Circumstantial retribution is the place where we are born. “His circumstantial retribution will be undefiled.” It will be “free from all evil appearances.” There will be no negative ways of life there.

So, “This land that is pure is the response to an impartial and pure mind.” Impartiality means showing compassion equally. In our past lives, we all engaged in this practice. With compassion and kindness, we treated everyone equally. This is “a response to an impartial and pure mind.” We will come to a place like this because we cultivated actions like this in our past lives

“[Free of] debris and brambles, excrement and other impurities…” Debris and brambles, excrement and other impurities: Whether debris, pits, brambles, thorns, excrement, urine, or any other impurities, none of these will be there. Debris is sand, rocks and so on. “Pits, brambles and thorns” are those kinds of trees which are all very hard. Brambles are very hard branches. There are also thorns. Thorns are sharp, long and pointed. So, these are called brambles and thorns.

“Excrement and urine” refer to feces and all other unclean [substances]. All these things are called excrement and urine. All these unclean things are not found in that land. There are none of these things, because his land will be magnificent.

“The land will be level, without high or low places or pits and knolls.” That land will be very pure and without high or low places. It will be level everywhere. This refers to the ground of the mind. Everyone’s mind is peaceful, upright and straight. So, “The ground of the mind is level, without attachment to high or low.” This is the fruit that comes from utmost sincerity. This land will be level and smooth.

A scattered mind brings the response of the retribution of debris and brambles. A defiled mind brings the response of the retribution of excrement and other impurities. A flattering and crooked mind brings the response of the retribution of pits and knolls.

Next, for the “scattered mind,” the response to a scattered mind will be debris and brambles. If we have a scattered mind, the debris and brambles are our discursive thoughts. These things hurt us; they are detrimental things that will continually injure us. So, we truly must eliminate these states of mind that are like debris and brambles. We cannot allow ourselves to easily think of harming others, nor easily feel joyful when seeing others in a state of afflictions and ignorance. We must not do this.

So, “A defiled mind brings the…retribution of excrement.” If our minds are defiled, then what we will attain is excrement and other impurities. The land will be impure, and there will be insufficient facilities, so there will be human waste everywhere. Thus, everywhere will be unclean. If our minds are defiled, then naturally we will receive such a retribution, and the place where we live will be unclean. If our mind is flattering and crooked, we will experience retribution of pits and knolls.

So, we can see this clearly in the sutra text. If our minds are scattered, what will our retribution be in the future? Our retribution is that in our living environment, there will be debris and brambles. If our minds are defiled, what will our retribution be in the future? Our retribution is that in our living environment, there will be excrement and impurity. If our minds are flattering and crooked now, what of our future circumstantial retributions? Our retribution will be to be reborn in a place filled with pits and knolls. This is the environment we will live in.

Our direct and circumstantial retributions result from our past lifetimes, from the thoughts we created then. So, in this lifetime, it is beyond our control; we will face these circumstantial retributions. When Venerable Kasyapa attains Buddhahood in the future, there will be none of these bad things in his environment. It will be an entirely magnificent environment, and everyone will have wisdom. So, let us make an effort to be mindful

“Buddhas are never scattered, defiled or crooked, so Their realm is majestically adorned, free from all filth and evil. As They only cultivate pure, wondrous practices, Their land is therefore level, covered with precious flowers.”

All Buddhas have gone through such spiritual practice over such a long period of time. For example, Venerable Kasyapa will serve 300 trillion [Buddhas]. He will go through such a long period of time with his mind in Samadhi, very focused, as he makes offerings to so many Buddhas. He will treat sentient beings with such impartiality and compassion. Think about it, after he has attained Buddhahood, his realm will be so magnificent, without any filth or evil.

“As They only cultivate pure, wondrous practices, Their land is therefore level, covered with precious flowers.” That environment will be wonderful. If we wish to be reborn there, we must earnestly engage in spiritual practice. We must cultivate pure and wondrous practices and maintain very pure minds. This way, “The land is therefore level” and “covered with precious flowers.” The environment will be like this, and the scenery will be very beautiful.

Pure: Because Their minds are pure, the Buddha-lands are pure. Because Their minds are pure, all merits and virtues are pure. These are Their realization.
Purity means that. “Because Their minds are pure, the lands will be pure.” What place is a pure land? If our minds are pure, and all our merits and virtues are pure, then we will attain the future direct and circumstantial retributions of being reborn in a pure land like that.

In summary, let us be mindful in learning the Buddha’s Way. Let us constantly clear out our minds. We must not have discursive thoughts. We must not have wicked ideas. We must not “hurt people like thorns” or be like debris and brambles, continually injuring others and causing turmoil in society. If we are like this, then in the future we will be born in a place like that. If we avoid such mindsets and are also earnest and diligent, if we put effort into spiritual practice, purify the ground of our minds and dignify the ground of our minds, if we do this, our minds will be pure so the land will be pure, and in future lifetimes, we will bring the Dharma as we go among the people to purify their hearts. This is the direction we should be heading in as we learn the Buddha’s teachings. So, we must always be mindful.

Episode 931 – Accumulating Superior Causes from the Dharma

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>> He will meet and serve the World-Honored Ones; outwardly relying on superior conditions, he will be replete with the infinite blessings and virtues of all Buddhas. He widely proclaims the Dharma of impartiality and accumulates superior causes within so he achieves the profound wisdom of all Buddhas.

>> “In his final incarnation, he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “His land will be named Radiant Virtue, and the kalpa will be called Great Magnificence. This Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Land refers to the place. Kalpa refers to the time. Both are related to his causal practices. His circumstantial and direct retributions are both inseparable from the two [opposites] [The land] is called Radiant Virtue because everyone born there is a person of wisdom [The kalpa] is called Great Magnificence because everyone’s circumstantial and direct retributions are beautiful and superior.

>> His land will be named Radiant Virtue: His causes and conditions will both be superior, and he will be dignified with blessings and wisdom. Thus he is able to attain Buddhahood.

>> Radiance is this land’s virtue of fruition; everyone born there is a person of wisdom. The sentient beings in that land all possess radiance and world-transcending merits and virtues.

>> The kalpa will be called Great Magnificence: With the myriad practices of the Great Vehicle, he will achieve perfection of blessings and wisdom and the magnificence of merits and virtues, which pervade this time and this world. The circumstantial and direct retributions will all be beautiful and superior. Thus, the kalpa’s name will be Great Magnificence.

>> This Buddha’s lifespan will be 12 small kalpas: The body of the pure Dharma-realm fundamentally does not appear or disappear, yet He will abide for 12 small kalpas, manifesting according to the power of. His great compassionate vows. This Buddha’s lifespan: The lifespan of His reward-body.

>> Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas: Right Dharma and Dharma-semblance will each disappear after 20 small kalpas. [The Dharma] prospers and declines in response to sentient beings’ capabilities. The Buddha-body of the Dharma-nature is firm, neither increasing nor decreasing during this time.

>> Right Dharma: When people’s capabilities are superior, it is as if the Buddha is present. This is called the era of Right Dharma.

>> Dharma-semblance: When people’s capabilities gradually weaken, there is only the semblance of Right Dharma. This is called the era of Dharma-semblance.

>> In the era of Right Dharma, the Dharma’s rites have not yet changed. There are people who teach and practice and truly attain the fruits of the Dharma. >> In the era of Dharma-semblance, people teach the Dharma, and there are images and relics of the Buddha, but the Dharma’s true rites and etiquette are not practiced. It seems that the Buddha-Dharma circulates, but no one attains the fruits.

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“He will meet and serve the World-Honored Ones; outwardly relying on superior conditions,
he will be replete with the infinite blessings and virtues of all Buddhas.
He widely proclaims the Dharma of impartiality and accumulates superior causes within
so he achieves the profound wisdom of all Buddhas.”

This is what we spoke of earlier; the Buddha bestowed a prediction of Buddhahood upon Venerable Kasyapa. We also talked about the process described in. Venerable Kasyapa’s prediction. He would meet 300 trillion Buddhas and would make offerings to them by serving them. This is a very long process. However, spiritual practice has always been a process of continual accumulation. This is because ordinary people like us have for countless kalpas already accumulated layer upon layer of afflictions. We must now engage in spiritual practice to return to our pure Tathagata-nature.

When ordinary people engage in spiritual practice, we have clearly made up our minds to eliminate our afflictions; we clearly know this, yet we ordinary people still have delusions that have not yet been eliminated. Whenever we hear certain comments or encounter certain situations, our old afflictions have not yet been eliminated, but new afflictions already arise in us. When we face other people’s challenging attitudes, our afflictions and ignorance are provoked. This is how we ordinary people are. Because of this, we need a long period of time [to eliminate them].

However, Venerable Kasyapa engaged in practice and immediately eliminated any habits of a wealthy and luxurious [lifestyle]. He engaged in ascetic practice with firm spiritual aspirations. The Buddha praised him. The Buddha not only praised him but also highly regarded how he firmly upheld his aspirations. So, at the end [of His lifetime], the Buddha entrusted him with the task of going to. Cock’s Foot Mountain to enter Samadhi. He was asked to wait there until Maitreya attains Buddhahood and comes to the human realm. Passing the Buddha’s robe and alms bowl to him showed the high respect the Buddha held for. Venerable Kasyapa. But how long would it take [for Kasyapa to attain Buddhahood]? He would first have to meet and serve 300 trillion Buddhas in order for him to attain Buddhahood. So, to attain Buddhahood is not an easy task; we need to work even harder and have even more patience.

So, “He will meet and serve the World-Honored Ones; outwardly relying on superior conditions….” Outwardly, we must rely on external superior conditions. “Relying on” means trusting in. We have to outwardly rely on superior conditions, the superior conditions of the teachings of 300 trillion World-Honored Ones. Must we truly [wait] for such a long time? Actually, the Buddha’s meaning was for everyone to respect one another and to treat each other as future Buddhas. If we can do this, we create good affinities with sentient beings. When we are able to have many good affinities with sentient beings, we can gain a lot of wisdom from sentient beings’ habitual tendencies. Then won’t we meet and serve 300 trillion Buddhas even more quickly? This is learning the Buddha-Dharma of the mind.

“He will be replete with the infinite blessings and virtues of all Buddhas.” If we can treat everyone as a Buddha, the causes and conditions for the blessings and virtues we want to cultivate will quickly [ripen]. Because we listen to the Buddha’s teachings, we must then give the teachings to sentient beings. We take them into our hearts, then cultivate these kinds of practices. Thus “[We] will be replete with the infinite blessings and virtues of all Buddhas.” If we take these practices to heart, when facing the many sentient beings, we can create blessings and engage in practice. This is the direction we should pursue.

“He widely proclaims the Dharma of impartiality and accumulates superior causes within.” We need to be continuously transmitting the Buddha’s teachings, to let everyone know not to discriminate. We should all have respect for one another. Widely proclaiming impartial compassion, the teachings of compassion and equality, is to “accumulate superior causes within” so we can “outwardly rely on superior conditions.” We need to continuously go among people to create countless blessings until causes and conditions ripen. All these [karmic] seeds enter our storehouse consciousness; this is “accumulating superior causes within”

“so he achieves the profound wisdom of all Buddhas.” This is what we must pursue. We want to have wisdom equal to the Buddha’s, profound and superior wisdom. We want to return to the [Dharma-nature], the Dharma-nature that encompasses the universe and all Dharma-realms. If we can all understand this clearly, we can “achieve [this] profound wisdom.”

The previous sutra passage states, “In his final incarnation, he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”

“In his final incarnation, he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”   

We have explained this before, so we must be more mindful. What Kasyapa will accomplish in the future will make him replete with the ten epithets.

The next sutra passage states, “His land will be named Radiant Virtue, and the kalpa will be called Great Magnificence. This Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas.”
In the future, when Venerable Kasyapa attains Buddhahood, his land will be named “Radiant Virtue.” When Kasyapa attains Buddhahood, he will be called Radiant Light Tathagata. The Buddha only lived to be 80 years old. But for this Radiant Light Tathagata, His land will be known as Radiant Virtue, and the kalpa will be called “Great Magnificence.” This Buddha’s lifespan will be 12 small kalpas 12 small kalpas is a great length of time; our Sakyamuni Buddha only lived to be 80.

When we speak of a kalpa, even a “small kalpa,” it can be really hard for us to measure. Starting with an average lifespan of 10 years, each 100 years it increases by one year. Every 100 years [the lifespan] increases one year, increasing until the average human lifespan reaches 84,000 years. Then from 84,000 years, with each 100 years the average decreases one year until the human lifespan is 10 years. One increasing kalpa and one decreasing kalpa makes up “one small kalpa.” Think about it, how long are 12 small kalpas? A very long period of time. So, not only is this Buddha’s lifespan long, but the Right Dharma will also abide in the world for 20 small kalpas. Dharma-semblance will abide for 20 small kalpas. This is truly enviable!

Land refers to the place. Kalpa refers to the time. Both are related to his causal practices. His circumstantial and direct retributions are both inseparable from the two [opposites] [The land] is called Radiant Virtue because everyone born there is a person of wisdom [The kalpa] is called Great Magnificence because everyone’s circumstantial and direct retributions are beautiful and superior.

His land will be called Radiant Virtue. “Land” refers to a geographic location. “Kalpa” is a measure of time. Kalpa refers to a long period of time.

“Both are related to his causal practices.” These represent the circumstantial and direct retributions of his spiritual practice. Our direct retribution determines where we are born. Our circumstantial retribution determines which country, whether we are wealthy or poor and so on. This all depends on our causal practices.

“His circumstantial and direct retributions are both inseparable from the two [opposites]. Circumstantial and direct retributions” are both circumstantial retributions and direct ones “[The land] is called Radiant Virtue because everyone born there is a person of wisdom.” This refers to the causes we have cultivated. With the causes we cultivate, if they are good causes, we attain good fruits and will have good conditions. What we will attain and the people we are to be with are to be in a country with all people of wisdom, where all are sages. Our circumstantial and direct retributions are all in that country. Everyone that we meet there is a person of wisdom. “It is Great Magnificence because everyone’s retributions are beautiful and superior.” All that are born there have great magnificence. The people have wisdom and the environment is good. It will be a perfect land

His land will be named Radiant Virtue: His causes and conditions will both be superior, and he will be dignified with blessings and wisdom. Thus he is able to attain Buddhahood.

When Sakyamuni Buddha was born here, at that time in the human realm there was a very clear division between the four castes. The poor and the rich were clearly separated. But the land Radiant Virtue, the land of Radiant Light Tathagata, will be of great magnificence, a place filled with people of wisdom. “His causes and conditions will both be superior; he will be dignified with blessings and wisdom.” His blessings and wisdom make him very dignified. “Thus he is able to attain Buddhahood.” These are the practices we must cultivate daily.

With our circumstantial and direct retributions, where will we be born? That will depend on our causes and conditions, so we must create more blessings.

Radiance is this land’s virtue of fruition; everyone born there is a person of wisdom. The sentient beings in that land all possess radiance and world-transcending merits and virtues.

As for Radiant Virtue, “Radiance is this land’s virtue of fruition.” Radiant Light Tathagata will abide in this land. His virtue of fruition, his result, is to be born in this place; His circumstantial and direct retributions are in this place

“Radiance is this land’s virtue of fruition; everyone born there is a person of wisdom. The sentient beings in that land all possess radiance and world-transcending merits and virtues.” All are willing to engage in spiritual practice, and all are willing to hear the Buddha-Dharma. This shows that the land is very radiant and that it is a very rich country.

“The kalpa will be called Great Magnificence. Kalpa” refers to a long period of time. “With the myriad practices of the Great Vehicle,” with so many practices of the Great Vehicle, he “will achieve perfection of blessings and wisdom and the magnificence of merits and virtues.” Thus it is called Great Magnificence. When Venerable Kasyapa attains Buddhahood in the future, that era and the land [he will have] will be filled with people of great wisdom. They will practice the Great Vehicle teachings to create blessings and virtues. It will be a place of accumulated virtues and magnificence.

Thus, “the myriad practices of the Great Vehicle” also need to have been accumulated in the past for them to “pervade this time and this world.” So, “The circumstantial and direct retributions will all be beautiful and superior. Thus, the kalpa’s name will be Great Magnificence.” This truly will be a society and land of great magnificence

The kalpa will be called Great Magnificence: With the myriad practices of the Great Vehicle, he will achieve perfection of blessings and wisdom and the magnificence of merits and virtues, which pervade this time and this world. The circumstantial and direct retributions will all be beautiful and superior. Thus, the kalpa’s name will be Great Magnificence.

“This Buddha’s lifespan will be 12 small kalpas.” This Buddha’s lifespan is quite long. “The body of the pure Dharma-realm,” [the Buddha’s] body of the pure Dharma-realm, “fundamentally does not appear or disappear, yet He will abide for 12 small kalpas.” Fundamentally the body of this pure Dharma-realm does not increase or decrease, nor does it appear or disappear. This will be a very pure land. But He will live for such a long time, for 12 small kalpas. This is “manifesting according to the power of. His great compassionate vows.”

Actually, He had already reached the body of this pure Dharma-realm, so how can we speak of the length of His life? However, He still wanted the Buddha-Dharma to continually be passed down. Spiritual practitioners will eventually attain Buddhahood. So, once they attain Buddhahood they will have a long time to pass down the Buddha-Dharma. This is the power of great compassionate vows. The Buddha and Bodhisattvas gather together in the same lifetime at this place. So, “this Buddha’s lifespan” refers to “the lifespan of His reward-body.” Thus, this Buddha’s lifespan is this long. He can stay in the world so long in order to expound the teachings

This Buddha’s lifespan will be 12 small kalpas: The body of the pure Dharma-realm fundamentally does not appear or disappear, yet He will abide for 12 small kalpas, manifesting according to the power of. His great compassionate vows. This Buddha’s lifespan: The lifespan of His reward-body.

So, everyone ought to make a vow that when Kasyapa attains Buddhahood, we will join him in that lifetime. We must be with Kasyapa when he attains Buddhahood in the future, in the era of Radiant Light Tathagata. Right now, we must similarly follow his example of spiritual practice. Then in the future we will have the chance to live during His lifetime.

Next it says, “Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas.”

Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas: Right Dharma and Dharma-semblance will each disappear after 20 small kalpas. [The Dharma] prospers and declines in response to sentient beings’ capabilities. The Buddha-body of the Dharma-nature is firm, neither increasing nor decreasing during this time.

Right Dharma and Dharma-semblance each “will disappear after 20 small kalpas [The Dharma] prospers and declines in response to sentient beings’ capabilities. The Buddha-body of the Dharma-nature is firm, neither increasing or decreasing during this time.” The Dharma will prosper for so long because of sentient beings’ capabilities and their causes and conditions. We have great capabilities to accept Great Dharma, so in the future it will accumulate. Then, naturally our lifespans will be long, and the Dharma will be passed down for a long time. This is in response to the capabilities of sentient beings. Sentient beings’ capabilities create these retributions in response. Thus, the Dharma will flourish like this and be continually passed down.

“The Buddha-body of the Dharma-nature is firm, neither increasing nor decreasing.” It is extremely firm. Everything is gathered [at that time]. His lifespan is long, Right Dharma is long and Dharma-semblance is long. This is because in the past, everyone practiced so many teachings. With very pure minds, they can all abide in that world together, so it will be for a long time

Thus, Right Dharma means. “When people’s capabilities are superior, it is as if the Buddha is present. This is called the era of Right Dharma.”

Right Dharma: When people’s capabilities are superior, it is as if the Buddha is present. This is called the era of Right Dharma.

Right Dharma depends on people’s capabilities. Today, although it is over 2000 years later, if our capabilities are sharp and keen, naturally we will hear the Buddha-Dharma. This is the Buddha’s Dharmakaya (Dharma-body) that remains in the human realm. If we use right understanding, right views and right faith to accept the Dharma, the Buddha’s Dharmakaya will still remain in the human realm. It will be as if the Buddha is present. This is Right Dharma.

Dharma-semblance: When people’s capabilities gradually weaken, there is only the semblance of Right Dharma. This is called the era of Dharma-semblance.

Dharma-semblance is when people’s capabilities gradually weaken. After the Buddha has left and the Right Dharma has also passed, gradually, the Dharma-assembly will decline. This is called Dharma-semblance; we can only see superficial appearances. In that era, Right Dharma and those who earnestly cultivate will diminish. Everywhere you can see images of the Buddha, but the people who earnestly practice the teachings will have decreased in number. This is called Dharma-semblance

In the era of Right Dharma, the Dharma’s rites have not yet changed. There are people who teach and practice and truly attain the fruits of the Dharma.

“In the era of Right Dharma, the Dharma’s rites have not yet changed. There are people who teach and practice and truly attain the fruits of the Dharma.” It is as if the Buddha is still present. People’s way of life has not changed, as there are still “people who teach and practice.” They still teach the Dharma in the same way, they still accept the Dharma in the same way and they still practice the Dharma in the same way “[They] truly attain the fruits of the Dharma.” When there are those who truly attain the fruits of the Dharma, the Right Dharma is still in the human realm.

In the era of Dharma-semblance, people teach the Dharma, and there are images and relics of the Buddha, but the Dharma’s true rites and etiquette are not practiced. It seems that the Buddha-Dharma circulates, but no one attains the fruits.
In the era of Dharma-semblance, “People teach the Dharma, and there are images and relics of the Buddha.” After the Buddha entered Parinirvana, His relics are still preserved. “But the Dharma’s true rites and etiquette are not practiced. It seems that the Buddha-Dharma circulates,” but no one is able to attain the fruits.

In this era we will only see Dharma-semblance. People see the images and relics of the Buddha, but the true Dharma and its rites and the rules of spiritual practice will no longer take form and will slowly dissipate. “It seems that the Buddha-Dharma circulates,” it seems the Dharma is still passed on, it seems that way, but it is not real. All that will be left of the Dharma is the name and image of the Buddha. Thus, the true Buddha-Dharma will slowly disappear. No one will be able to attain the fruits.

So, as Buddhist practitioners, we need to keep our feet firmly on the ground. The Buddha-Dharma is in our minds. The era of the Right Dharma is also in our minds. We are now in the era of Dharma-degeneration; in the era of Dharma-semblance, the Dharma was already declining, let alone in the era of Dharma-degeneration! Dharma-degeneration is when the armies of Mara flourish. So, the sutras speak of breaking the web of Mara.

We must now engage in spiritual practice. We must have even more perseverance. We must break this web of Mara. Therefore, we must put our efforts into “meeting and serving” right now. We ought to “meet and serve all Buddhas.” Even if the Buddha is not present, we still need to “meet and serve the World-Honored Ones; outwardly relying on superior conditions.” With every person we encounter, we should treat all as if they are Buddhas. With these superior conditions, we can accomplish our spiritual cultivation. This is why we need to seize [the moment]. So, we must “widely proclaim the Dharma of impartiality and accumulate superior causes within so [we can] achieve the profound wisdom of all Buddhas.” True wisdom is achieved in this way; “Bodhisattvas arise because of suffering sentient beings.”

Therefore, we must always be mindful.

Episode 930 – Cultivating and Upholding Myriad Practices

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>> Having cultivated and upheld myriad practices until perfection, He is replete in blessings and wisdom. He is worthy of receiving respect and offerings from heavenly beings and humans. He benefits and transforms sentient beings, thus He has the epithet One Worthy of Offerings.

>> “Kasyapa will meet and serve 300 trillion Buddhas, World-Honored Ones, make offerings to, show reverence to, pay respect to and praise Them and widely proclaim the infinite Great Dharma of all Buddhas.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “In his final incarnation he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Here a prediction of his distinctive epithet is given to Mahakasyapa, who had cultivated ascetic practices in his lifetime. He followed the Buddha’s instruction and, at Cock’s Foot Mountain, entered the Samadhi of complete cessation to await Maitreya’s appearance in the world so he can pass on the Buddha’s sanghati.

>> His body was intrinsically radiant, as if he had swallowed the light of the sun and moon; such virtue was the original seed from which his fruit of Buddhahood was evident.

>> Final incarnation” has two meanings: First, it means that in this life Hearers have ended [afflictions]. This means that in the realms of samsara, this is their final incarnation. They will not be subject to future incarnations, thus it is called their final incarnation.

>> Final incarnation has two meanings: Second, it means the mind after reaching universal enlightenment, which has diamond-like Samadhi. When one has completely eliminated ignorance and emptied the consciousness of ripened differences, it is called the final incarnation. Here, it is this latter meaning.

>> The consciousness of ripened differences: This is another name for the alaya consciousness. It is also called the consciousness of, ripened differences, as it draws us into samsara when different fruits of good and evil karma ripen.

>> He will be called Radiant Light Tathagata: His distinctive epithet is Radiant Light. In his causal practice, he had remained continuously bright like lit lanterns and coated the Buddha’s statue with purple gold. Thus, lifetime after lifetime, his body is always golden. Thus, when he was an Arhat, he was called Light-Drinker.

>> Upon attaining Buddhahood, His epithet shall be Radiant Light. By teaching the Dharma, He transforms beings and benefits himself as well as others, like the sun’s radiance dispelling all darkness.

>> 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.

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

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

>> One Perfect in Wisdom and Action: Wisdom here means the Three Insights, the insight of the heavenly eye, insight into past lives and insight into ending all Leaks. Perfect in action refers to how His karma of body, speech and mind is truly and perfectly undefiled. Through the power of His vows, all of His practices are skillfully cultivated to fulfillment.

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

>>  The Buddha: He is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha. World-Honored One: The Buddha possesses all virtues and is honored by all the world. For this reason, He is also solely honored in the world.

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“Having cultivated and upheld myriad practices until perfection, He is replete in blessings and wisdom.
He is worthy of receiving respect and offerings from heavenly beings and humans.
He benefits and transforms sentient beings, thus He has the epithet One Worthy of Offerings.”

“One Worthy of Offerings” is one of the ten epithets of the Buddha. The Buddha is worthy of receiving the offerings of the human and heaven realms. This is the Buddha’s virtue, the virtue attained from His practice. Virtue is not conveyed through words, but rather something we put into practice. From deep in our hearts, we must have reverence and respect the Dharma. To have inner cultivation and outer practice, our minds and actions must be unified. Only then can virtue be expressed in our actions. Only when our actions are virtuous are we truly worthy of offerings.

I have often told everyone that every person is our spiritual training ground. Virtuous friends provide us with beneficial conditions [for our practice]. Harmful friends provide us with adverse conditions that also benefit our spiritual practice. All of these can increase our wisdom and help us accomplish our learning. So, we must always keep reverence in our hearts and look on everyone as a Buddha as our means of spiritual practice.

“We cultivate and uphold myriad practices until perfection.” There are so many practices; we actualize the. Six Perfections in all of our actions. When it comes to actualizing the Six Perfections, in regard to giving alone, there are countless different ways for us to put it into practice. Sentient beings suffer in countless ways, so we must also use countless ways of giving to help them in their suffering. How can we help them? Do we give them material aid? Or should we give them spiritual support? There are so many ways to help them! So, we can say that sentient beings have boundless suffering, and we will have boundless wisdom and blessings to go among people [and help them]. Thus, we must cultivate myriad practices. When we have perfected myriad practices, we will be replete with blessings and wisdom.

The Buddha was already replete with these, so. “He is worthy of receiving respect and offerings from heavenly beings and humans.” He is worthy and thereby should receive respect and offerings from sentient beings. “Offerings” does not just mean material offerings. Most importantly, it is that respect arising from deep within; it is with this kind of respect that we make offerings.

Because sentient beings are confused, they suffer endless afflictions and ignorance. Thus, the Buddha used all kinds of methods to explain to us and guide us so we can open our hearts and be understanding. This did not happen over just one lifetime; the Buddha did this over infinite kalpas. Because of this, He is endowed with the ten epithets and is worthy of receiving offerings.

In the sutra, the previous passage says that. Kasyapa “will meet and serve” Kasyapa “will meet and serve 300 trillion Buddhas, World-Honored Ones, make offerings to, show reverence to, pay respect to and praise Them and widely proclaim the infinite Great Dharma of all Buddhas.”

This is the previous sutra passage. The Buddha had already said that His disciple Mahakasyapa will engage in spiritual practice and attain Buddhahood in a future lifetime. But during the process, he has to “meet and serve 300 trillion Buddhas, World-Honored Ones.” He will make offerings to, show reverence to, pay respect to and praise Them, earnestly listen to their Dharma and also spread the Dharma for others to hear.

If we are talking about the present moment, if we regard everyone as a Buddha, when we regard everyone as a Buddha, we can show reverence, pay respect to them and praise Them. If we can do this, it will be one of the Dharma-doors for our spiritual practice. This way, we will not need to go through lifetime after lifetime, countless lifetimes, in order to encounter a single Buddha. If we only meet one Buddha in the course of countless lifetimes, then think of how long it would take before we could make offerings to 300 trillion Buddhas! What the Buddha really meant was that we should treat everyone we meet as a Buddha and make offerings, show reverence and praise Them. We must first create good affinities with others.

The next sutra passage continues on to say, “In his final incarnation he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”

Thus, he will be endowed with the ten epithets.

Here a prediction of his distinctive epithet is given to Mahakasyapa, who had cultivated ascetic practices in his lifetime. He followed the Buddha’s instruction and, at Cock’s Foot Mountain, entered the Samadhi of complete cessation to await Maitreya’s appearance in the world so he can pass on the Buddha’s sanghati.

In Venerable Kasyapa’s spiritual practice, from the time he joined the Sangha, he engaged in the practice of dhuta. “Dhuta” means ascetic practices. In particular, the Buddha entrusted him with passing on His robe and alms bowl in the future. He was to go to Cock’s Foot Mountain, enter the Samadhi of complete cessation there and await “Maitreya’s appearance in the world.”

Maitreya will appear in the world, according to the sutras, more than five billion years into the future. So, according to legend, Kasyapa entered Cock’s Foot Mountain to await Maitreya Buddha’s appearance in the world. He took the Buddha’s sanghati, which are His robe and alms bowl, to pass them on to Maitreya Buddha. Because of these causes and conditions, the Buddha bestowed this prediction on Mahakasyapa

His body was intrinsically radiant, as if he had swallowed the light of the sun and moon; such virtue was the original seed from which his fruit of Buddhahood was evident.

Kasyapa was also magnificent in his youth, especially in regard to the color of his skin. The color and luster of his skin were different from that of other people. He had a purplish golden hue to him. The skin of Indian people has a purplish hue, and his skin was radiant; it was glossy. It was as if his skin radiated light. When hit by sunlight, it was as if his skin was reflecting the light, as if he had made the light completely his own. So, in describing Venerable Kasyapa’s body, it seemed as if he had swallowed the light of the sun and the moon

This was due to causes and conditions from his past lifetime. In a past life, Kasyapa was a jeweler who applied purple gold to the body of a Buddha’s [statue]. This is a legend. It is a story told of one of his past lifetimes. So, in that lifetime his physical appearance had a special radiance. This explains the name that he was predicted to have in the future, which would be Radiant Light Tathagata.

Final incarnation” has two meanings: First, it means that in this life Hearers have ended [afflictions]. This means that in the realms of samsara, this is their final incarnation. They will not be subject to future incarnations, thus it is called their final incarnation.

“In his final incarnation, he will attain Buddhahood ‘Final incarnation’ has two meanings.” It has two interpretations. First, it means that “In this life, Hearers have ended [afflictions].”

Since they too listen to the Dharma, Hearers may also form great aspirations and make great vows. Through the process of their spiritual practice, “In the realms of samsara this is [their] final incarnation.” If they eliminate all their afflictions, they reach their “final incarnation” and “will not be subject to future incarnations.”

Final incarnation has two meanings: Second, it means the mind after reaching universal enlightenment, which has diamond-like Samadhi. When one has completely eliminated ignorance and emptied the consciousness of ripened differences, it is called the final incarnation. Here, it is this latter meaning.

Second, it refers to “the mind after reaching universal enlightenment”

“The mind after achieving universal enlightenment” means supreme, universal, perfect enlightenment “[It] has diamond-like Samadhi.” This mind is firm, unbreakable like a diamond. Diamond is the hardest substance in the world. A mind with firm resolve is like a diamond. This is used as an analogy for Samadhi. If we are not resolute in our spiritual practice, if we keep fluctuating, advancing and retreating, we will never be able to make progress. We will be stuck in the same place. If we keep advancing then retreating, retreating then advancing, we will forever remain in the same place. So, we must be resolute in our spiritual practice and “completely eliminate ignorance.” All discursive thoughts, ignorance and afflictions must be eliminated completely. So, [we must] “empty the consciousness of ripened differences.”

The consciousness of ripened differences: This is another name for the alaya consciousness. It is also called the consciousness of, ripened differences, as it draws us into samsara when different fruits of good and evil karma ripen.

The “consciousness of ripened differences” is a [Buddhist] term that refers to the “alaya consciousness.” What is the alaya consciousness? In the past, we have often referred to it as the eighth consciousness, “which draws us into samsara when different fruits of good and evil karma ripen.”

“Differences” means everyone’s karma is different. When causes and conditions are “ripened,” we are reborn into this world and bring with us the karma we created.

If we have created much good karma, when causes and conditions ripen within our consciousness, we will follow our consciousness to that future lifetime and be reborn into a good country and a good family. That is our circumstantial retribution. With our direct retribution, we follow our consciousness [to our next life]. If we create a great deal of evil karma, then we lose our human form; that is beyond our control. Following our ripening causes and conditions, we may go to an unwholesome place. It may be a country with constant turmoil, many disasters or the suffering of poverty. There may be no good teachings to be heard there, or there may be no good education and so on. This depends on our karma.

This is the “consciousness of ripened differences.” If we engage in spiritual practice and continue to maintain our practice, in the end we will “empty the consciousness of ripened differences.” All good and evil will be emptied out. There will be no more afflictions. We will no longer be bound by conditions; we will be completely pure. This is our “final incarnation.”

He will be called Radiant Light Tathagata: His distinctive epithet is Radiant Light. In his causal practice, he had remained continuously bright like lit lanterns and coated the Buddha’s statue with purple gold. Thus, lifetime after lifetime, his body is always golden. Thus, when he was an Arhat, he was called Light-Drinker.

“In his causal [practice], he had remained continuously bright like lit lanterns.” His mind was radiant, pure and undefiled. This was his “cause.” He has appeared like this lifetime after lifetime, so bright and so pure.

Kasyapa too, in the era of Dharma-semblance, saw a Buddha’s [statue] that was peeling and quickly applied purple gold to the Buddha’s body, so that the Buddha would remain radiant.

This tells how in the past he had created such causes and conditions, how he had very reverently made the Buddha’s statue shine again. These were his causes and conditions. So, “Lifetime after lifetime, his body is always golden.” His body is always shining. “Thus, when he was an Arhat, he was called Light-Drinker.” When Kasyapa was an Arhat, he was called Light-Drinker.

After attaining Buddhahood, his epithet would be Radiant Light. His name will be Radiant Light. “By teaching the Dharma, He transforms beings.” He will come to deliver and transform sentient beings, will continually teach the Dharma to deliver and transform sentient beings, “[He] benefits himself as well as others.” From the time when he was a Hearer or a Solitary Realizer, he engaged in spiritual practice to eliminate afflictions while at the same time he went among people to transform sentient beings. Like the light of the sun, he destroyed all darkness.

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.

Regarding the word “Tathagata, Tatha” refers to True Suchness. The Tathagata is one who “journeys on the path of True Suchness and from the seed comes to the fruit.” Through the process of spiritual practice, accepting the teachings of all Buddhas lifetime after lifetime, the Tathagata comes to this world by journeying on the Dharma of True Suchness, achieving perfect enlightenment. “He is thus called Tathagata.” As He journeys on the Dharma of True Suchness to be reborn in this world, the result is attaining Buddhahood. Thus He is called the Tathagata.

The Tathagata is also 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. Together, these comprise the ten epithets.

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

One Worthy of Offerings means  In our spiritual practice, we must eliminate all evil, all bad habits, discursive thoughts, greed, anger, ignorance, arrogance and doubt. All these thoughts must be totally eliminated. If we reach this level, then we become worthy of receiving offerings from humans and heavenly beings. With virtue like this, one is worthy of receiving offerings from humans and heavenly beings.

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

A Completely Awakened One means the principles the Buddha awakened to were extremely comprehensive. He was “replete with the wisdom of all Dharma. Of all the teachings, there are none He does not understand.” He is thereby called the Completely Awakened One.

One Perfect in Wisdom and Action: Wisdom here means the Three Insights, the insight of the heavenly eye, insight into past lives and insight into ending all Leaks. Perfect in action refers to how His karma of body, speech and mind is truly and perfectly undefiled. Through the power of His vows, all of His practices are skillfully cultivated to fulfillment.

In “One Perfect in Wisdom and Action,” wisdom refers to the Three Insights, the insight of the heavenly eye, the insight into past lives and the insight into ending all Leaks. He has completely penetrated everything; He understands it all. When the karma of body, speech and mind are right, free of the slightest deviation, then one becomes very pure, “truly and perfectly undefiled.” When our Threefold Karma of body, speech and mind is correct in its direction, the mind is completely undefiled. “Through the power of His vows, all of His practices [are set in action].” He sets in motion the power of His vows to engage in earnest spiritual practice. For the sake of this world’s sentient beings, He engages in practice and attains Buddhahood. This is the attainment of the Three Insights; this is the meaning of. “One Perfect in Wisdom and Action.” All His practices are completely fulfilled

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

Another epithet is Well-Gone One. In this epithet, “well” refers to ability. In this epithet, “well” refers to ability, having skillful ability. “Gone” refers to going somewhere else. It means having the ability to skillfully leave the land of delusion and go toward the land of wisdom.

Well-Gone One means. He can come and go freely [in the world]. The Buddha was like this. He did not follow His karma to be born into this world. He came to this world because He could not bear to let sentient beings suffer. He journeyed on the Dharma of True Suchness, coming to this world to deliver sentient beings. He comes and goes freely, so He is called the Well-Gone One. “He skillfully leaves the land of delusion and goes toward the land of wisdom.” The Buddha guides unenlightened beings to the land of wisdom, then from the land of wisdom returns to this world. He can come and go freely, so He is called 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.

As sentient beings, we are ignorant. We cannot understand cause and effect, so we are dragged around by them. We cannot take even the slightest [criticism]; we cannot endure. Actually, the Buddha was not like this. Through spiritual practice, we come to understand that the world and the minds of the world’s people are like this. Our minds must attain the state of Samadhi, then we can become the Knower of the World.

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 who can be transformed and guide them into cultivating the path.

Unsurpassed Guide means “He has exhausted all karma of delusion, and there is nothing more for Him to eliminate.” All karma and delusion of ignorance have been entirely cleansed. This is the Unsurpassed Guide. He is unsurpassed and supreme. This is the Buddha, one with supreme, universal, perfect enlightenment. This is the Unsurpassed Guide.

“Tamer [means that] the Buddha can tame all great people that can be transformed” and guide them into entering the path of practice. He can deliver all sentient beings, but the amazing thing is that. He must have affinities with all sentient beings. If sentient beings do not accept the teachings, He will not have the affinities to deliver them. What can He do if the conditions are not there to deliver them? The Buddha still does not abandon sentient beings. He keeps coming back to deliver them. He transforms them all until they begin cultivating the Path. This is the compassion of the Buddha

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

He is also “Teacher of Heavenly Beings and Humans.” Heavenly beings and humans in the Six Destinies “can all take the Buddha as their teacher. “The Buddha: He is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha. World-Honored One: The Buddha possesses all virtues and is honored by all the world. For this reason, He is also solely honored in the world.

Next is “the Buddha,” who “is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha.”

The next [epithet] is “World-Honored One.” This refers to how. “The Buddha possesses all virtues and is honored by the world,” so He is called World-Honored One. He is singularly honored in the world.