Category: TLS Chapter 7

Episode 1035 – Accomplish Good Causes to Grow Fruits of Wisdom

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>> “If we can listen to the Buddha-Dharma and comprehend the wondrous applications of the great path, we can transform our unenlightened minds and delve deeply into right mindfulness and the enlightened path. Then we obtain great wisdom and transform people to correct deviant [views] and guide them to right ones. By bringing to perfection the causes of the practice of kindness, we increase the fruition of blessings and wisdom.”

>> “In the past, countless kalpas have passed in vain with no Buddha. Before the World-Honored One appeared, the ten directions were constantly in darkness. The numbers in the Three Evil Realms increased, and asuras also thrived. Those in the heaven realm diminished in number. Upon death, they mostly fell into evil realms.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “They did not hear the Dharma from the Buddha and constantly engaged in unwholesome deeds. The power of their appearance and their wisdom, and other things like these, have all diminished. Because of the causes and conditions of their negative karma, they have lost all joy and joyful thoughts. They abide in deviant views and teachings and do not recognize goodness, demeanor or rules.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> They did not hear the Dharma from the Buddha and constantly engaged in unwholesome deeds: Because they did not hear Right Dharma from the Buddha, they constantly engaged in unwholesome deeds in the world.

>> The power of their appearance and their wisdom, and other things like these, have all diminished: Bodhisattvas’ appearances are upright and proper. When heavenly beings and Brahma kings visit the places where Bodhisattvas are, the moment that they see them, they themselves seem dim and overshadowed. This is the power of appearance.

>> Bodhisattvas practice the Six Perfections and go among people. They engage in myriad practices to widely form good affinities and inwardly cultivate open and pure minds. However, when the power of appearance and wisdom, and other things like these, have all diminished, they have lost their thoughts of the Right Path.

>> The power of their appearance diminishes; their appearance becomes inferior and ugly. They no longer have a noble appearance. When their wisdom diminishes, their minds become contaminated with deviant teachings, and they have no right wisdom. This is all caused by negative karma.

>> Because of the causes and conditions of their negative karma, they have lost all joy and joyful thoughts: Because of the negative causes and conditions from their karma of transgressions, they have lost all joyful retributions and the joyful thoughts of Dharma-joy.

>> They have lost all joy and joyful thoughts: Joyful thoughts: These are the cause for joy. They cannot attain human or heavenly blessings, so they lose any joy. They mistake suffering for joy and do not know that one must cultivate causes to expect blessings, therefore they lose joyful thoughts.

>> Abiding in the evil views of the heretics, not knowing the principles of good discussion: Abiding in the evil views of the heretics, not knowing the principles of practicing good etiquette.

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“If we can listen to the Buddha-Dharma and comprehend the wondrous applications of the great path,
we can transform our unenlightened minds and delve deeply into right mindfulness and the enlightened path.
Then we obtain great wisdom and transform people to correct deviant [views] and guide them to right ones.
By bringing to perfection the causes of the practice of kindness, we increase the fruition of blessings and wisdom.”

We must often listen to the Buddha-Dharma. Once we understand the Buddha-Dharma, we must also internalize and comprehend it. “Understanding” means “I know, I understand.” Understanding means after listening to the Dharma we know about it, but we have not truly taken the Dharma to heart, have not carved it into our minds. When we listen to the Dharma we have to take it to heart. We must not only take it to heart but also carve it into our minds. When we take the Dharma to heart, it will serve as a road. So, “The sutras are a path; this path is a road to walk on.” In our life, roads have the most wondrous application. Without roads, we cannot get anywhere. So, a road lets us get to where we want to go. This is its wondrous application.

After we listen to the Dharma, we must carve each principle into our minds. When it comes to people, matters and things, to all worldly matters, [we must consider,]. “Is this matter reasonable or unreasonable? With this matter, if we approach it this way, will we be able to get there?” We need to exercise the wondrous applications of these principles. So, we must be mindful and earnestly absorb the Dharma and the true principles of the Path. In this way, we can exercise the wondrous applications of the great path. We must learn extensively and take it to heart, so that when we encounter the appearances of people, matters and objects, we can comprehend the great path. Then, we must form great aspirations.

To comprehend the great path, we must form the supreme aspiration. Only with the supreme aspiration are we able to make use of this great application. When we take the Dharma to heart, we have the wondrous application of the great path. Otherwise, following the passing of the days and the appearances of people, matters and things, we will forever be in a state of confusion without knowing our direction or how to apply these teachings. Looking back, we see we have made many mistakes. Looking back, we realize we did not say the things that we should have, or to another we said something we should not have. What we did not say leaves us with regrets; what we should not have said fills us with remorse. The Dharma must be used just right. We must find ways to interact with people so they can take the appropriate principle to heart. We must accomplish things in ways that are harmonious and complete. This requires us to be clear on the methods, so we must often listen to the teachings.

When we have internalized and and comprehended the Dharma, we are then able to take the Dharma to heart. Only by forming great aspirations can we comprehend the great path. With the great path in our hearts, we are able to make wondrous use of everything. Dealing with everything just right, in the most appropriate way, is called the “wondrous application.” If we can do this, “We can transform our unenlightened minds and delve deeply into right mindfulness.” An unenlightened mind fluctuates and wavers. Sometimes we form great aspirations. When we form aspirations, we make the great vows, “I vow to deliver countless sentient beings. I will overcome all difficulties to transform sentient beings. I am willing to put this into practice through arduous cultivation. I do not fear facing difficulties in all matters nor do I fear a life filled with hard work.” Having formed these kinds of great aspirations,

how do we take action such that we can keep the Dharma in our minds? How do we benefit sentient beings? This is benefiting oneself and others by forming Great Vehicle aspirations. When we form aspirations, we “form the supreme aspiration.” However, we cannot withstand the challenges of time. When we cannot take the hardships in our living, then very quickly, though we “comprehend the great path and form the supreme aspiration,” this aspiration very quickly deflates and we become indolent. In this way, we pass the days in vain. What kind of mind is this? This is the unenlightened mind.

If we have taken the Dharma to heart, naturally we will diligently advance in every step and transform our unenlightened mind. We must go through listening to the teachings to comprehend this. Then we form great aspirations. We must turn our unenlightened mind in the direction of [becoming] noble beings and enter the Path. Our mind must truly be on the great path, and we must exercise the wondrous Dharma. When the direction of our mind is correct, no matter how uneven our path in this world is, even though we encounter many challenges and it is difficult every step of the way, we can still overcome each and every difficulty. No matter how uneven the path is, we move forward step by step. As long as we go in the right direction, we will naturally attain great wisdom.

Not only can we attain wisdom ourselves, but by maintaining our initial aspirations, we will advance on the path to Buddhahood to awaken both ourselves and others. This path through the world is very rocky, and the path we ourselves are walking is uneven, to say nothing of lost sentient beings! We must be clear on the direction of our path and also put our heart into guiding everyone else to go in the right direction together with us. We transform sentient beings in this way.

We must give rise to both compassion and wisdom. We have this heart of compassion, and compassion is wisdom and wisdom is compassion. We have the impartial mindset that we and sentient beings are the same. We form aspirations to enter the great path to Buddhahood, and we hope everyone can do likewise and walk together with us on this safe and wide road. We must not deviate from the path, and we must use methods to guide others so they too will not go astray. This is awakening ourselves, and at the same time, in learning the Dharma, we must also awaken others and bring them to learn the Buddha-Dharma with us. In this way, “We obtain great wisdom and transform people to correct deviant [views], guiding them to right ones.” We must not walk down deviant paths anymore. We must have right faith, right mindfulness and right thinking and live our lives correctly. Then we can unite with the Buddha.

As long as we walk on the right path, in the future will it take us long? As long as we do not stray from the path, we will reach our destination. We can “bring to perfection the causes of the practice of kindness.” Everyone simply must uphold this. This type of kind behavior and conduct is our seed. A cause is a seed. Recently, we have been talking about “practicing the causes.” With all the causes that we create, our [intention] must be correct. This seed is a seed, and we must mindfully cultivate it. If we are cultivating the seed of a great tree, it will take a very long time of patiently and earnestly caring for this seed. To be a gardener who can help every tree grow big, we will need a very long time. [To cultivate] a good, large tree, we must be patient as it grows. I often hear people say, “This wood is very good, but it takes a long time for it to grow.”

In the early days, many in Hualien were in the timber business, including some of our commissioners’ families. Sometimes, they would have very large timber. They would tell me, “Master, this tree is more than 1000 years old.” I said, “How do you know?” He said, “If you look at the tree rings, one tree ring represents one year. Look, this tree is huge, with so many rings. Even if you try, you won’t be able to count them. There are hundreds, nearly a thousand rings. This represents the age of the tree.”

“Why did you cut down these trees? If you had not cut it, it could continue to grow in the woods.” He responded, “There is really nothing we can do! Our country needs trade, and our society needs construction material. This is why we need so much wood. However, we are planting new trees.” I said, “Planting new trees takes too long. This tree is so huge; it is over 1000 years old. We want a tree that is over 1000 years old, but you planted it just now. You already cut down this mature tree and brought it down [from the mountains]. That small tree is still only just getting used to the soil. It will really take too long.”

This left a deep impression on me. In this world, how can we cultivate talent? How can we [train] people to truly bring benefit to the world? If [that tree] had not been cut down, it could have brought great benefit to the world. Every day, it would release phytoncides. The roots would be in the soil, holding the soil in place. When there is rain, it can absorb water; great amounts of water can be absorbed by the tree. Then, during clear days, it slowly releases the water again, nurturing the land. These are benefits that a great tree on the land brings to the earth and to the world. If we cut the tree down, then in the world we can use this tree to make much furniture. Whether building houses, making decorations or making furniture, every bit of it has use and value to us. This is a material that we can make use of.

So, we must be mindful. The causes of the practice of kindness are found in this seed. Look at how the Buddha, the Great Enlightened One, engaged in spiritual practice. All Buddhas and Bodhisattvas begin by forming aspirations. Once this seed is formed, it begins to [grow] on the land, whether in the mountains or the flat lands. We must take good care of this seed; it takes a very long time [for this seed to grow]. Spiritual practice must be like this. It is like tree rings. In each life, for countless lifetimes, we live together in this world. In this world, there are the laws of nature, four seasons, etc. [The seed] needs to adapt to all of this.

From this beginning, it can then gradually grow into a great tree. Like I just said, it can then stand tall on the earth and protect the earth. Every day, it can offer us fresh air and protect us from the wind, absorb water and retain the moisture in the soil so that the aquifers can be well-filled. This is the process of spiritual practice; it is just like a great tree. Whether it is 100, 1000, or 10,000 years old, standing tall in the world it brings great benefit. This is called a great cause. We do this until we can go into the world and manifest an appearance, like a great tree that has been brought down to be used in society. Every inch of it is used to construct buildings, make decorations and build furniture that can last a long time. As long as we do not intentionally damage them, they can last for a very long time.

See how now, many things that are exhibited in the National Palace Museum are made out of quality materials, like wood. There are things that were carved hundreds or thousands of years ago. Some were dug out from the ground by archaeologists. They are still preserved. These are good causes, good materials. They are important for educating people, serving as evidence of the beginning of the human race. They show the way people lived, their ways of life. The principle is the same. Thus we “bring to perfection the causes of the practice of kindness.” These are just like seeds. Year after year, lifetime after lifetime, we give to benefit the world. The process of spiritual practice and that of growing a tree of quality wood from the seed are very similar.

The principles are the same for bringing to fruition wood of good quality and bringing to fruition great enlightenment as a sage who exercises wondrous applications. This is like how we have been born to this world. Since we have been born human, we have a limited lifespan. This tangible lifespan contains an infinite amount of principles. These true principles of all things in the world all came from a Great Enlightened One. Like a gushing spring, they are limitless. This wisdom continually gushes forth to transform, benefit and guide sentient beings. We must not engage in wrongdoing, and we must proactively do good deeds. In this way, every person is able to increase their blessings and wisdom. Increasing the fruits of blessings and wisdom is done by listening to the teachings and comprehending the wondrous applications of the great path.

Every person is a seed. The Buddha, the Great Enlightened One, is the same. This seed [of enlightenment] has passed through countless lifetimes, an endless amount of time, constantly coexisting with nature and people. It is just that we are not able to experience this. He benefits people lifetime after lifetime, so listening to the Dharma, we must be mindful.

Wasn’t Great Unhindered Wisdom Superior Buddha just like this? He was born beginningless kalpas ago, before the beginning of Beginningless Time. As He sat in the place of enlightenment, Brahma kings, humans and heavenly beings had already arrived at His place of enlightenment. So, in the previous sutra passages, the Brahma kings came from all ten directions, from above and below, to the place of enlightenment. The Brahma kings lead by Great Brahma King Sikhin descended from above to the place of enlightenment. They not only paid respect and offered praise, circumambulated the Buddha and made offerings, they also used verse to praise the Buddha and reverently request that the Buddha turn the Dharma-wheel.

So, the previous sutra passage states,

“In the past, countless kalpas have passed in vain with no Buddha. Before the World-Honored One appeared, the ten directions were constantly in darkness. The numbers in the Three Evil Realms increased, and asuras also thrived. Those in the heaven realm diminished in number. Upon death, they mostly fell into evil realms.”

This describes an era without the Buddha, where myriad sentient beings went astray. People doing good deeds decreased, while those committing evil increased. People did not discipline their tempers, so people would [get angry] for no reason, just like asuras. [Because of this,] society was not peaceful, and families were not in harmony. People kept creating afflictions and ignorance in the world. With this karma, they would certainly fall into the evil realms. Thus, those doing good deeds decreased, while those doing evil increased.

The next sutra passage states,

“They did not hear the Dharma from the Buddha and constantly engaged in unwholesome deeds. The power of their appearance and their wisdom, and other things like these, have all diminished. Because of the causes and conditions of their negative karma, they have lost all joy and joyful thoughts. They abide in deviant views and teachings and do not recognize goodness, demeanor or rules.”

At that time, sentient beings “did not hear the Dharma from the Buddha.”

They did not hear the Dharma from the Buddha and constantly engaged in unwholesome deeds: Because they did not hear Right Dharma from the Buddha, they constantly engaged in unwholesome deeds in the world.

Since there was no Buddha in the world, there was no path. There was no one to guide them unto the right path. So, they did not know which way to go and stepped onto deviant paths. This was because they did not hear the Dharma from the Buddha. It had been a very long time since the Buddha manifested in the world, so sentient beings lacked the Dharma. It had been a very long time that “had passed in vain with no Buddha.” This was the time before a Buddha was born. During that time, sentient beings were in a state of confusion. “The ten directions were constantly in darkness”; everything was obscured. “Where is the road? I don’t know which way to walk.”

Because of this, the people in the Three Evil Realms constantly increased in number. This is like the prisons in our world. More and more people are in prison. Why are there more people in prison? It is because they have made mistakes and are punished according to the law. This is why the number of people in prison keeps increasing. When the number of people in prison increases, people who do good deeds in society and follow the rules decrease in number. This is certain. So, when people commit wrongdoings, they will be sent to prison. If those in the human realm commit wrongdoings, they will fall into hell. This is the principles of karmic cause and effect. So, people who often commit evil deeds certainly descend into hell.

The power of their appearance and their wisdom, and other things like these, have all diminished: Bodhisattvas’ appearances are upright and proper. When heavenly beings and Brahma kings visit the places where Bodhisattvas are, the moment that they see them, they themselves seem dim and overshadowed. This is the power of appearance.

“They did not hear the Dharma from the Buddha,” so they did not taken Right Dharma to heart “and constantly engaged in unwholesome deeds.” The things that they did all went against the principles. Because of this, “The power of their appearance and their wisdom, things like these, have all diminished.”

This was because. “They did not hear the Dharma from the Buddha,” or if they did, they would not take it to heart. They did not follow the principles, thus, nothing they did was in line with wholesome deeds; it all went against goodness. Therefore, the principles gradually disappeared [from the world]; people did not walk the Path.

Think about this phenomenon. People who do evil have evil appearances; perhaps they did not receive education, or did not make good use of their education. Think about it, what kind of appearance do they have? Those who do evil deeds have evil appearances; they have very frightening appearances. No one dares to approach them. Or they make people feel that they are untrustworthy. This is the power of appearance and wisdom, [what happens] when one’s wisdom diminishes. So, those who do evil will have evil appearances.

As for spiritual practitioners, the appearance of Bodhisattvas is very upright and proper. When we see people who are well cultivated, we feel that this person appears very refined. The way they speak and their gestures all show that they are well cultivated. They look like Bodhisattvas. Bodhisattvas must engage in spiritual practice for a long time and take in the virtuous Dharma; they are awakened beings who walk good paths. So, their physical appearance is upright, like Brahma kings or heavenly beings. Or like Bodhisattvas, with everyone’s conduct, they make people rejoice naturally upon seeing them.

But as for heavenly beings and the Brahma kings, when they are compared with Bodhisattvas, they pale in comparison. Though [heavenly beings] enjoy heavenly blessings in heaven, Bodhisattvas are in the world and benefit sentient beings every day. Bodhisattvas constantly help others. So, when heavenly beings see Bodhisattvas, they are also reverent and respectful.

The principle is the same. So, spiritual practice is very important. One’s enjoyment relies on the blessings one has cultivated in past lives. Thus one is able to be in heaven. While in heaven, they do not engage in spiritual practice. They only enjoy heavenly blessings. So, they must ask the Buddha to turn the Dharma-wheel for them to continue in their spiritual practice. Otherwise, in the future they will regress into the Six Realms, the Five Realms and four forms of birth or the Three Evil Realms. They will not be liberated from cyclic existence and cannot thoroughly understand the principles. So, when the Brahma kings and heavenly beings came to this place where the Bodhisattvas were and compared themselves with the Bodhisattvas, the radiance of the heavenly beings’ bodies fell short. Bodhisattvas have accepted the Dharma and exercised wisdom to go among people. Thus the power of appearance of [Bodhisattvas] makes them very approachable.

Bodhisattvas practice the Six Perfections and go among people. They engage in myriad practices to widely form good affinities and inwardly cultivate open and pure minds. However, when the power of appearance and wisdom, and other things like these, have all diminished, they have lost their thoughts of the Right Path.

So, “Bodhisattvas practice the Six Perfections and go among people. They engage in myriad practices to widely form good affinities.”This is what the Bodhisattvas regularly engage in. They practice the Six Perfections, including giving, upholding precepts, patience, diligence, Samadhi and wisdom. All of these are to transform sentient beings. [Bodhisattvas] must go among the people in order to transform sentient beings. So, they have cultivated [ways to help] different kinds of sentient beings, each with their distinct habitual tendencies, negative habits and ways of living. [Bodhisattvas] must adapt to sentient beings’ distinct habitual tendencies and afflictions. Bodhisattvas must adapt to them and use different methods to form good affinities with them.

So, because sentient beings have so many different habitual natures, Bodhisattvas must adapt to their habitual nature in order to approach them and form good affinities with them. Bodhisattvas inwardly cultivate open, pure minds. Because they are pure inside and out, they are filled with the power of appearance and wisdom. If not, people in the world can only enjoy fame and profit. No matter how high their status, how famous they are or how much wealth they have accumulated, when compared to one always willing to do good, they will fall short. So, Bodhisattvas engage in spiritual practice and thus have a dignified appearance.

However, if this kind of practitioner decreases, naturally, “power of appearance and wisdom, and other things like these, all diminish.” Without engaging in spiritual practice and benefiting others, people instead will replicate so much ignorance and afflictions for themselves. Everyone in that society was like this. This is how. “The power of their appearance and their wisdom, and other things like these, had all diminished.” If we do not cultivate our appearance, then we do not have wisdom. In this way, [wisdom] gradually decreases. When people see someone with such an appearance, firstly, they do not trust them, secondly, they feel shocked and frightened by them. This is evil, turning from goodness to evil.

Everyone is inherently good, but if we do not follow the principles or exercise virtuous Dharma in the world, naturally, our power of appearance will diminish. We must be earnestly vigilant about this. This comes from losing thoughts of the Right Path, If not for this… everyone has always been a Bodhisattva and can engage in spiritual practice, walk the Bodhisattva-path. We have cultivation, education and knowledge. This knowledge is not of the ordinary teachings of the world. We should understand the Dharma of the world, not worldly education, but worldly Dharma. What we are learning is the world-transcending Dharma. So, we must put effort into understanding the subtle and wondrous teachings.

The power of their appearance diminishes; their appearance becomes inferior and ugly. They no longer have a noble appearance. When their wisdom diminishes, their minds become contaminated with deviant teachings, and they have no right wisdom. This is all caused by negative karma.

“The power of their appearance diminishes.” Why would the power of appearance diminish? Why would it be dimmed? Why is that? It is because. “Their appearance becomes inferior and ugly.”So, “Their appearance becomes inferior and ugly.” It makes people feel very frightened. [Demons] have green faces and fangs. In this way, people who see them will be frightened. So, “They no longer have a noble appearance.” No matter how high one’s status is, no matter how much money one has accumulated, no matter how famous one is, that kind of reputation is about dominance. They have wealth, but with no grace. They are wealthy, but are crude, without nobility. This is also the diminishing of the power of appearance. So, “Their appearance becomes inferior and ugly. They no longer have a noble appearance.”

Their wisdom has diminished because their minds are defiled with evil thoughts. Without right wisdom, proper spiritual aspirations or the Right Dharma, people create much ignorant karma of transgression. With the afflictions this ignorance reproduces, the evil karma that we create causes great damage to our appearance.

Because of the causes and conditions of their negative karma, they have lost all joy and joyful thoughts: Because of the negative causes and conditions from their karma of transgressions, they have lost all joyful retributions and the joyful thoughts of Dharma-joy.

So, “Because of the causes and conditions of their negative karma,” because of all the afflictions created, “they have lost all joyful retributions.” Because we have created many afflictions, no matter how much money and status we have, we are filled with afflictions all day. Everything that happens is displeasing. Everything we do is unsatisfying. This is truly suffering.

So, this is “because of the negative causes and conditions.” They have created karma of transgressions in order to fight for status and profit. These karmic conditions lead evil karma to slowly accumulate. Evil karma brings [negative] affinities, so naturally their minds will never be at ease. They have lost their joy; their minds always worry over gain and loss. How can we be happy like this?

So, “They have lost all joyful retributions and the joyful thoughts of Dharma-joy.” These causes and conditions have led them to constantly be in conflict in the world. They will do anything, destroy the good deeds of others, to benefit themselves and increase their profit. These are causes and conditions of transgression, which bring us afflictions as retribution. So, we still remain in a state of ignorance. We have lost all joyful retributions because we did not seek the Dharma and did not take the Dharma to heart. So, we have only afflictions and no Dharma-joy.

They have lost all joy and joyful thoughts: Joyful thoughts: These are the cause for joy. They cannot attain human or heavenly blessings, so they lose any joy. They mistake suffering for joy and do not know that one must cultivate causes to expect blessings, therefore they lose joyful thoughts.

Thus, the meaning of “joyful thoughts” is wanting to create the causes of blessings.When we are joyful, we engage in joyful actions. When we want to do good deeds, this is from the cause of one thought. We put the practice of giving into action and, after we help others, we feel very joyful. After doing good deeds to help others, we will be at peace, our minds full of Dharma-joy. We must actually help others to be at peace and full of Dharma-joy.

“They cannot attain human or heavenly blessings,” so naturally “they lose any joy.” Truly, when we see the suffering of the world, how could we be joyful? But after we give of ourselves and serve others, people in the world are joyful, and we are happy. If we do not give of ourselves, then we will not be able to see people’s smiles when their suffering is relieved.

Over the past few days, we have seen how. Wulai was struck with a flood. The mud was all over their homes and on everything that they own. A group of Bodhisattvas quickly went to clean up. After they cleaned up and the surroundings become clear, those that went to help felt very happy. When the disaster occurred, no one was able to help them. There were not enough people to help in this major disaster. How could they return to life as before? But then a long procession [of volunteers] joyfully and willingly went there to help out. After they helped them clean up, they looked back and saw the smiling faces of these people. For those who came to give of themselves, this brought the greatest joy. So, those who help others are naturally the happiest. What if we do not help others? We lose this joy.

So, “They mistake suffering for joy.” Nowadays, many people have conflicts with one another. Will they gain or will they lose? They do not know, but they want to continue doing what they do. Actually, their minds are not at ease, “and they do not know that one must cultivate causes to expect blessings.” They do not know where to truly cultivate blessings or how to cultivate these causes. Naturally, if they do not cultivate blessings, how would they attain blessed retributions?

Abiding in the evil views of the heretics, not knowing the principles of good discussion: Abiding in the evil views of the heretics, not knowing the principles of practicing good etiquette.

So, “They abide in deviant views and teachings and do not recognize goodness, demeanor or rules.” They have deviant views, incorrect perspectives and thinking, so they walk on a deviant path and follow deviant teachings. They “do not recognize the rules of cultivating goodness and a dignified demeanor.”

If we do not have the Dharma in our minds, we will not be able to comprehend the great path. Then naturally we have an unenlightened mind and no way to give rise to right mindfulness. So, we must take the Dharma to heart and comprehend the great path. This way, we can transform our unenlightened minds and enter the path of right mindfulness to walk this broad road. As we walk on this path joyfully, our appearance will be dignified, and every person’s strength will be in harmony. We can accomplish the things that we like most and afterwards will be most joyful. So, we must apply the Dharma. The Dharma is inside our minds, but we need to always be mindful.

Episode 1034 – Penetrating the Tathagata-garbha

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>> “As we engage in the Bodhisattva-practice, we must learn extensively to be able to penetrate the Tathagata-garbha and understand the supreme flavor of the Dharma. We use this to widely nourish sentient beings and enable their roots of goodness to grow. This is opening the door of ambrosial dew.”

>> “one of universal wisdom honored by heavenly beings and humans. You have mercy on all kinds of sprouts. You can open the door of ambrosial dew to widely transform all.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “In the past, countless kalpas have passed in vain with no Buddha. Before the World-Honored One appeared, the ten directions were constantly in darkness. The numbers in the Three Evil Realms increased, and asuras also thrived. Those in the heaven realm diminished in number. Upon death, they mostly fell into the evil realms.”      [Lotus Sutra, Chapter 7 – On the Conjured City]

>> In the past, countless kalpas have passed in vain with no Buddha: This expresses the fruit of suffering of the Three Realms. In the past, countless kalpas had passed in vain, with no Buddha appearing.

>> Among the praises of all the Brahma kings, the Brahma kings from the southeast said that 180 kalpas had passed, the Brahma kings from the south said that 130 kalpas had passed and now the Brahma kings from above said that countless kalpas have passed.

>> Passed in vain with no Buddha: Why was the length of time different? It is believed and known that the Buddha’s body exists in all places and appears in all times. However, according to their conditions and how they perceive, sentient beings see His life as long or short.

>> The numbers in the Three Evil Realms increased, and asuras also thrived: With no teacher in this world, sentient beings are deluded. Their negative retributions grow, as does asurakind.

>> Those in the heaven realm diminished in number. Upon death, they mostly fell into evil realms: Those in the heaven realm indulge their desires. They deplete their blessings and fall. Upon death, they are mostly reborn in the evil realms.

>> Due to the causes and conditions of all desires, they fall into the Three Evil Realms. Though they are in the human or heaven realm, after their lives end, they follow their karma and again fall into the Three Evil Realms.

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“As we engage in the Bodhisattva-practice, we must learn extensively to be able to penetrate the Tathagata-garbha and understand the supreme flavor of the Dharma.
We use this to widely nourish sentient beings and enable their roots of goodness to grow. This is opening the door of ambrosial dew.”

To engage in the Bodhisattva-practice, we must learn extensively. The Bodhisattva Way is to go among people and experience this world’s many, countless worldly afflictions. The human realm is full of afflictions, ignorance and delusions. Underneath the ignorance that covers us all, how much suffering do we create? The source of suffering is ignorance and delusion; this is what brings about suffering. The principle behind the Buddha coming to this world was for us to be able to transcend suffering. If we wish to transcend suffering, we must eliminate ignorance, afflictions and delusion. There are so many things we must eliminate. Thus, the Buddha had to teach, and there must be people to take up this Dharma. We must take the Dharma into our heart; only then can we put it into practice. Those who put the Dharma into practice are called Bodhisattvas. So, as spiritual practitioners, we must engage in the Bodhisattva-practice, and to engage in the Bodhisattva-practice, we must extensively learn the teachings. When the Dharma is taken to heart, we must not let it leak away.

When we take the Dharma to heart, we engrave every word of it deeply in our mind. Then we experience the principles of life. We must understand the Dharma and moreover must experience it. I often say, hearing one thing, we understand ten, or at worst, hearing one thing, we understand one. If we cannot hear one thing and understand it, we are letting [the Dharma] leak away on hearing. So, to learn the Dharma, we must truly listen and take at least some of it to heart. Thus, in our spiritual practice, we must engage in the Bodhisattva-practice. This is our goal. We do not seek to just benefit ourselves; we want to benefit others at the same time. So, in our spiritual practice, we need to engage in the Bodhisattva-practice. Engaging in the Bodhisattva-practice, we must learn extensively.

Only if we learn extensively will we be able to “penetrate the Tathagata-garbha.” If we understand all the Dharma of the universe, we will gradually be able to penetrate the Tathagata-garbha. First, when we understand the Dharma, we eliminate ignorance and afflictions, then with pure minds, we will not be contaminated as we go among people. Thus, we will gradually enter the Tathagata-garbha. Deeply delving into the Tathagata-garbha is the direction of our spiritual practice. We cultivate the causes and obtain the effects. So, in our causal practice, we engage in the Bodhisattva-practice. Our direction is to return to the Tathagata-garbha. We can resonate with the Buddha-Dharma, and the source of the Buddha-Dharma is this storehouse (garbha); it is hidden in everyone’s minds. Since everyone intrinsically has Buddha-nature, we all intrinsically have an ocean of enlightened wisdom. It is simply hidden by our ignorance and afflictions. Thus, we are continually going in the opposite direction from our Tathagata-garbha.

The Tathagata-garbha is pure and undefiled, while we unenlightened beings are filled with afflictions. These are complete opposites. Most important is for us to know the methods of eliminating our afflictions and ignorance; only then will we have an opportunity to deeply penetrate the Tathagata-garbha. If we can unite with the Tathagata-garbha, we will know the supreme flavor of the Dharma. If we take the flavor of Dharma into our hearts, the flavor of this Dharma constantly fills us with Dharma-joy. The flavor of the Dharma is like ambrosial dew. If you were to ask, “Master, what is the scent of ambrosial dew?” it cannot be said; it is unexplainable. “Only the person who drinks the water knows if it is hot or cold.” Perhaps when you listen to the Dharma, you feel it has no flavor at all. Perhaps while I am speaking. I feel that what I am saying is full of flavor, and I am very joyful. Everyone’s experience is different.

What we must learn now is to take the Dharma to heart so we have the same experience. As we hear it, we will have all the various kinds of Dharma-flavors in our hearts. So, we realize and comprehend these principles. We attain understanding and allow these words to deeply penetrate our life. How many kinds of afflictions do we still have that we need to eliminate? If we can eliminate [these afflictions], and penetrate the Tathagata-garbha, afterwards, the more we experience the Tathagata-garbha, the closer we will draw to it, and our realizations from listening to the Dharma will have more and more of its flavor. So, penetrating the Tathagata-garbha means. “We understand the supreme flavor of the Dharma.”

“We use this to widely nourish sentient beings.” If the Dharma can enter our hearts in this way, we will be able to teach it endlessly. When we need to talk to people, with every phrase, we will be able to use all the many things we have understood. When sentient beings have afflictions, we need to quickly comfort them. How do we comfort them? We apply the Dharma. Every sentence we have taken to heart is a sentence that can be used to explain many principles to comfort them, accommodating their needs and the difficulties they have encountered.

For instance, recently, there was an explosion in Tianjin, China. What kind of chemicals were stored in that warehouse to suddenly cause this kind of explosion? There were injuries and fatalities. At that pier, at that place, there are many factories and many warehouses that store many things for export. So, there were many workers in that place from many different provinces. After this incident occurred, those that were injured stayed in hospitals, and there were others that had died. But those who were not injured lost their employment at the factories or the pier. They came from different provinces. What were they going to do? Home is so far away!

Tianjin’s Tzu Chi volunteers quickly went to show their care and concern. Working with the local government’s guidelines, they went to care for them. There were not enough volunteers in Tianjin. So, those from Beijing came to help. We could see how, whether at shelters or at hospitals, they were there giving comfort. With every word they said, they adapted to the backgrounds of [the survivors]. [They responded to] the shock people were in according to the place they were from. In response to the present shock, the volunteers adapted; each had their own reasons for coming there to work and their own difficulties, so they comforted them according to the difficulties they had encountered.

Perhaps their hometown was near a place with Tzu Chi volunteers; they would tell the Tzu Chi volunteers, “When this happened to me, I was very terrified, very scared, but now, seeing how sincerely you came to comfort me, I am no longer scared and feel very warm inside. You are all so wonderful. This world is full of warmth. There are so many people who care for us.”

The Tzu Chi volunteers would tell them, “The place you are from also has Tzu Chi volunteers. After you go home, remember to look them up. They can help you too or you can get involved yourself to likewise become someone’s benefactor in life. Yes, if I go back. I will definitely look them up.” We saw how the volunteers comforted them at a time like this, considering the places they came from, their family background and difficulties. They applied the Dharma to comfort them and also guided them to [get involved] after returning to their hometown. “That place also has Tzu Chi volunteers. If you have difficulties, please look for them. Let us keep in touch.”

This shows they have understood the virtuous Dharma. Virtuous Dharma has a direction; it has a location and direction. We comfort those who are nearby. For those farther away, we keep in contact and provide care. This is how to widely nourish sentient beings; they used the virtuous Dharma they had taken in. They spoke with them, telling them what I said. They passed this on to them, then they shared their own understanding and comforted them. This is how, after listening to the Dharma, with the flavor of the Dharma they can then widely nourish sentient beings.

There are myriad sentient beings. So, we need Bodhisattvas in this world. Bodhisattvas must spread everywhere; in every place they go, they share the same mission and walk the Bodhi-path. Since Beginningless Time, so many have been walking this path. We cannot stop now. We must continue to pave this path. We continue to pave this path for even more people to walk on. So, life after life, we must widely nourish all sentient beings; this is like paving a road.

“[We] enable their roots of goodness to grow.” We hope everyone will accept the Dharma. After those in suffering receive the Dharma, their suffering will be eliminated, and their minds will feel stable. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” They help people’s minds settle down and help their roots of goodness grow. As their roots of goodness grow, when they go back they will look for ways to carry on the Dharma in that place. In this way, “We use this to widely nourish sentient beings and enable their roots of goodness to grow. This is opening the door of ambrosial dew.” How can we open the door of ambrosial dew to give everyone the opportunity to receive this ambrosial dew?

We spoke of ambrosial dew yesterday. It is an elixir for immortality. The wisdom-life [nourished by it] is everlasting. Even if it is just dewdrops on the tip of a tree’s branches, if we collect it drop by drop, it can still nourish our wisdom-life. Or, if this ambrosial dew covers the entire earth, it universally nourishes all things on it. Even dewdrops that fall drop by drop on the ground can nourish the land, allowing seeds to sprout. This is opening the door of ambrosial dew, letting the Buddha-Dharma nourish sentient beings. This can only be achieved through our engaging in the Bodhisattva-practice.

The Bodhisattva-practice requires us to learn extensively. We do not merely listen. After listening, we must quickly apply it. By listening to and then applying it, we naturally have an inexhaustible source. This is like knowing how to dig a well; once we have dug the well, the spring water will endlessly bubble up. If we do not dig a well, this water will not be seen at the surface. The principle is the same. If we do not work hard to put the teachings into practice, although in our minds there is an aquifer of Dharma-water, although this water vein is there, if we do not put in effort, the water in our minds will not spring forth.

We all have this gushing spring of Dharma-water. As long as we grasp one truth, we can understand many principles. “By grasping one truth, we understand all truths.” So, we must listen and, after listening, contemplate. After we contemplate, with an abundance of Dharma in our mind, we can put it into practice. So, the Bodhisattva-path is very important. Only [by practicing it] are we able to put the teachings into action to experience them; then we have a stronger sense. As our sense [of the teachings] grows deeper, we can penetrate the Tathagata-garbha. This is how we can attain the flavor of the Dharma.

Once we have attained the flavor of the Dharma, once we know it, we will be able to nourish sentient beings by sharing it with everyone. In this way we are able to help sentient beings develop their roots of goodness, help everyone to truly experience the Dharma and grow in wisdom-life. To do this, we need a starting point and must be steadfast and grounded as we advance. Learning the teachings is very important, but it is even more important to experience them. So, this passage [continues from] what we have been speaking of in the Chapter on the Parable of the Conjured City. Everyone should remember how

the Brahma kings journeyed from the east, southeast and south. From east, south, west and north, from all four directions, above and below, the Brahma kings brought all in the Brahma heavens and came one after the other to. Great Unhindered Wisdom Superior Buddha’s place of enlightenment to show their reverence in making offerings. I have already taught about this for a while, and we are still reading about this scene.

The previous sutra passage says, “one of universal wisdom honored by heavenly beings and humans. You have mercy on all kinds of sprouts. You can open the door of ambrosial dew to widely transform all.”

The Brahma kings all came to the place of enlightenment where. Great Unhindered Wisdom Superior Buddha was [sitting] beneath the Bodhi-tree. Everyone would pay their respects and then would certainly request the Dharma. Though one representative requested the Dharma, everyone was of one mind, as together they repeated themselves in verse. Together they expressed what was in their hearts. So, they praised the Buddha, “One of universal wisdom honored by heavenly beings and humans. You have mercy on all kinds of sprouts.” The Buddha, the Great Enlightened One, is compassionate. His compassion is such that. “He feels others’ pain and suffering as His own.” This is unconditional loving-kindness and universal compassion. He opens the door of ambrosial dew and turns the Dharma-wheel to widely transform all sentient beings.

Next, in the following passage, they say,

“In the past, countless kalpas have passed in vain with no Buddha. Before the World-Honored One appeared, the ten directions were constantly in darkness. The numbers in the Three Evil Realms increased, and asuras also thrived. Those in the heaven realm diminished in number. Upon death, they mostly fell into the evil realms.”

We must mindfully comprehend these verses. “In the past, countless kalpas” means a very long time “has passed in vain with no Buddha.” In the past, there had already been a very long stretch of time.

In the past, countless kalpas have passed in vain with no Buddha: This expresses the fruit of suffering of the Three Realms. In the past, countless kalpas had passed in vain, with no Buddha appearing.

Countless kalpas is a very long time. This period of time passed without a Buddha. This means that no Buddha was born in the world. It was as if the world were in darkness. So, the fruit of the suffering of the Three Realms is because of the ignorance in sentient beings’ minds. Ignorance is darkness. Darkness is ignorance. It is dark, so there is ignorance. Ignorance covers us so we continually create many causes of suffering and reap many fruits of suffering.

This is in the Three Realms, where sentient beings have not transcended cyclic existence and easily produce ignorance. Even those in the Brahma heavens sought the Dharma. Though they had only the slightest delusions, when their heavenly lifespans come to an end, the remaining slightest delusions alone will cause them to be unable to end samsara. So, the Brahma kings all still needed to come again to understand the Buddha-Dharma and the way to end cyclic existence and the ignorance of the Three Realms.

Regarding the Three Realms, I have continually told everyone that our thoughts are formless; we cannot see them, and the principles are unclear. That is in the formless realm. The form realm has an abundance of material things. The desire realm is full of desires. These are called the Three Realms. Within the scope of what we can accept, we can use this direction to comprehend the Three Realms. If we want to explain the Three Realms from the Buddha-Dharma, it would take a long time; this is very profound. This is not something we can make use of now. What we can work on now are our thoughts and perspectives, as well as our behavior and actions. Our suffering of cyclic existence is very real. We must put effort into understanding it. So, “This expresses the fruit of suffering of the Three Realms.”

“In the past, countless kalpas had passed.” A very long period of time, “countless kalpas, have passed in vain.” As far as our own life is concerned, just how much time have we passed through with ignorance and delusion in our minds? This has kept us continually in the Three Realms, where we receive much fruit of suffering. This is because we have created many causes of suffering and thus receive the fruits of much suffering over a long period of time. If we explain this sutra passage this way, it is closely related to us. It not only explains that Brahma kings have passed through a long time, we ourselves have fallen into the Five Destinies and the four forms of birth for a long period of time.

So, in which life will we encounter a Buddha? If we encounter the Buddha, will we take the Dharma to heart? If the Dharma is there and not taken to heart, it is the same as having no Dharma at all. Without the Dharma, the Buddha is not in our heart. In the time that passed in vain with no Buddha, we had been constantly [living] in darkness. So, “with no Buddha appearing” means our state of mind has been like this. It has been such a long time.

Returning to the sutra passage, it says all of the Brahma heavens praised [Him]. In [this passage], we saw that it began because the Brahma kings saw the light. At Great Unhindered Wisdom Superior Buddha’s place of enlightenment, this light began to shine. It began with the Brahma kings of the east then the Brahma kings of the southeast, the Brahma kings of the south and the Brahma kings from above. Actually, from the north, south, east and west, all of the Brahma kings came. So, here it says that everyone praised the Dharma with one mind.

Among the praises of all the Brahma kings, the Brahma kings from the southeast said that 180 kalpas had passed, the Brahma kings from the south said that 130 kalpas had passed and now the Brahma kings from above said that countless kalpas have passed.

There was a Brahma king from the southeast who spoke in verse saying, “180 kalpas had passed.” If we still remember, the Brahma king from the southeast also said to. Great Unhindered Wisdom Superior Buddha that 180 kalpas had passed. The Brahma king of the south also said this, but he said that “130 kalpas had passed.” And now? The Brahma king from above said that “countless kalpas have passed.” It seems that the times are different. They are all from the Brahma heavens. So, why are the times different? Of course it is because their worlds are different.

It is like our solar system. This solar system has planets. The surrounding planets and our Earth revolve around the sun. It is not just Earth revolving around the sun. There are also Mercury, Venus, Mars, Saturn, Uranus and Neptune. But the amount of days it takes to rotate varies. For the Earth, it takes 365 days. If it is Mercury, one revolution only takes 88 Earth days. That is only two months! So, for Mercury, it takes only 88 Earth days to go through a full year.

What if it is Venus? For Venus, it is 225 Earth days. This is a year [for Venus]. But on our Earth, the length of time is comparatively longer. For our Earth to make one revolution, that will take 365 days. If it is Mars, it will take 687 Earth days to make one revolution. This is equal to one year and 10 months for us. If it is Saturn, one revolution is 29 Earth years and 40-some days! It still rotates the Sun, but its year is [equal to] over 29 of our [Earth] years. What about Uranus? One of its years is equal to 84 of our years! If it is Neptune that is making a revolution, it will take 165 of our Earth years!

Look how wondrous the universe is! In our solar system alone, when our Earth makes a revolution, we feel it is 360-some days. This is how the laws of nature work.

Earth is one of the planets in space that rotates around the sun in our solar system. It takes us more than 300 days to go around. There is another planet that takes 88 of our days. To sum it up, different heavenly worlds different states, are all on different levels. Naturally then, the north, south, east and west. [Brahma kings] had their own worlds. We should still remember that they had come to this Saha World. The Buddha was born into this Saha World. To come to this world, they had to pass through several trillion lands. So, it was a very far distance. Clearly, it is not within our solar system. It was a different solar system. How many solar systems are there? They had to traverse such a vast distance to arrive at Earth, this world. So you see, of course it takes a very long time. The distance for each Brahma heaven is different. So, with this in mind, to come to this land will take a long time.

For those from above, the Brahma kings were led by Brahma King Sikhin, lord of the Three Realms, to come to this land, it took a very long time. “In the past, countless kalpas” meant a very long time. Because they “passed in vain with no Buddha,” the time had already passed in vain. The amount of time that passed was different. It is like what we just explained. [The kings of] some Brahma heavens came down and said, “180 kalpas have passed.” For some places 130 kalpas had passed in vain. Now those from above said that countless kalpas had passed. That is a very, very long time that had passed in vain with no Buddha. The lengths of time were different.

Passed in vain with no Buddha: Why was the length of time different? It is believed and known that the Buddha’s body exists in all places and appears in all times. However, according to their conditions and how they perceive, sentient beings see His life as long or short.

We believe the Buddha’s body exists in all places. Actually, in any place, there should always be a Buddha that manifests. In fact, the principles have always been there. The Buddha is called the Enlightened One. Enlightenment is the principles, the principles of enlightenment. There is no place that they do not exist; they appear in all times. The principles are always before us. When we look at people, we can see the principles of living beings. From their demeanor, we know the principles of their mind, and so on. Look at a tree; this is a principle of [living] matter. Every kind of thing follows principles to live. There is no time or place principles do not exist. The principles exist at all times.

“According to their conditions and how they perceive….” Look at sentient beings’ causes and conditions. Sometimes we have an opportunity from these causes and conditions, but we do not respond to it. The Dharma is right in front of us, but we do not perceive it. So, we must look at our conditions.

“The same sentence is said, but when others said it, I couldn’t accept it. But when it came from you, I could accept it.” This is affinity. Or, when I spoke, you did not take it in. When others spoke, you were happy to accept it. This is also affinity. So, “According to their conditions and how they perceive, sentient beings see His life as long or short.” Naturally, there will be times that seem long. Naturally, there will be times that seem to be very short. This depends on whether we can awaken. Some people need a long time before understanding. Others immediately comprehend on contact, immediately changing their bad habitual tendencies. Right away, they can wholeheartedly maintain their present aspirations; their moment of awakening will continue to be preserved forever. Some people’s capabilities are like this. In this present life, some people may have to continue [seeking]. It depends on causes and conditions, perceptions, roots and capabilities converging.

“Before the World-Honored One appeared, the ten directions were constantly in darkness.”

“Before the World-Honored One appeared, the ten directions were constantly in darkness.” Before the Buddha appeared, the ten directions were in darkness. This is how, if we are not awakened, the ignorance and darkness in our mind will cover us. Thus, we must have the Dharma to get us started.

So, “Before all Buddhas, the World-Honored Ones, manifest in the world, the lands in ten directions are constantly as if in darkness.” It is very dark; this kind of darkness is unclear, with fog and haze. We cannot clearly see what is ahead. This is our ignorance that has not been eliminated.

The numbers in the Three Evil Realms increased, and asuras also thrived: With no teacher in this world, sentient beings are deluded. Their negative retributions grow, as does asurakind.

So, “The numbers in the Three Evil Realms increased, and asuras also thrived.”  The Three Evil Realms are for those who created much evil karma. We spoke of the Three Evil Realms last time. Asuras are those who have not engaged in spiritual practice. Asuras, though they have wealth and create blessings, have no spiritual cultivation. The number of asuras grows quickly

[when] there is no guiding teacher in the world, when the world lacks a guiding teacher. The Buddha is the guiding teacher of the Three Realms and the kind father of sentient beings. But this kind of person is hard to encounter in the world. Thus, after a long time, spiritual practitioners had not encountered an enlightened one. So, they said the world had no guiding teacher. “Sentient beings are deluded.” Naturally, when sentient beings are deluded, “their negative retributions grow.” So, this is how all wrongdoings are created. Thus, there are asuras in the asura realm and also many asuras in the human realm as well. This is why we must be very mindful. Asuras are everywhere in this society.

Those in the heaven realm diminished in number. Upon death, they mostly fell into evil realms: Those in the heaven realm indulge their desires. They deplete their blessings and fall. Upon death, they are mostly reborn in the evil realms.

“Those in the heaven realm diminished in number. Upon death, they mostly fell into evil realms.” This is because those in the heaven realm indulge in their desires.

Heavenly beings in the desire realm also indulge in their desires. Because they are still in the desire realm, they indulge in the enjoyment of pleasures. So, this is why, “Those in the heaven realm diminished in number.” They gradually diminished in number, because when heavenly blessings are depleted, their minds still give rise to desire. They will fall after their blessings are depleted. They can still fall into a lower realm. So, “Upon death, they mostly fell into evil realms.” After they died, they likewise fell into a lower realm.

In the desire realm, all they do is indulge in pleasures. In this world, some people are also this way. “I have money; it is mine. Why should I, instead of enjoying pleasures, go help other people?” When it comes to donating, they cannot bear to donate too much. But donating too little makes them look bad. So, it is easier for them to just spend the money. These people have much wealth, but they are not willing to accept the teachings of the Buddha-Dharma. So, they indulge in pleasure. “They deplete their blessings and fall.” Upon death, they mostly fall into the evil realms. This is the danger of the desire realm. This is how it is.

Life is impermanent. We do not know when our last breath will be. We live only as long as we breathe. We do not know when we will become ill. In this life, illness is the greatest suffering; it is the most frightening. So, it really is unbearable suffering. In daily life, besides doing good deeds, we must also engage in spiritual practice. We must do so from the bottom of our hearts. We cannot let it remain covered up, covering up this seed. Our consciousness still exists; this ignorance in our consciousness is still there. We must make use of this opportunity to engage in spiritual practice. On the one hand, if we have money, we should quickly donate it. If we have strength, we should quickly give it. In our interpersonal relationships, we must create good affinities with people and quickly change past habitual tendencies. In our interpersonal relationships, we cannot have any thoughts of evil. If we can do this, we will naturally feel at ease with life and death. We will naturally not regress into a lower realm.

There are three places where people can go according to their bad karma, which are called the three evil paths. 1. Hell: Those who have committed the ten evil deeds of the highest grade will go there. 2. Hungry ghosts: Those who have committed the ten evil deeds of the middle grade will go there. 3. Animals: Those who have committed the ten evil deeds of the lowest grade will go there.

So, with evil karma, even if we are born in heaven and enjoy heavenly blessings, once our heavenly lifespan ends, the seed of evil will still manifest. So, “There are three places where those with evil karma go.” Where are these three places? They are the Three Evil Realms. First, there is the hell realm. Hell is for those who create the greatest evil. Those who fall into the hell realm are those who create severe karma of the Ten Evils. They will fall into hell. Second is the hungry ghost realm. Those who create average karma of the Ten Evils fall into the hungry ghost realm. Those who create mild karma fall into the animal realm.

As for the animal realm, it is for those who committed evil deeds that did not harm people greatly. However, they were not filial. They were not very harmful to others, but they were heartless to their siblings and disloyal to friends. They committed slight wrongdoings, however, they still fell into a lower realm. So, speaking of the mild karma of the Ten Evils, the place it leads to is the animal realm. Thus, in the Three Evil Realms, both human and heavenly lifespans can end at any time. It is the same for both humans and heavenly beings. A day will always come when our time is up, and we follow the karmic forces we have created to fall into the Three Evil Realms.

Due to the causes and conditions of all desires, they fall into the Three Evil Realms. Though they are in the human or heaven realm, after their lives end, they follow their karma and again fall into the Three Evil Realms.

So, every day that we are alive, we must earnestly cherish our time. As we engage in the Bodhisattva-practice, we must extensively learn the Dharma. After we listen to the Dharma, [we know] that the Dharma exists in all external states. The Dharma is everywhere, and the Buddha manifests at all times. He is in everything that surrounds us. We only need to be mindful and implement the Dharma in our everyday life. Then everywhere the Dharma will be teaching us, as long as we are always mindful.

Episode 1033 – Practicing Our Cause to Transform Sentient Beings

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>> “We practice the causes and obtain the effects of transforming all sentient beings according to conditions. are likened to those who, from amidst brightness, enter the light. The poor among the rich are likened to those who, from amidst brightness, enter the darkness. The poor among the poor are likened to those who, from amidst blackness, enter the darkness.”

>> Having made offerings with flowers, they each offered their palaces to that Buddha. They said these words, “Please look upon us with mercy and benefit all of us. As for the palaces that we offer, may You honor us by taking them.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> At that time, all Brahma kings, in the presence of the Buddha, with one mind and in one voice spoke in verse, “Excellent! We see all Buddhas, the honored sages who save the world, who, in the prison of the Three Realms, can spur sentient beings to escape.”    [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “One of universal wisdom honored by heavenly beings and humans, You have mercy on all kinds of sprouts. You can open the door of ambrosial dew to widely transform all.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> One of universal wisdom honored by heavenly beings and humans, You have mercy on all kinds of sprouts: The Buddha’s universal wisdom is honored among heavenly beings and humans. He has mercy on all beings and nourishes all sprouts and roots of goodness.

>> Universal wisdom: There are two kinds of wisdom, the Tathagata’s true wisdom and provisional wisdom. He has perfected the two kinds of wisdom and illuminates all phenomena completely.

>> All sprouts: This refers to all living beings, including all womb-, egg-, moisture- and transformation-born sentient beings.

>> Another meaning of “all sprouts”: Sentient beings may commit evils, yet their good nature is never cut off. This is likened to the sprouts of plants and trees; though damaged, they will again sprout and give rise to virtuous capabilities.

>> You can open the door of ambrosial dew: Ambrosial dew is the medicine of immortality for heavenly beings. The Buddha gives teachings of the Dharma to enable them to escape from samsara. This is called “ambrosial dew”.

>> It is said that there is a tree of ambrosial dew. In mid-autumn, dewdrops fall on its leaves, and people take them as a medicine for long life. If the dewdrops fall to the ground, they become pearls. This is like when people listen to the Dharma and take it into their consciousness; it will transform into Bodhi-seeds.

>> To widely transform all: The Tathagata views all Dharma and all sentient beings as being equal. With His great compassion and according to their capabilities, He reveals manifestations and guides them to enable them to attain and enter [His wisdom]. This is wisdom of the nature of equality. Saving and protecting all sentient beings is called “widely transforming all.”

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“We practice the causes and obtain the effects of transforming all sentient beings according to conditions.
The rich among the rich are likened to those who, from amidst brightness, enter the light.
The poor among the rich are likened to those who, from amidst brightness, enter the darkness.
The poor among the poor are likened to those who, from amidst blackness, enter the darkness.”

We can understand this, for we often say that “We practice the causes and obtain the effects.” We often say to not take karmic cause and effect lightly. Every day, all of the thoughts we give rise to and all of the actions we engage in all begin with a single thought. This is the origin of everything we do. Because there is this beginning, there is a result. Something is over there, and we wish to move it over here. Once we have this thought, we act upon it; we pick this thing up. This is the cause. We move it from there and place it somewhere else, so the result is that this thing has been moved from this place to that one. Even with such small actions like this, we practice the causes and obtain the effects.

Why, when a thing is over there, do you want to move it here? There must be causes and conditions behind this. It must be that the thing is not well suited to where it is; you think it would look better if it were moved over here. Based on these causes and conditions, we took this action, resulting in a change in its placement. In our daily living, we “practice the causes and obtain the effects according to conditions.” Even in our daily living, such small matters as these are still inseparable from the law of cause and effect.

Spiritual practice is the same. However, spiritual practice is a great matter. Beginning in this lifetime, when we form aspirations and make vows, they are our causes, our seeds, in this lifetime. We have begun acting on this by going among people to form good affinities and transforming sentient beings according to conditions. We do this in our present lifetime and will do the same in future lifetimes, continuing this causal seed by establishing firm spiritual aspiration and walking the great, direct Bodhi-path. In this way we keep moving forward with our feet on the ground. This process is inseparable from the past causes we [planted], the past aspirations we gave rise to and the past affinities we formed. With the many results, we can transform all beings according to causes and conditions.

This is our heartfelt vow, and it never changes; with our firm spiritual aspirations, we remain undefiled by the ignorance and turbidities of the world. We must believe that we have this seed of our pure intrinsic Tathagata-nature that enables us to spread seeds of goodness lifetime after lifetime. We do not just bring our own seed to fruition, but also from that seed’s many fruits we further sow more seeds so seeds of goodness can enter everyone’s minds. This is transforming all sentient beings. With our good thoughts, we accept these virtuous causes from the Buddha. These virtuous causes are the Dharma; we have already taken the Dharma to heart. A few days ago, we spoke of turning the Dharma-wheel, how the Buddha-mind is transported to become the mind of sentient beings, and sentient beings’ minds become the Buddha-mind. Since our unenlightened mind can become the Buddha-mind, we should then take this Buddha-mind and give it to all other sentient beings by continually spreading the seeds of goodness. This is transforming all sentient beings.

“The rich among the rich” means that with minds rich in love, we can guide all sentient beings. When sentient beings are blessed, they already have much wealth. By going further and accepting virtuous Dharma, from their already wealthy lives they can manifest the wealth of their love by practicing giving, providing relief and following the virtuous Dharma. People like this are rich to begin with, but by opening up their hearts, their hearts which are rich with love, they will likewise have an inexhaustible number of seeds that they can spread everywhere. They will be able to do good and virtuous deeds. It is like, with their bright, beautiful and brilliant lives, they further step onto a great, radiant path. These are the rich among the rich, who further have a wealth of love. They do many virtuous deeds, practicing many virtuous teachings. So, “From amidst brightness, they enter the light.” They enter this great radiant path.

What about “the poor among the rich”? This is like those who, journeying on their past life’s blessings, come to this life and have the circumstantial retribution to be born into a rich family, or have the good causes and conditions to be able to work hard and achieve success. Their success brings them a lifetime of wealth, but they nevertheless do not know to take the seeds of wealth and spread them among the poor, to earnestly work to benefit their lives. Whatever they can earn, they earn for themselves. However much they make is never enough, so they are forever lacking. They may have superficial appearances of wealth, but they remain impoverished on the inside. So, though they are in fact wealthy and seem to have a lot of wealth on the outside, they are empty inside. Thus they gradually enter the darkness. They go from brightness into darkness.

Life is impermanent! Will their present life always be smooth sailing? Will they always be rich? It is hard to say. Perhaps with the passing of time, their wealth and good fortune will also pass. Perhaps with great success in this lifetime, they may also experience great failure. Life is impermanent, with its ups and downs. Their lives may be gloriously bright, but once the impermanence of fortune manifests, everything may completely fall apart. If in this lifetime they do not create even the slightest blessings, they leave this life empty-handed and their next is beyond their control. Where will they end up? No one knows. So, this is “from amidst brightness, entering the darkness.”

What about “the poor among the poor”? These are those who in this present lifetime are already poor and sick, or perhaps both poor and mentally ill. If they are both mentally and physically ill, and poor as well, then their lives will be filled with suffering! They carry so much karma in this lifetime. They have no hope in their lives; it is beyond their control. This is the karmic forces created in past lives. Since they did not create blessings or accept the Path, the roads they travel in their present lifetime are filled with hardship. They continue to dwell within the darkness and have no benefactors; no direction brings them to brightness. So, “From amidst blackness, they enter darkness.” Within that blackness, they seal their own fate. From within this darkness and delusion, they enter into even darker places. These are the poor among the poor.

Nevertheless, in the world, there are also the “rich among the poor.” Though they created the causes for their poverty in past lifetimes, they also created causes for riches. So, in their present lifetime though they came to the world in poverty, they still have benefactors who enticed them to see the radiance of the world. Then the thought arises in them to head in the direction of the light. Though they may face much hardship, they are very willing to give and readily, wholeheartedly give their strength. These are the rich among the poor.

There are many examples of the rich among the poor in the world, not just among the people around us. Among the Living Bodhisattvas surrounding us, who create blessings for others, not all are necessarily rich. Some people’s lives are quite impoverished, but they are willing to overcome their poverty and willing to give to others. “Though I have no money, I have strength, and I am willing to help.”

If you watch Da Ai TV, you can see these Bodhisattvas. You can see the rich among the rich, how they put aside their fame and fortune, how they put aside their status and devote themselves to others. Some may do recycling for the sake of safeguarding the earth. They are willing to go among others and give. Whether tangible or intangible giving, whether they give their money or strength, they never hold anything back when they give. These are the rich among the rich. They continually create blessings and never have regrets. From the time they form aspirations, they are always moving forward, never retreating and never stopping. These are the rich among the rich.

There are also the rich among the poor, those whose hearts are rich with love. In this large organization, everyone is equal. Everyone is able to give with all their might. Although some may be poor, they give with all their efforts. Although they may look poor on the outside, on the inside they are rich. They are rich in heart, rich in strength which they use to give. Some are 80 or 90 years old. From the stories of their lives in the past right up to the present, they are always the same; they are willing to give. Regardless of their age, it is the same. No matter how much time has passed, it is the same. They have such bright and beautiful lives.

Although these elderly Bodhisattvas’ lives in the past appeared to be full of suffering, though their lives even now are hard, they are still quite delightful. Some worked hard for their families when young and raised their children until they had careers of their own. They can now enjoy life’s comforts, but they do not wish to do so. They are willing to give for the sake of the world. There are also those who have lived lives of hardship and torment, whose children have grown up and moved far away. They end up like other people, old and living alone. Their children do not want to be with them and do not want to care for them.

There are also those whose children were filial, and their children grow up and succeed in their careers. But life is impermanent. Suddenly in this illusory and impermanent [world], the bubble of their hope is burst. This is suffering! They then met benefactors who kept them company, guided them and helped them open their minds. They understood the impermanence of life and learned to let go. Though they were alone and suffering, once they joined this great family they found many companions on the Bodhisattva-path who helped them open their minds. Though they are in old age, using their strength, they concentrate on giving. When it comes to people’s environments, there are countless matters and appearances. But when we go back to the root, there is light. This always exists in their lives. Although in their lifetimes there is so much beyond their control, there is always a correct path that allows them to keep moving forward. They see this bright road to walk upon, a road of brightness leading out of darkness. These are “the rich among the poor.”

There are myriads of different human lives, each with different causes and conditions. So “We practice the causes and obtain the effects to transform all sentient beings according to conditions.” If we give rise to a firm faith and establish firm vows, naturally all the seeds that we sow will all be seeds of goodness that not only result in our own success but will enable us, lifetime after lifetime, to spread seeds of goodness among others. It is by going among people that we can strengthen our spiritual aspirations and nurture our wisdom-life.

So, the road of life is truly the smooth Bodhi-path. As long as we are willing to form aspirations, the great, direct Bodhi-path is easy to walk. Furthermore, we can come and go among people without ever becoming contaminated. Among people, we spread the seeds of goodness over the fields of merit and virtue. This is the path the Buddha gave us. We can peacefully listen to the Dharma, accept the Path and put the Bodhisattva-path into practice. This is what we should persevere in.

So, in the previous passage, we saw how the Brahma kings came to the world and saw Great Unhindered Wisdom Superior Buddha sitting in the place of enlightenment. The Brahma kings and everyone else were joyful and paid respect to Him reverently. They scattered flowers like Mt. Sumeru and made offerings to the Bodhi-tree as well as to the Buddha. Together, “They said these words.” All were of the same heart and expressed utmost reverence.

Having made offerings with flowers, they each offered their palaces to that Buddha. They said these words, “Please look upon us with mercy and benefit all of us. As for the palaces that we offer, may You honor us by taking them.”

“Please look upon us with mercy and benefit all of us.” They were reverently entreating the Buddha to exercise great compassion, saying, “As for the palaces that we offer, may You honor us by taking them.” This was the reverence in their hearts. “Venerable Buddha, Great Enlightened One, You are able to understand us and accept our reverence.”

“at that time, all the Brahma kings, with one mind and in one voice,” with one voice together like this, entreated Him. This expressed their sincerity. So it says, “Excellent! We see all Buddhas, the honored sages who save the world, who, in the prison of the Three Realms, can spur sentient beings to escape.”

There is much suffering in the Three Realms, from the formless realm to the form realm to the desire realm. The formless realm is without appearance or form. However, our spiritual state is also formless. This is our intentions. “What do my intentions look like? Do you know?” Sometimes people have certain intentions, but their expressions indicate something else. Some people, when they see others, feel, “Whenever I see this person, it truly makes me very unhappy.” This is resentment, hatred, jealousy. But they have already seen her, so they say, “I’m so happy to see you! Long time no see! Come on over!” They take her hand, “Come, let’s have some tea.” But in their heart they are doing it unwillingly. And what does this “unwillingness” look like?

What you see is that earnest hospitality, but what the intention looks like cannot be seen. Someone’s mind may be in a state of ignorance, but we cannot see it. This is formless. In this formless state, we give rise to many thoughts, the afflictions and ignorance from our dislike, or…. In any case, there are many different kinds. In the world, we see those who were best friends, yet one continues to drag the other down a path so in the end he loses everything; one of them is left with nothing. “For a very long time, everything he did satisfied me, yet no one knew what he was thinking. What he expressed satisfied me. As a result, I came to rely on him completely, but in the end, because of this. I was left with nothing.” There are stories like this as well.

This is formless, the “formless realm.” We cannot see into people’s hearts, cannot see their afflictions, ignorance and delusions. These all exist in the formless realm. In our lives, there is this “formless realm.”

In life, there is also the form realm. In the form realm, [people] are pure. They are wealthy, but very satisfied. They have enough that they can give to others. These are the rich among the rich. They are like the Brahma kings, who in the past practiced supreme good deeds and upheld the supreme precepts. Thus, when born in this life, they can enjoy heavenly blessings in the Brahma heavens.

They are like those in our human realm who practiced the Ten Good Deeds and upheld the Five Precepts in the past, so in this lifetime are very rich. They also have kind thoughts and are not greedy; they use the money they earned in society for the benefit of society. They are very willing to give of themselves, and they do so with great joy and reverence. They do not create karma; they give completely without expectations. These are the rich among the rich. They have the Buddha-Dharma; they encountered virtuous teachings in past lives, so they have been delivered. They have transcended the desire realm and are not bound by ignorance or afflictions. The world’s sensual pleasures do not cause them to fall due to greedy attachment. They continue to use their worldly wealth to accomplish world-transcending work. These are the rich among the rich.

And the poor among the poor? They are those whose karma leads them to suffer and then create further karma. Filled with afflictions, they cannot get past their thoughts. Everything they do is unwholesome. These are the poor among the poor. Those with more hope are people who, though past karma led them into poverty, also created causes of blessings in the past. So, they have benefactors in this life and are able to encounter the Buddha-Dharma. Then, although they initially suffered hardship, they are nevertheless willing to give. They give in such a way that though their lives are full of hardship, spiritually, they are filled with joy.

Look at Africa, at the [volunteers] who face poverty and hardship. They are the rich among the poor. Their wealth is their spiritual wealth. Though they face hardships themselves, they are able to transcend their suffering and are even able to help others. They are the rich among the poor; they have spiritual wealth so they are spurred to escape the Three Realms. They are not bound by the world’s suffering. They may live in poverty in the world, yet they are able to transcend it to become people who help others. See, this is the life of the rich among the poor.

So, there are these different kinds of lives. Everything depends on the causes we practice. We need to earnestly seize [the time] to create causes. We definitely must pay attention to the causes. Once thoughts arise and stir in us, if we set our resolve and have firm faith, naturally when we accept the Dharma, we will be very strong and steady. If our spiritual aspirations are not strong, perhaps we may become the poor among the rich and go from brightness to places of darkness. This is also possible. If we are firm in our will to practice, even if our karma leads us into poverty, we will find our wealth in the midst of poverty, because the Dharma will be in our hearts. So, because we are rich amidst poverty, from within darkness, we will also walk toward a radiant path. This depends on our minds. So, we should be firm in our will to practice. This kind of cause is very important. It is a mindset we all must have.

Next, this passage says,

“One of universal wisdom honored by heavenly beings and humans, You have mercy on all kinds of sprouts. You can open the door of ambrosial dew to widely transform all.”

“One of universal wisdom honored by heavenly beings and humans” is the Buddha, the Great Enlightened One. The Buddha has already become the transcendent Great Enlightened One, so He was most honored among heavenly beings and humans. Thus He is called “one of universal wisdom.” This is true not only among humans, but among heavenly beings as well. So, He is honored by heavenly beings and humans, the most honored among heavenly beings, humans.

One of universal wisdom honored by heavenly beings and humans, You have mercy on all kinds of sprouts: The Buddha’s universal wisdom is honored among heavenly beings and humans. He has mercy on all beings and nourishes all sprouts and roots of goodness.

The Buddha, in His wisdom, is most honored by heavenly beings and humans. He has “mercy.” He forever has compassion and mercy for all beings. He has compassion for sentient beings’ suffering. This is mercy. The Buddha is compassionate, and His compassion is universal compassion. He feels for those who suffer, so it says that He has mercy. He cannot bear to let sentient beings suffer.

Sentient beings’ suffering is something He will never let be. [They live] where the Five Destinies coexist, so He must return, lifetime after lifetime, to the place where the Five Destinies coexist to transform stubborn sentient beings. What He needs to use is love, love like dew, to nourish all sprouts. He wants to give all seeds the chance to be able to sprout and extend their roots, so it says He has “mercy on all kinds of sprouts.” This is saying that for these infinite seeds, as long as there is rain and dew, naturally, with moisture on the ground, they will be able to sprout and grow and extend their roots. So, He nourishes all sprouts and roots of goodness.

Universal wisdom: There are two kinds of wisdom, the Tathagata’s true wisdom and provisional wisdom. He has perfected the two kinds of wisdom and illuminates all phenomena completely.

Having “universal wisdom” means having two kinds of wisdom to benefit humans and heavenly beings; This is the Dharma. The Tathagata has both true and provisional wisdom. Both kinds of wisdom must be perfect and complete to “illuminate all phenomena completely.” True wisdom means using the True Dharma of the One Vehicle, which points directly to the nature of the mind.

Everyone inherently has Buddha-nature; it is just covered by ignorance and afflictions. You have always had a bright pearl inside your pocket, but you never put your hand inside your pocket. You have always had this priceless pearl tucked inside your [clothing]. As we continue, the Lotus Sutra also tells this parable. So, everyone intrinsically has Buddha-nature. Unfortunately, though we sentient beings know we have the Buddha-nature, how can we allow this Buddha-nature to manifest, how can we truly return to the principles of all things in the universe including everything between heaven and earth and all matters and objects? What must we do to be able to experience this? If our Buddha-nature does not manifest, we cannot understand the principles of all things throughout the universe and all Dharma-realms. It will be impossible for us, but the Buddha’s true wisdom extends to all. Still, though He has abundant principles to explain everything under the sun in different ways and analyze the physical principles of all matters and appearances, it was still impossible for us to comprehend. What could He do then? He could only use provisional wisdom. He had to use provisional, skillful means. With skillful means, He had to spend a very long time to adapt to sentient beings’ capabilities. He gradually nurtured sentient beings’ capabilities like this. This was truly difficult. So, only by perfecting the two kinds of wisdom could His wisdom be called universal. To have universal wisdom, one must be replete with both the Tathagata’s true and provisional wisdom. Only when the two kinds of wisdom are perfected can He be called “One of universal wisdom honored by heavenly beings and humans.”

In this way, He can “illuminate all phenomena completely.” Only with the radiance of the principles can all phenomena be brightly illuminated. Otherwise, when we look at others, people are just people. Even if the Buddha tells us that everyone has Buddha-nature and that we should treat everyone as a Buddha, they clearly all still just look like people. Their light, the true principles behind the person, their nature of True Suchness, is still hidden. You look at me the same way. I clearly look like just a person; where is there any nature of True Suchness, any Buddha-nature? When you see me and I see you, we all look like people, like unenlightened beings. Our wisdom cannot penetratingly illuminate.

The table I see before me is merely a table, There is a dead branch that still has a few leaves. When I look, that is all they are, yet they have their principles. This one is a dead branch, that, a bonsai that was constrained in a small pot. It could not extend its roots, so it will forever remain such a small tree. We can call it a tree, but we should actually call it a bonsai. If you take it outside, pull it out of the pot and plant it on the ground, it will naturally extend its roots freely. With a vast space it will grow large.

We sentient beings are like this tree. This pine tree is constrained by the small size of its pot. This is like us now. Our Buddha-nature is just like this, constrained by ignorance and worldly appearances. We have no way to illuminate all phenomena completely. We are still constrained by appearances. As for the genes of this tree, the true principles of the matter of this tree, we only know this much; we still have not penetrated it completely. Just why is there a tree in the first place? This is indeed very difficult to understand.

All sprouts: This refers to all living beings, including all womb-, egg-, moisture- and transformation-born sentient beings.

So, sprouts refer to all living things, including womb-born, egg-born, moisture-born and transformation-born beings, all sentient beings. All these are called sprouts. All seeds upon the earth are also called sprouts.

“All” here means many. “Sprouts” means things that sprout and grow roots. This is like our spiritual aspirations, our nature of True Suchness; they transcend limitations. Sentient beings are all restricted, bound by the power of karma.

Another meaning of “all sprouts”: Sentient beings may commit evils, yet their good nature is never cut off. This is likened to the sprouts of plants and trees; though damaged, they will again sprout and give rise to virtuous capabilities.

Another meaning of “all sprouts” is that though “sentient beings may commit evil,” the goodness of their nature is never cut off. “This is likened to the sprouts of plants and trees; though damaged, they will again sprout.” You see, though sentient beings are stubborn, though they may do evil, the intrinsic goodness of their natures remain.

Haven’t we seen in the past some cruel person who had been sentenced to death, who, when the time for execution came, became willing to donate his organs? Isn’t this the goodness within him? Although in his ignorance he had once created evil karma, the goodness in his mind still remains. So, roots of goodness cannot be cut off; this goodness still remains.

“This is likened to the sprouts of plants and trees; though damaged, they will again sprout.” Though a seed may seem to be damaged, if it is not actually destroyed, it will still be able to sprout. If you put a bean in the ground, as long as that bean is not crushed, as long as you do not cook it, even if it is split, if you put it in the ground, it will also sprout. The principle is the same; even with evil people, their intrinsic nature of goodness remains. Similarly, with seeds, even if it is not a very good seed, if you put it in the ground and let it absorb air and moisture, it too will still germinate and sprout.

You can open the door of ambrosial dew: Ambrosial dew is the medicine of immortality for heavenly beings. The Buddha gives teachings of the Dharma to enable them to escape from samsara. This is called “ambrosial dew”.

So, “You can open the door of ambrosial dew.” The Buddha, the Enlightened One, gave the world the ambrosial dew of the Dharma. The analogy of ambrosial dew is used for Dharma. “Ambrosial dew is the medicine of immortality for heavenly beings. The Buddha gives teachings of the Dharma to enable them to escape from samsara.” This is called ambrosial dew.

The Buddha taught and gave the Dharma universally to all sentient beings so they would not lose their roots of goodness, so their roots of goodness could grow, and they could develop their wisdom-life. This “enables them to escape from samsara.” This is called ambrosial dew; it is the Dharma.

It is said that there is a tree of ambrosial dew. In mid-autumn, dewdrops fall on its leaves, and people take them as a medicine for long life. If the dewdrops fall to the ground, they become pearls. This is like when people listen to the Dharma and take it into their consciousness; it will transform into Bodhi-seeds.

It is also said that there is a tree of ambrosial dew. Dew forms on its leaves, just like the dewdrops of mid-autumn. In the autumn, the dew is heavier, so more dew forms upon the leaves. If people take water from these leaves, it is very pure. “People take them as medicine for a long life.” It can nourish them. If they fall to the ground, they transform into pearls, like when we listen to the Dharma and it enters our consciousness. When the water drips upon the ground, it similarly returns to the ground. It is like water, like pure water. People can drink it; the dew becomes water, and when people drink it, it quenches their thirst. When it falls on the earth, it nourishes the land. This is like our mind. When the Dharma enters our mind, it enters our consciousness and is absorbed into our eighth consciousness or our ninth consciousness, where it has beneficial use. That means it returns to our ninth consciousness, which is the Buddha-nature. “It will transform into a Bodhi-seed,” and each drop has its beneficial use.

To widely transform all: The Tathagata views all Dharma and all sentient beings as being equal. With His great compassion and according to their capabilities, He reveals manifestations and guides them to enable them to attain and enter [His wisdom]. This is wisdom of the nature of equality. Saving and protecting all sentient beings is called “widely transforming all.”

So, He “widely transforms all.” “The Tathagata views all Dharma and all sentient beings as being equal.” The Buddha widely transforms all sentient beings, for He views all sentient beings as equal. Heavenly beings, humans or or those in the Three Evil Destinies are all equal to the Great Enlightened One. “With His great compassion and according to their capabilities, He reveals manifestations and guides them.” The Buddha, in coming to the world, hoped to transform sentient beings so that everyone could realize and attain enlightenment. This is “wisdom of the nature of equality.” The Buddha was already impartial as He treated sentient beings with both true and provisional wisdom, Put together this is called “wisdom of the nature of equality.” Saving and protecting all sentient beings is called “widely transforming all.”

So, we should be mindful. The Dharma is always found in our daily living, as we practice the causes and obtain the effects to transform all sentient beings accordingly. This depends on all of us being mindful and remaining determined to go among people and give, lifetime after lifetime. So, we must always be mindful.

Episode 1032 – Stop Evil to Escape the Prison of the Three Realms

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>> “Seeing how much suffering there is in the world, the Buddha teaches loving-kindness and long-lasting compassion. With thoughts of great mercy, He covers and protects; the Tathagata’s loving-kindness is universal. He turns the Dharma-wheel to liberate all, so we can attain a state of everlasting peace.”

>> “They saw. Great Unhindered Wisdom Superior Tathagata in the place of enlightenment beneath the Bodhi-tree, sitting on the lion throne. All heavenly beings, naga kings, gandharvas, kinnaras, mahoragas, humans, non-humans and so on respectfully surrounded Him. They also saw the 16 Princes asking the Buddha to turn the Dharma-wheel.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “Then all the Brahma kings prostrated out of respect for the Buddha, circumambulated Him thousands of times and scattered celestial flowers upon Him. The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. Having made offerings with flowers, they each offered their palaces to that Buddha.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “They said these words, ‘Please look upon us with mercy and benefit all of us As for the palaces that we offer, may You honor us by taking them.’ Then all the Brahma kings in the presence of the Buddha, with one mind and in one voice spoke in verse.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> They said these words, “Please look upon us with mercy and benefit all of us”: We only wish to see the Buddha, for Him to think of us with compassion and mercy and for Him to know we thirst for the Dharma. We pray that He mercifully teaches the Dharma so as to benefit all of us.

>> ” Excellent! We see all Buddhas, the honored sages who save the world, who, in the prison of the Three Realms, can spur sentient beings to escape.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “Excellent! We see all Buddhas, the honored sages who save the world.” Excellent: This expresses their joy at being able to see all Buddhas, all Tathagatas, the great sages, the World-Honored Ones, who save and protect the world. What follows praises the Buddha’s grace and virtue. Excellent: It is a word of self-congratulation. With His boundless Dharma-doors, He saves and benefits sentient beings. Hence it speaks of the honored sages who save the world.

>> In the prison of the Three Realms, [They] can spur sentient beings to escape: In the prison of samsara of the Three Realms, They encourage all sentient beings and enable them to escape from it.

>> Sentient beings are sinking in samsara, twisting and turning, unable to escape. Thus it is likened to a prison. Those who commit no transgressions will not be forced into this prison. Those in the Three Realms are always those who are self-deluded. The Buddhas urge them to cultivate virtuous Dharma and instruct and admonish them with the two. Dharma-doors of stopping evil and practicing good, to enable them to escape from the Three Realms. Hence it says “spur them to escape.”

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“Seeing how much suffering there is in the world, the Buddha teaches loving-kindness and long-lasting compassion.
With thoughts of great mercy, He covers and protects; the Tathagata’s loving-kindness is universal.
He turns the Dharma-wheel to liberate all, so we can attain a state of everlasting peace.”

This passage’s meaning is fairly self-evident. The world is filled with suffering. The Buddha, out of loving-kindness and mercy, comes to the world for one great cause. Because there is so much suffering in the world, with loving-kindness and long-lasting compassion, He taught us the path to enlightenment and the principles of enlightened sentient beings. These are the teachings of the Buddha given out of His compassion.

Are our lives in this world limited to this single lifetime? No; we return life after life. Since this continues on, life after life, some people will be happy, some will suffer. Some people will be rich, some will be poor. The rich enjoy the world’s pleasures; the poor experience the extent of its sufferings. Just what are the reasons for this?

The Buddha came to the world and wanted to let everyone know how to attain wealth and how to prevent poverty. The Buddha mindfully analyzed and explained the reasons why people are rich and poor. He helped everyone to understand that life is not limited to a single lifetime, but goes on over a long period of time. As the lifetimes continue, one after the next, how could He, for sentient beings in the world, establish an everlasting and uninterrupted way for people to become enlightened sentient beings? This is done by teaching the Bodhisattva Way. How do we practice the Bodhisattva Way? The way of the Bodhisattva is to benefit the world, to go among sentient beings in the world and help everyone give rise to joy, help everyone attain benefit. These are sentient beings with feelings, and moreover with feelings of long-lasting compassion. They are called enlightened sentient beings. Their practice lasts lifetime after lifetime, not only for a short time.

This is why in the sutras there is a story like this. When the Buddha was at the Jetavana Abode, very early one day, before daybreak, when everyone had begun diligently gathering to listen to the Buddha teach, a ray of light suddenly appeared in the heavens, and a heavenly maiden appeared before the Buddha. The heavenly maiden came before the Buddha, prostrated in reverence and paid respect to the Buddha, Dharma and Sangha. She came to pay respects to the Buddha and Sangha, then she stepped back and sat to one side. The Buddha began teaching the Dharma.

As the Buddha taught the Dharma, the heavenly maiden again came before the Buddha, again bowed and gave thanks, saying, “I now understand how I came to attain heavenly blessings. It was because of the Buddha’s teaching that. I was enabled to be born in heaven. While listening to the Buddha teach now, I suddenly had an awakening. Life in heaven, no matter how long it lasts, will eventually come to an end. I wish to take refuge as the Buddha’s disciple, hoping that I will constantly be able, whenever the Buddha is teaching, to listen to the Dharma by His side.” The Buddha then taught her the Dharma so she could comprehend the ultimate truth of the principles of Buddhahood.

Everyone thought it strange. Why did this heavenly maiden come before the Buddha to give thanks? And what were the causes and conditions behind the conversation that they had? They immediately asked the Buddha, so the Buddha told them this. He said this was related to Elder Sudatta. There was one time previously that a thought had arisen in his mind. This thought was that he would like everyone in his family to be able to attain the virtuous teachings and put them into practice by doing good deeds. Having had this thought, he began gathering all his family and servants, and every day he would, after hearing the Dharma that the Buddha taught, return home and share it with his family. He would gather all his servants together and teach them the Dharma that he had heard. He would begin with, “Thus have I heard,” then relate what the Buddha had taught.

Elder Sudatta felt that everyone was joyful; everyone was willing to donate small amounts to give charitably. It was not only the elder who was able to give charitably; he wanted everyone to have the chance, for drops of water eventually fill a barrel. This was how they gave and made offerings to the Buddha and the Sangha. But then Elder Sudatta had the thought, “Even my servants are willing to give small amounts. I see how they rejoice in making offerings to the Buddha and the Sangha. Making offerings to Buddha and the Sangha is not limited to the wealthy like me. Even those who are so poor take the wages they earned through hard labor and are willing to give and put all these small amounts together. They wish to practice giving.” He felt that since this was the case, then everyone in the city should be given the chance to make offerings to the Buddha.

With this thought, he began planning how, in seven days, all of the people of the city could have the chance to practice giving and joyfully create merits and virtues. The news of this reached the ears of the king. The king rejoiced when he heard this and said, “Your aspiration to appeal to the poor to pool their small amounts together in order to practice giving is wonderful.” So, he sent out word and announced to everyone in the city that in seven days, Elder Sudatta would give everyone the chance to make offerings to the Buddha and the Sangha. Everyone was very happy.

Among those who came seven days later was a woman, a very poor woman. She actually had no money at all. However, not very long before, she had painstakingly accumulated some money and had bought a piece of fabric, a piece of old fabric to cover her body. It was cheap fabric that had been used before. She thought when it got cold, she could use it to keep herself warm. It was the only thing she had, yet she brought it and presented it to Sudatta. She told him, “Elder, is this piece of cloth of any use? Can it count as my sincere offering? It is the only thing I own, but I am willing to give it.” The elder felt joy when he saw this and received it personally with his own hands. “This is no simple matter. In your poverty, you saved for so long just to get a little money together to purchase this piece of old fabric, and yet you are willing to give it away. I am very moved, so I will offer it to the Buddha and the Sangha. It will probably make the Buddha very happy.” Thus he accepted it from the woman.

However, the elder already knew that this woman was so impoverished. His heart went out to her, so for a long time after that, he gave to her so she would always have something to wear and provisions to keep her full, rice and food for the rest of her life. After this woman had practiced giving, she felt joyful every day. Since Elder Sudatta had passed on the Buddha’s virtuous Dharma to her, she formed an aspiration and made a vow. “My only hope for my future lifetime is that I will be able to hear the Buddha-Dharma.” After that, she died due to her weak health. After she died, because of her wholeheartedly creating blessings, with her pure blessings she was reborn in heaven. She also fulfilled her wish, for she descended from heaven to hear the Buddha-Dharma.

So, the Buddha thus answered the bhiksus’ questions. All the bhiksus were wondering why this heavenly maiden had suddenly descended from the heavens. So, the Buddha spoke of the past, of what had happened more than ten years ago. At that time, what Elder Sudatta had given was the [chance] to break free of poverty and suffering. He wanted everyone to hear the Buddha-Dharma so they could be liberated from suffering. That was Sudatta’s wish. This woman, because of Elder Sudatta’s aspirations, was also able to benefit as a side effect.

When I see this passage, I too feel joy. Look at us now; no matter how poor a country may be, Tzu Chi volunteers still share with them the spirit of bamboo banks. Likewise, wherever there is a disaster, wherever we go to bring relief aid, we also share the story of the bamboo banks in order to teach everyone. When we give aid to them, we share the principles for them to hear, so they know the origin of our charitable giving, that it started with the story of the 50 cents.

So, in many places, already many people, when they come to receive relief aid, bring their coins, whether 10 cents, 50 cents or a dollar, to throw them in as a way of giving back. It also gives them a chance to create blessings, to give back bit by bit.

Look at Tzu Chi volunteers returning from Nepal. They brought bamboo banks back from Nepal with the money that everyone had donated there. They had brought back these coins. The image on the coins there is that of an ox pulling a cart. That image reminds us of that picture of our early life here at the Jing Si Abode and how we had to borrow an ox to plow our fields. The images are so similar.

So, when we see the story of Sudatta gathering the poor people to donate, it is like Tzu Chi volunteers now who are dedicating themselves in every country. At the same time they are there serving, they tell the story of Tzu Chi’s origins, the story of the 50 cents. So, everyone likewise donated their coins.

In 2014, during the Year-End Blessing Ceremony, the money brought back by Mozambique volunteers was also in 50-cent coins. They brought all the money they collected back to Taiwan, which totaled more than 1000 yuan. I told them we would buy those coins for them and put them inside that year’s red envelopes that we use for year-end blessings. Then we would send them back to Mozambique for them to use in their own year-end ceremony.

The money that they brought back was again returned to them. They still made a donation; we just bought the coins from them. This is like Elder Sudatta; he accepted the poor woman’s donated cloth, but then still continued to help her with provisions for a long time so that she would not go hungry nor suffer from the cold. This story is very similar to how our volunteers practice giving around the world, very similar to the spirit of the bamboo bank.

This is how the principles are. This was a principle during the Buddha’s era, and now, more than 2000 years later, as we help people, those who are wealthy can help those who are poor, and those who are poor also accumulate [blessings]. “Many grains of rice make a bushel; many drops of water make a river.” Every drop of water that enters the great ocean will never dry up. This means that when everyone comes together, we can accomplish things of great merit and virtue. So, this is the principle the Buddha taught when He came to the world. We now encourage everyone to do good deeds, hoping everyone can have long-lasting compassion, and spread great love. So it is said, “The Buddha teaches loving-kindness and long-lasting compassion.”

“With thoughts of great mercy, He covers and protects; the Tathagata’s loving-kindness is universal.” Such great loving-kindness and mercy is universal, allowing even more people to be able to benefit. This is like Elder Sudatta, who thought, “It is not only I who can make offerings to the Sangha and create blessings. My family and my servants can also create blessings.” Seeing the joy his family and servants took even in making small donations, he thought of everyone else in the city and how to give all in poverty the chance to also make offerings to the Buddha and listen to he Dharma. This kind of method has continually spread like this. These are the blessings of making offerings to the Buddha and the Sangha. For us now, we hope that everyone will be able to exercise their love. As everyone gives of their love universally, those in hardship can receive help, and the rich can attain Dharma-joy. Helping others is the happiest and most joyful thing that one can do.

So, this is the compassion of the Tathagata. His great loving-kindness and mercy are for all the world’s sentient beings. He safeguards us from doing evil while encouraging us to do good deeds. Then, lifetime after lifetime we can attain blessings and create blessings, create blessings and attain blessings. So, the Tathagata’s compassion is universal, and He continually passes on the teachings. This is called turning the Dharma-wheel, to liberate suffering sentient beings. Furthermore, we can all extend this long-lasting compassion and great love so it lasts lifetime after lifetime. Those who give are the happiest and most at ease. So, they “can attain a state of everlasting peace.”

Being able to do good deeds is a very joyful thing. This means that on receiving the Buddha’s teaching and understanding the principles, we can spread the Dharma lifetime after lifetime so everyone can practice according to the teaching. This is how the Dharma is transmitted. This is how we walk the Bodhisattva-path. This is what we must be doing in this world for a long time to come. Though life is painfully short in the Saha World, we already know the most meaningful thing in life, so we should just do it; then we will be at peace. The laws of nature dictate that all of us will eventually depart one day. However, every day, our conscience remains clear and we are at peace because we are practicing giving. By doing good deeds and giving to help others, we live every day in peace and ease.

Now let us look at the previous sutra passage. The Brahma kings from above, led by Great Brahma King Sikhin, had all arrived at the place of enlightenment of Great Unhindered Wisdom Superior Buddha. So, the passage states,

“They saw. Great Unhindered Wisdom Superior Tathagata in the place of enlightenment beneath the Bodhi-tree, sitting on the lion throne. All heavenly beings, naga kings, gandharvas, kinnaras, mahoragas, humans, non-humans and so on respectfully surrounded Him. They also saw the 16 Princes asking the Buddha to turn the Dharma-wheel.”

Having arrived at this place, they saw the assembly there. Apart from heavenly beings, there were the eight classes of Dharma-protectors. They also saw the 16 princes asking the Buddha to turn the Dharma-wheel. This was an auspicious Dharma-assembly. So, they had came down from the heavens.

“Then all the Brahma kings prostrated out of respect for the Buddha, circumambulated Him thousands of times and scattered celestial flowers upon Him. The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. Having made offerings with flowers, they each offered their palaces to that Buddha.”

The heavenly beings, upon seeing such an auspicious Dharma-assembly, gave rise to a sense of joy. They were also very reverent and respectful, paying respect to the Buddha and circumambulating Him thousands of times while continuously scattering flowers.

“The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree.” The flowers they scattered were not just offerings for the Buddha, but also for the Bodhi-tree. The flowers they scattered were so plentiful that not only did they cover the ground, they had accumulated into a pile like a mountain. Celestial flowers represent purity. So, this place of enlightenment was dignified by pure celestial flowers falling to the ground.

“Having made offerings with flowers, they each offered their palaces to that Buddha.” Besides scattering flowers as offerings, they were even willing to give the palaces they brought with them as offerings to that Buddha. That Buddha was Great Unhindered Wisdom Superior. This represents making offerings with the most supreme reverence.

Next, we continue with today’s passage, which says,

“They said these words, ‘Please look upon us with mercy and benefit all of us As for the palaces that we offer, may You honor us by taking them.’ Then all the Brahma kings in the presence of the Buddha, with one mind and in one voice spoke in verse.”

After their offerings, they entreated the Buddha to accept all that they offered. They were expressing their reverence. At this time, the Brahma kings were all before the Buddha, and “with one mind and in one voice spoke in verse.” So, many people all were of one mind and all spoke in one voice, asking the Buddha to accept their offerings. At the same time they all spoke in verse.

So, it says, “Look upon us. We only wish to see the Buddha.” These heavenly beings left the Brahma heavens and traveled such a long distance to come to the Buddha’s place of enlightenment, just to see the Buddha. They knew that it was the Buddha’s one great cause to turn the Great Dharma-wheel, so they came from very far away, with their only wish being to see the Buddha.

So, they wished for. “Him to think of us with compassion and mercy.” We came here with one intent, to see the Buddha, and with one mind, we wish to make offerings. From our offerings, the Buddha should be able to “know we thirst for the Dharma.” In coming here at this time, it is as if they were thirsty, only hoping for a drink of water. So, the Buddha should understand them and know that what they seek is the Dharma. Thus “We pray He [is] merciful.” They prayed for the Buddha’s compassion and mercy, for Him to benefit them and everyone, to benefit everyone by giving them the Dharma.

They said these words, “Please look upon us with mercy and benefit all of us”: We only wish to see the Buddha, for Him to think of us with compassion and mercy and for Him to know we thirst for the Dharma. We pray that He mercifully teaches the Dharma so as to benefit all of us.

Every one of them had come due to the light, had come seeking the source of the light. The light came from the source of principles. So, they reverently offered their palaces, all with the hope the Buddha would accept them and in turn would give them the Buddha-Dharma. Thus it says, “We offer the palaces we brought.” Everything they brought with them was offered to the Buddha. “May the Buddha look upon us with mercy.” They were begging the Buddha to accept all of their offerings; such was their reverence. So, the Brahma kings, in expressing their intent, “with one mind and in one voice spoke in verse.” They repeated themselves again in verse. This was the Brahma kings’ sincerity. All of them were of one mind. So many people were all of one mind, a very reverent mind, to request that the Buddha teach them the Dharma.

“Excellent! We see all Buddhas, the honored sages who save the world, who, in the prison of the Three Realms, can spur sentient beings to escape.”

“Excellent!” This is expressing their joy, their joy in seeing all Buddhas and Tathagatas. Since the lifespan in the Brahma heavens is long, and Buddhas always manifest in the human realm where the lifespan is short, the Brahma kings had already seen many Buddhas manifest in the human world. Although it takes a very long time between Buddhas manifesting in the world, though it is a long time from a human viewpoint, for heavenly beings, especially those in the Brahma heavens, the highest Brahma heaven in the form realm, their days are very long.

We often talk about Trayastrimsa heaven, how 100 years in the human realm is only one day in Trayastrimsa heaven. So, as one goes upward through the heavens, as one continually achieves higher states in the heaven realm, the days become longer and longer. So, although tens of thousands of years may pass in the human realm, in the heaven realm, especially in the Brahma heavens it still counts as a very short amount of time. So, most likely they had already seen more than a few. Tathagatas manifesting in the world.

Thus, here it is talking about all Buddhas. They see all Buddhas, not just one Buddha. We always say that a Buddha rarely appears, that They rarely manifest as humans in the world, but in that place, where all the Brahma kings had come, they expressed their joy in seeing “all Buddhas.” All Buddhas means many Buddhas and Tathagatas, for they had seen many. Every Buddha comes to the human realm to save and protect the world. They are the great sages, the World-Honored Ones, the great sages who are respected by everyone. The Brahma kings wanted to praise Them for coming to the world. Seeing Great Unhindered Wisdom Superior Buddha sitting in His place of enlightenment and about to turn the Dharma-wheel, the heavenly beings’ hearts grew joyful. They did not only see. Great Unhindered Wisdom Superior Buddha; they had seen many other Buddhas in the past. So, they were praising all Buddhas, who came to the world to bestow Their grace. Thus, they exclaimed “Excellent!” to praise the Buddha’s virtue. “It is a word of self-congratulation.” They themselves were celebrating, congratulating themselves for again seeing another Buddha in the world.

“Excellent! We see all Buddhas, the honored sages who save the world.” Excellent: This expresses their joy at being able to see all Buddhas, all Tathagatas, the great sages, the World-Honored Ones, who save and protect the world. What follows praises the Buddha’s grace and virtue. Excellent: It is a word of self-congratulation. With His boundless Dharma-doors, He saves and benefits sentient beings. Hence it speaks of the honored sages who save the world.

“With His boundless Dharma-doors, He saves and benefits sentient beings.” If a Buddha appears in the world, naturally His ocean of enlightened wisdom will spread throughout the world. The Dharma He teaches is vast and boundless, and every Dharma-door is a method of transforming sentient beings. He uses all kinds of methods to adapt to sentient beings’ capabilities. So, these are called “His boundless Dharma-doors.” Sentient beings’ capabilities differ, so different methods must be used. These are called Dharma-doors. He uses them to “save and benefit sentient beings.” He saves and transforms sentient beings with these.

“Sentient beings” are all beings with sentience. It says “sentient beings” to show it is not only talking about humans. “All living, moving beings have Buddha-nature.” Sentient beings must be taught to protect other living beings. When sentient beings understand the principles, they cannot bear to kill other sentient beings. So, with the virtuous Dharma, if we know to listen to the Dharma, we will know to protect all living beings. Thus, if humans can be saved, all sentient beings can be saved. So, to aid and to save them, the Buddha appeared in the world to teach the virtuous Dharma. “He saves and benefits sentient beings.”

For example, now in the seventh lunar month, we are continuing to promote the right teachings. In Dajia, more than 20 neighborhood leaders extended invitations to our Tzu Chi volunteers. The village heads said, “We invite your volunteers to our neighborhood to lead us in a prayer ceremony.” Our Tzu Chi volunteers were happy to do this. Whenever any village head invites us, we immediately mobilize. Tzu Chi volunteers go to that village to lead them in a prayer ceremony. Everyone prays with great reverence. When they come back, I ask them, “Did our prayer ceremony get them to avoid sacrificing animals for ‘Universal Deliverance’? If so, that creates countless merits!”

With correct beliefs, there is no need to burn joss money, no need for animal sacrifices or taking lives. These folk traditions need to be reformed; we should not have to kill animals to “feed the spirits.” It truly has no meaning; it is just a custom that has been passed down. It has absolutely nothing to do with Buddhism. Buddhism is completely about expressing reverence. We use flowers to decorate the halls to express purity and reverence. When we pray, we pray for blessings. This is what we call prayer. When we pray for blessings, we pray for the world to have peace, for the four elements to be in harmony. Peace is a blessing. This requires reverence in our hearts, not the taking of lives.

So, the Buddha came to the world to teach the principles, to teach Right Dharma. When we practice right conduct and right thinking, we naturally come to understand the principles and know we must love and protect all life. So, when humans are saved, sentient beings are too. Because of this, the Buddhas are called “the honored sages who save the world,”

In the prison of the Three Realms, [They] can spur sentient beings to escape: In the prison of samsara of the Three Realms, They encourage all sentient beings and enable them to escape from it.

“who, in the prison of the Three Realms, can spur sentient beings to escape.” The Three Realms are the desire, form and formless realms. Now everyone had already gathered together at Great Unhindered Wisdom Superior Buddha’s place of enlightenment. The Brahma kings who were lords of all the heavens of the form realm had arrived. So, there are the Three Realms, the desire realm, the form realm and the formless realm.

The Brahma kings still faced cyclic existence. They still had a small amount of delusion and had not thoroughly understood all the principles. Thus, there was a small measure of delusion that they still had not eliminated. So, when their heavenly blessings are depleted, when their heavenly lifespan comes to an end, they still have to come to the world again. Thus, they too sought the Dharma and asked the Buddha to turn the Dharma-wheel. They are still within the Three Realms, where there is still cyclic existence. So, in the prison of samsara of the Three Realms, Buddhas come to encourage, to save and to transform sentient beings.

The Buddha appeared in the world to teach through exhortation and admonishment. So, He exhorted and admonished sentient beings, encouraging them to eliminate their unwholesome tendencies and do good deeds. This is the Dharma the Buddha taught in the world. It is the method to eliminate cyclic existence used universally throughout the Three Realms. It is not just doing good; there is much more, such as how to eliminate afflictions or ignorance, the principles of how to eliminate delusion. Thus they must ask the Buddha to mindfully teach, to distinguish matters and appearances and to turn the Dharma-wheel. This is what we continually talked about earlier, about how Brahma King Great Compassion asked the Buddha to explain matters and appearances through His turning of the Dharma-wheel. Turning the Dharma-wheel and explaining matters and appearances clearly is using worldly matters and appearances to explain the principles. We talked about this before. How do we eliminate the prison of samsara of the Three Realms? Only Buddhas in the world can “encourage all sentient beings and enable them to escape from it.” Only Buddhas can do this.

Sentient beings are sinking in samsara, twisting and turning, unable to escape. Thus it is likened to a prison. Those who commit no transgressions will not be forced into this prison. Those in the Three Realms are always those who are self-deluded. The Buddhas urge them to cultivate virtuous Dharma and instruct and admonish them with the two. Dharma-doors of stopping evil and practicing good, to enable them to escape from the Three Realms. Hence it says “spur them to escape.”

“Sentient beings are sinking in samsara, twisting and turning, unable to escape.” They twist and turn like this, unable to escape. “Those who commit no sin will not be forced into this prison.” Those without transgressions are not forced into hell. For those without transgressions, it is absolutely impossible to be forced into hell. It is impossible. If we all practice virtue, there is naturally no way hell can drag us in. If we have created blessings in the world, we will not fall into hell. “Those who commit no sin will not be forced into this prison.” Only those who have transgressed descend into hell. Without transgression, we will not fall into hell. To remain without transgression, it is necessary for us to earnestly do good deeds.

“Those in the Three Realms are always those who are self-deluded.” Those in the Three Realms all still have afflictions, ignorance and delusion. In the Brahma heavens, though they cultivated pure precepts, there are still subtle delusions that they have yet to eliminate. They still have a little bit of delusion. “Those in the Three Realms are always those who are self-deluded.” They are self-deluded; they themselves have still not thoroughly understood the principles, So, they must be “instructed and admonished with stopping evil and practicing good.” They must be taught principles of good and evil.

“Instructing” them is educating them, and “admonishing” them is telling them to stop on the ways of stopping evil. The way to stop evil is through virtuous teachings. This is why we teach goodness and prevent evil. So, we need to be instructed and admonished, to stop the evil and practice the good. These are the two Dharma-doors of good and evil. In the Dharma, the two Dharma-doors of doing good and stopping evil teach us the correct way to practice goodness.

Previously we talked about supreme good deeds and supreme precepts. There is also supreme evil, which results in supreme suffering. If one commits the Ten Evils, or commits the most extreme evils, one will fall into hell. The next level down is birth as a hungry ghost. If the evil is even less severe, it will result in birth in the animal realm. We have discussed this before. So, we teach goodness and admonish against evil. We must put a stop to evil and teach the practice of goodness. So, these are the two Dharma-doors the Buddha taught while in the world, the two Dharma-doors of good and evil.

“To enable them to escape the Three Realms….” To escape the Three Realms and end cyclic existence, we are “spurred.” He encouraged everyone to tell right from wrong. People today do not know the difference between good and evil, between right and wrong, so often, when an evil thought arises, our ignorance is multiplied endlessly, which leads to the continued degradation of the moral principles in this world. So, in learning the Dharma, we must stay within the teachings of Right Dharma. Please always be mindful.

Episode 1031 – Seeking the Unmoving Source of Light

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>> “The source of the light did not move, while those in the ten directions together went to seek it out. Direction is something intangible, empty, with boundless appearances; this is great emptiness. The ocean of wisdom in our awakened nature is like the vast universe, difficult to measure. All heavenly beings of the Brahma heavens, in accord with the principles, from the ten directions all went the same way.”

>> “Today, what are the causes and conditions behind all of our palaces being illuminated with a light of might and virtue, adorning them like never before? Such a wondrous sign has never before been heard nor seen. It must be a Virtuous One being born in heaven or a Buddha manifesting in the world.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time, 500 trillion Brahma kings went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went below to seek out this sign.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “They saw. Great Unhindered Wisdom Superior Tathagata in the place of enlightenment beneath the Bodhi-tree, sitting on the lion throne. All heavenly beings, naga kings, gandharvas, kinnaras, mahoragas, humans, non-humans and so on respectfully surrounded Him.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> They saw. Great Unhindered Wisdom Superior Tathagata in the place of enlightenment beneath the Bodhi-tree, sitting on the lion’s throne: All the Brahma kings explored together and with one heart collectively sought out the direction of the source of light. They were able to see the Buddha in His place of enlightenment.

>> All heavenly beings, naga kings, Gandharvas, Kinnaras, Mahoragas, humans, non-humans and so on respectfully surrounded Him: These are the eight classes of Dharma-protectors. They also saw the fourfold assembly.

>> “They also saw the 16 Princes asking the Buddha to turn the Dharma-wheel. Then all the Brahma kings prostrated out of respect for the Buddha, circumambulated Him thousands of times and scattered celestial flowers upon Him. The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. Having made offerings with flowers, they each offered their palaces to that Buddha.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Then all the Brahma kings prostrated out of respect for the Buddha [and] circumambulated Him thousands of times: The Brahma kings expressed their sincere respect.

>> And scattered celestial flowers upon Him: Scattering flowers as an offering to the Buddha expresses cultivating pure blessings for the state of Buddhahood.

>> The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree: The causes they cultivated and accumulated were great, piled high and wide. By the tree, they made offerings to the Buddha. All Buddhas have attained perfect enlightenment here.

>> Having made offerings with flowers, they each offered their palaces to that Buddha: They offered flowers and palaces to cultivate blessings.

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“The source of the light did not move, while those in the ten directions together went to seek it out.
Direction is something intangible, empty, with boundless appearances; this is great emptiness.
The ocean of wisdom in our awakened nature is like the vast universe, difficult to measure.
All heavenly beings of the Brahma heavens, in accord with the principles, from the ten directions all went the same way.”

We are all very clear that the Buddha manifesting in the world is a great karmic condition. Moreover, He would turn the Great Dharma-wheel, so light radiated such that in all directions, including above and below, all places could receive the radiance of the light. This shows the reason that the Buddha is called “enlightened.” Enlightenment is the origin of all principles. So, if we do not awaken to the principles, there will never be any principles we can teach. So, we must wake up and realize and experience the origin of the principles. Only then do we have Dharma we can teach.

So, teaching the Dharma is truly a great karmic condition. Without the Buddha manifesting in the world, without this person who was born and engaged in spiritual practice, how could there have been that moment of enlightenment? It was because of His realizations that He is known as the Enlightened One. The Enlightened One comprehended the true principles of all things in the universe, so He can teach the Dharma for the world. This is the origin of the principles. They originated from the Enlightened One, who can expound the teachings for the world, who can teach everyone.

These principles have always been the origin; they have always existed. These are the principles that have always existed, but we ordinary people do not awaken to them; we are all unaware. Even though the principles have always existed, we are unaware of them, and not knowing them is no different from the principles not existing. There must be people who know, who know of the existence of these things, the existence of these principles. In such a world, there must be such principles hidden inside. So, the origin of all these principles is everlasting. It is just that we are unaware of their existence, so we have no principles we can teach.

Often when we talk to others, we may feel, “No matter how I explain to this person, I ‘cannot get through’ to him. No matter how I explain, he cannot comprehend it. I cannot get through. Cannot get through” means that we are unable to get the correct meaning across, that people misunderstand the matters we speak of. They are not clear on the principles, so the meaning gets lost. “Cannot get through” means that this person cannot get the meaning straight. The principles are fundamentally a smooth path. We tell them, “Just walk down this broad and smooth path; all you need to do is to follow this path.” However, no matter how we explain, they get lost. They are still confused. Because of this, the ancients said that if we “cannot get through” to someone, there is no use talking to him. This is a Taiwanese saying; how do we write it out?

Yesterday, there was a group of people who are compiling the [the teachings], the sutras I taught several decades ago. These [lectures] are scattered and intermittent. To connect the pieces of the lectures together is truly not easy; it requires hard work. This group of people have spent several years participating in study groups to understand so they can take each part of the teachings and connect them all together. This is truly not an easy task. They also must be very careful. Whatever the tone of voice I used or the rhythm of my speech, they are always faithful to the original.

I feel very fortunate. They work very hard; this truly requires such painstaking effort. They spend an entire day discussing the way to translate Taiwanese into something that people today are able to read and comprehend. They also try to preserve the Taiwanese. Today we talked about the Taiwanese expression, “cannot get through to someone.” Now, they must find a way to write out “cannot get through” in characters. For these three words, “cannot get through,” how can they find characters to express this?

So, words are just an appearance. We have writing, [Chinese] characters we can use to write things out. These are created by people. They are conditioned phenomena, a method that we created. Now in Mainland China, [Mandarin] Chinese is used, but their written language is simplified Chinese. People have already simplified the characters, so they are different from what we use in Taiwan. In Taiwan, we have preserved the Chinese culture [in our writing]. Since ancient times, [we have used] these characters. The way Chinese characters are constructed, they are very beautiful and meaningful. They are pictograms, so their shape indicates the meaning. So, every Chinese character has a shape and a meaning. However, in the past few decades in China, they have transformed their writing from traditional to simplified characters. It is a pity. In Taiwan, we still use traditional characters, which have been passed down from ancient times. These are the characters that we use. So, even though they are both forms of Chinese, the simplified form is different from the traditional form we preserved.

Japanese also has some Chinese characters in it. They are also simplified versions of ancient Chinese characters, which have now become Japanese. We are unable to understand Japanese, but those characters which could not be simplified remained the same as Chinese. They kept those Chinese characters. So, this is the reason that there are. Chinese characters in Japanese. This was also created by people. In the West, they use languages such as English, French, Portuguese and so on. These all use a different method of writing. In the end, these are all things with appearances, all conditioned phenomena of the world.

Principles are unconditioned phenomena, meaning there is no possibility they will change. This is because they have no appearance. They are intangible, without substance or appearance. So, they remain forever unchanging. These are the principles. Any principle can be [expressed] in the written language of any country. These principles of matter can all be expressed using their writing. We can also use our writing to express them. Though different countries use different writing, the principles of matter will never change, the principles of life will never change. As for the principles of people’s minds, the way that people’s minds work when they come in contact with things are the same for people of every ethnicity. Though people in different countries have different experiences, the principles are all the same.

So, the principles are the origin, like how “The source of the light did not move, while those in the ten directions together went to seek it out.” The source of the light does not move, which means that the principles always exist. They are always in the same direction. This is everlasting; they have remained unchanged for dust-inked kalpas. But people [are coming] from different directions. Now all in the ten directions are together going toward the light to seek the origin, to investigate and find it. “Direction is something intangible, empty, with boundless appearances.” This is called great emptiness. In fact, the principles are empty. They are truly without form or substance. When [the principles] are viewed from different directions, from the east they say west, from the south, north, from the west, east, etc. When those in each direction view the principles, each has their own distinct way and language to describe the direction. But actually, the principles remain unchanged in the same place.

So, “Direction is something intangible, empty, with boundless appearances.” This is great emptiness. No matter where we are, we all live within the same space. My direction and your direction are different, but if I turn around to change my direction, so that we are facing the same direction, this wall will still be the same; it is a wall, located at the end [of the room] from us. You are facing this way and see the wall behind me. If I turn around, the wall is in front of me. Whether you look at it or I look at it, it is the same wall. Now, I am looking east while all of you look west. The logic is the same; if we can understand this, we know the principles are just like this, intangible, empty, with boundless appearances. This is great emptiness.

So, “The ocean of wisdom in our awakened nature” is like the universe, difficult to measure. We all have an intrinsic enlightened nature. It is just that we have been covered by ignorance, and our enlightened nature has sunk into confusion and been buried. Otherwise, everyone would be equal to the Buddha with “the ocean of wisdom in our awakened nature.” In this “universe [that is] difficult to measure,” with our Dharma-nature and wisdom, we can experience the truth of this Dharma. So, the vast universe is difficult to measure. This is the state that the Buddha has realized and the state we ordinary beings are deluded over.

Ordinary beings are deluded and cannot understand. The Buddha is enlightened, so He can [understand] everything in the universe. Thus His ocean of enlightened wisdom is difficult to measure. In fact, we all intrinsically have this. What a pity that it is covered by ignorance, so we “cannot get through.” We cannot walk straight along the great, direct Bodhi-path; we wind around and get lost.

So, “All heavenly beings of the Brahma heavens, in accord with the principles, from the ten directions all went the same way.” The heavenly beings of the Brahma heavens come from the eight directions, plus above and below. This makes the ten directions. In accord with the principles and propriety, they all expressed the utmost reverence. They all likewise perceived the illumination of the light. They felt that they still had not ended cyclic existence. [The one who had] fully penetrated the principles had now manifested an appearance. This Great Enlightened One born in heaven had already manifested in the world. He began to engage in spiritual practice and had attained perfect enlightenment. After attaining enlightenment, He was about to turn the Great Dharma-wheel. With these principles, a great light was emitted. Everyone was happy! All rejoiced; all the heavenly beings saw this light and discovered the true principles, so they were happy. Thus, they were of one heart; everyone had the same resolve so they all went in the same direction, which was to come to the human world. So, “In accord with the principles, from the ten directions, all went the same way.”

These heavenly beings followed the principles to came to the Buddha’s place of enlightenment. All of them had to have this kind of respect. Joy arose in their hearts, and they respectfully paid their respects, circumambulating the Buddha, scattering flowers and following all of the principles of propriety. This is to be in accord with the principles. From the ten directions, all went in the same direction. We can imagine that those from the ten directions all went in the same direction, to that place. This was the scene of them scattering flowers, making offerings and circumambulating the Buddha. We can use the limitless power of our minds to consider this, to calmly contemplate it. The heavenly beings all went in the same direction to come to this place, to see the Enlightened One and listen to the Great Dharma. How dignified this scene must have been!

Come, with such a dignified state, let us look at the following sutra passage.

“Today, what are the causes and conditions behind all of our palaces being illuminated with a light of might and virtue, adorning them like never before? Such a wondrous sign has never before been heard nor seen. It must be a Virtuous One being born in heaven or a Buddha manifesting in the world.”

When the Brahma kings saw their palaces illuminated in this way, with this very joyous and auspicious sign, everyone felt that this was such a wondrous phenomenon. In the past, they had never seen it before. Had a Virtuous One been born in heaven, or did a Buddha manifest in the world? This passage in verse described their feelings.

The next sutra passage states,

“At that time, 500 trillion Brahma kings went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went below to seek out this sign.”
The Brahma kings described here were from the Brahma heavens above. Great Brahma King Sikhin is the the lord of that form realm. He came down from above. Everyone had the utmost reverence. Their minds, bodies and palaces had all arrived. They scattered flowers as they traveled, and together they came to this place, which was the Buddha’s place of enlightenment. “Together they went below to seek out this sign.” They found the origin [of this light].

The following sutra passage states,

“They saw. Great Unhindered Wisdom Superior Tathagata in the place of enlightenment beneath the Bodhi-tree, sitting on the lion throne. All heavenly beings, naga kings, gandharvas, kinnaras, mahoragas, humans, non-humans and so on respectfully surrounded Him.”

Everyone saw that. Great Unhindered Wisdom Superior Buddha was already at His place of enlightenment. He was beneath the Bodhi-tree, on the lion throne. This was a very dignified [scene]. Though He was sitting on a rock beneath a big tree, when a Buddha is at the place of enlightenment, He is dignified, so mighty and virtuous.

Yesterday, we talked about “might.” This is a kind of dignified power. “Virtue” is when others see a person as kind and approachable. Having both is called “might and virtue.” This is how He looked beneath the Bodhi-tree; the lion throne shows His might and virtue. The place He sat was actually a rock, a flat rock. With a reverent mind, heavenly beings saw it as the lion throne. This expresses their reverent mindset. This is not talking about the rock under the tree. This was a respectful way of describing it, as being on the lion throne beneath the Bodhi-tree. He was so dignified as He sat there. The Buddha was replete with might and virtue, so [the rock He sat on] was called the lion throne.

All the Brahma kings explored together and continued to seek out the principles. They sought the origin of the principles.

They saw. Great Unhindered Wisdom Superior Tathagata in the place of enlightenment beneath the Bodhi-tree, sitting on the lion’s throne: All the Brahma kings explored together and with one heart collectively sought out the direction of the source of light. They were able to see the Buddha in His place of enlightenment.

So, “All the Brahma kings explored” to find the origin of the principles. They did it together; they were of one heart, which was to explore, to trace back the principles to their origin, which was the direction of the source of light, the direction of the origin of the principles. The waves of the light are the principles. They sought the direction of the light, the light of the principles. “They were able to see the Buddha”; they saw Him

“in the place of enlightenment. All heavenly beings, naga kings, gandharvas, kinnaras, mahoragas, humans, non-humans and so on respectfully surrounded Him.” They were all in that place. Other heavenly beings had also arrived. At that occasion, the eight classes of Dharma-protectors were also there surrounding the Buddha.

All heavenly beings, naga kings, Gandharvas, Kinnaras, Mahoragas, humans, non-humans and so on respectfully surrounded Him: These are the eight classes of Dharma-protectors. They also saw the fourfold assembly.

Everyone respectfully surrounded Him. Of course, this is the etiquette that is practiced. This is the propriety that people follow. In other words, this means that, if we pay respect to the Buddha, afterwards we will circumambulate the Buddha. When we circumambulate the Buddha, we always turn to the right. This is a form of propriety. It is to pay respect. This is a kind of ceremony to express our respect [toward the Buddha]. After we pay our respects, we then circumambulate the Buddha. This is the etiquette practiced in India, which is to circumambulate the Buddha three times. In fact, this is what we usually do, but

“circumambulating the Buddha thousands of times” was how the heavenly beings paid respect to the Buddha. They continually circumambulated the Buddha, continuing to circle around Him. Now, in Nepal we often see that the way they [practice] the Buddha-Dharma now is to chant the sutras and turn prayer wheels. They turn [the wheel] to the right. They call this turning the Dharma-wheel. They constantly turn them clockwise. So, this is a kind of ritual.

In the Sutra of the Wise and Foolish, there is a sutra passage that talks about the etiquette for paying respect to the Buddha. In fact, the opening of the story begins with Sudatta, the elder Sudatta. Everyone should be familiar with him; he is [also called] Elder Anathapindika. When he first met the Buddha, Elder Sudatta was in the kingdom of Sravasti. One of his friends lived in the city of Rajagrha. He wanted his son to marry the [daughter] of his friend, Elder Humi in Rajagrha, so he wanted to visit this family. Thus, Elder Sudatta traveled from the kingdom of Sravasti to Rajagrha.

When he arrived, he saw many people in the house of Elder Humi. Everyone was cleaning his house and grounds, decorating everything from front to back. The decorations moved everyone who saw them. Why were they decorating everything in a fresh and delicate manner such that it inspired happiness in anyone who saw?

Elder Sudatta had the thought that he was deeply touched by this. “Is it because Elder Humi knew I was coming that he specifically used such abundant [wealth] to mindfully decorate the house?” He thought that this was likely not the case. Why would he? They were already good friends. It could be that King Bimbisara was coming, which was why everything was so dignified. It was likely that the king was coming. So, he asked Elder Humi, his friend, saying, “The decorations are so dignified! Is the king coming? Or is it because of me? It is neither. There is one who deserves the respect of all in this world, a Great Enlightened One. What is a Great Enlightened One?”

His friend, Elder Humi, told him, “This Great Enlightened One was a crown prince who renounced the lay life and attained enlightenment. After this prince attained enlightenment, many of His royal relatives in the palace were transformed by the Great Enlightened One and became monastics. Also, many Brahmin practitioners were also transformed by His teachings. They also renounced the lay life. Now, the Sangha is in Rajagrha; they are at the Kalandaka Bamboo Grove Abode. I have requested that the Buddha accept my offerings here in my house. Tomorrow, He will arrive here. So, to prepare for His arrival, I am decorating the house.”

Sudatta thought this was a rare opportunity, so he stayed at Elder Humi’s house for one night. But in his mind, he constantly thought about what the Buddha was like and what made Him worthy of so much respect. So, he was unable to sleep that night and thought that he might as well go as indicated to the Kalandaka Bamboo Abode. He might as well go investigate at this time. He left the house, and as he walked during the night, he was surrounded by darkness. However, he was still motivated to go forward by his curiosity. He walked all the way to Kalandaka Grove. From far away, he could already see a light that was like a gold mountain. It seemed like there was a gold mountain there. He could not help but approach that light.

As he drew near, he saw a spiritual practitioner who was sitting there. He was so awe-inspiring yet approachable. This had to be the. Great Enlightened One that his friend spoke of. “What kind of etiquette must I use to pay respect to this Great Enlightened One?” Unable to help himself, he continued to approach. As he did so, he thought to himself, “How should I approach Him, with what etiquette? I do not know the way.” At this time, he seemed to see heavenly beings who suddenly appeared at that place to pay respect to the Buddha and circumambulate Him. They prostrated fully on the ground. After they prostrated, they circumambulated the Buddha. When he saw this, he realized that this was the ritual. So, again unable to help himself, he did the same thing as the heavenly beings. He approached the Buddha and prostrated before Him.

As he was doing this, the Buddha asked. Elder Sudatta to sit next to Him. At that place, Elder Sudatta saw that the Buddha was very compassionate. [The Buddha] had asked him to sit next to Him. At this time, Elder Sudatta requested teachings from the Buddha. So, the Buddha began to expound the Dharma for this elder, such as how the Buddha-Dharma is rarely heard, and human form is rarely attained; He explained about birth, aging, illness, death, how reputation, profit and status are all illusory. He taught much Dharma to him in a very short time. This elder seemed to have taken much Dharma into his heart. [Sudatta] felt that the Dharma was something that the world truly needs. People in the kingdom of Sravasti needed this Dharma even more, so he hoped the Buddha could go to the kingdom of Sravasti.

The Buddha said, “If there is an abode there, if there is a place for the Sangha to reside, naturally I will go there.” So, Elder Sudatta believed that the Buddha had already accepted his request. He only needed a place for the Sangha to abide. This should not be a problem for him. These were Sudatta’s thoughts, so he happily prostrated to the Buddha, then quickly went back to the kingdom of Sravasti. He came to talk about his son’s marriage, but this was not important anymore. He had to quickly find some land, so he hurried back to his country.

This is the story. If we are truly mindful, the Dharma can be passed on. This is the etiquette for Buddhist practitioners. We must respectfully surround the Buddha. In the Buddhist teachings, what does it mean to “respectfully surround Him”? This started from that time. Everyone knew to be reverent toward the Buddha.

Weren’t the Brahma kings like this? They came to the Buddha’s place of practice and reverently paid respect to Him and also surrounded Him. It has been done like this for a long time, but people in the world do not know the way to pay respect to the Buddha. So, this is why there was this story about Sudatta.

All the heavenly beings had already arrived. They saw Great Unhindered Wisdom Superior Buddha sitting in the place of enlightenment. The heavenly beings and eight classes of Dharma-protectors all reverently surrounded the Buddha. The following sutra passage states,

“They also saw the 16 Princes asking the Buddha to turn the Dharma-wheel. Then all the Brahma kings prostrated out of respect for the Buddha, circumambulated Him thousands of times and scattered celestial flowers upon Him. The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. Having made offerings with flowers, they each offered their palaces to that Buddha.”

Not only did they see heavenly beings and the eight classes of Dharma-protectors, they also saw the 16 princes, who were also at the place of enlightenment. They sincerely asked the Buddha to turn the Dharma-wheel. Great Brahma King Sikhin had come from above. All the Brahma kings had arrived. So now, the 16 princes asked the Buddha to turn the Dharma-wheel. It was time to teach the Dharma. So, “Then all the Brahma kings prostrated out of respect for the Buddha, circumambulated Him thousands of times.”

Then all the Brahma kings prostrated out of respect for the Buddha [and] circumambulated Him thousands of times: The Brahma kings expressed their sincere respect.

The Brahma kings came from the heavens and expressed their sincere respect. They followed the ritual to pay respect and reverently circumambulated the Buddha. So, when we are learning the Buddha-Dharma, we must be mindful. This is the propriety we must have.

So, “Then all the Brahma kings circumambulated Him thousands of times.” They circumambulated Him thousands of times, not only three times. We usually do it three times, but they “circumambulated Him thousands of times.” The Brahma kings that came from the heavens expressed their sincere respect. They also scattered celestial flowers upon Him as an offering to the Buddha. They “scattered celestial flowers upon Him.” This represents how, for the state of Buddhahood, they were cultivating pure blessings.

And scattered celestial flowers upon Him: Scattering flowers as an offering to the Buddha expresses cultivating pure blessings for the state of Buddhahood.

Now, when people make offerings to the Buddha, they always use [fancy] objects to express their sincerity. In fact, simple things like flowers are acceptable. The flower is a way to bring dignity. A flower is a very pure type of phenomenon. Furthermore, flowers grow from seeds and bloom according to the season. When the flower blooms, it represents impermanence. Although it is very pure, it blooms and then withers. This is the impermanence of life. [The flower] represents purity and also expresses the principles of impermanence

as the flower blooms and withers. Before it blooms, the flower forms buds. This is like we human beings; at a young age we are like this flower, which absorbs nutrients and provides them to the blossom. Slowly, after receiving enough nutrients, the flower blooms. When the time is right, the flower blooms. After the flower has bloomed, it forms fruit. After the fruit has grown, the flower withers. The flower will quickly wither. How many days will a flower last? In a very short time, it will bloom, grow fruit, then wither.

This is alerting all of us. If we cultivate blessings in the world, no matter how we cultivate them, our lives are still painfully short. Though the lifespans of heavenly beings in the Brahma heavens are longer, they will still come to an end, to say nothing of how our lives bloom and wither just like flowers. The principle is the same; our lives are short like a flower. The blessings we cultivate are also temporary. However, [flowers] are very pure. As time passes by, they bloom and wither. So, this is called “cultivating pure blessings for the state of Buddhahood.” After the flower blooms and the fruit grows, the seed will go into the soil, sprout and grow to be another flower. Then, once again the flower will bloom and the fruit will grow. Lifetime after lifetime, the Buddha leaves and returns, just like this. In this world with its short lifetimes, each manifestation appears and quickly passes

80 years in this world, compared to the lifespan of heavenly beings, is very short and fleeting. In the Heaven of the Four Heavenly Kings, one day is equivalent to 50 years in our world. This is the heaven realm that is the closest to the human realm. From this, we can see that our entire lifetime is only a little more than one day in that heaven. For the Heaven of the Four Heavenly Kings, we only have a very short period of time to live. We will wither like the flower very soon.

The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree: The causes they cultivated and accumulated were great, piled high and wide. By the tree, they made offerings to the Buddha. All Buddhas have attained perfect enlightenment here.

So, “The flowers they scattered were like Mt. Sumeru.” These pure flowers were scattered on the Buddha. The causes they had cultivated and accumulated “were great, piled high and wide.”

They have scattered the flowers here. The flowers they scattered were piled very high. Brahma kings from all ten directions had all scattered the flowers like this. The flowers were piled on the. Bodhi-tree and on the ground. The pile was very high and wide.

So, through the tree, they made offerings to the Buddha. “All Buddhas have attained perfect enlightenment here.” [The tree] is representative, like the flowers. All Buddhas attained perfect enlightenment here under the Bodhi-tree. When we compare the lifespan of heavenly beings to the time we have in the world, our time is very short, like how flowers bloom and wither. We come back to the world lifetime after lifetime, just like piles of flowers accumulating. In this way, they expressed this [idea].

Having made offerings with flowers, they each offered their palaces to that Buddha: They offered flowers and palaces to cultivate blessings.

So, “Having made offerings with flowers, they each offered their palaces to that Buddha.” Everyone had the utmost reverence as they made offerings to the Buddha. This showed that they were cultivating blessings in the world. However, our time in this world, for these [heavenly beings], is very short like the lifespan of a flower. So, Brahma kings from all ten directions came and scattered flowers. They used flowers that represent purity to make offerings in the world to the Buddha. This shows that we must seize the time we have. The Brahma kings all went in the same direction toward the origin of the light in their search. They have now gathered together. So, it is the time for the 16 princes to earnestly request teachings from the Buddha. Thus, we must seize the time we have. Just like flowers that bloom and wither, our time goes by very quickly. We should always be mindful!

Episode 1030 – Upholding Precepts and Cultivating Blessings

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>> “Brahma kings, with their causes and conditions of pure practice, are not lacking in any standard of demeanor. They uphold pure precepts without defilement and cultivate all supreme good deeds and pure blessings. The bodies and minds of Brahma kings are wondrous and perfect. Their bodies are pure, and the light that shines from them illuminates matters clearly so that principles become lucid.”

>> “At that time, Great Unhindered Wisdom Superior Buddha silently consented. For those from the southwest all the way to those below, it was also like this. At that time, in the 500 trillion lands above, all the great Brahma kings each saw with their own eyes, in the palaces where they stayed, a brilliant illumination, powerfully radiant, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration. They immediately went to visit one another to discuss this matter ‘What are the causes and conditions behind all our palaces having such a radiant light?’ Then, from amidst that assembly, a Great Brahma King named Sikhin spoke in verse for those in the Brahma heavens.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “Today, what are the causes and conditions behind all of our palaces being illuminated with a light of might and virtue adorning them like never before? Such a wondrous sign has never before been heard nor seen. It must be a Virtuous One being born in heaven or a Buddha manifesting in the world.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Illuminated with a light of might and virtue: The light of might and virtue illuminates. One with might inspires fear. One with virtue inspires love.

>> It must be a Virtuous One being born in heaven or a Buddha appearing in the world: It must be one with heavenly virtue being born or a realized Buddha manifesting in this world.

>> Adorning them like never before: They were adorned in various ways. Magnificent, beautiful and virtuous; this auspicious and gentle radiance was something that had never been before.

>> “At that time, 500 trillion Brahma kings went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went down from above to seek out this sign.”

>> Together they went down from above to seek out this sign: From above, they went down to seek this extraordinary and auspicious sign.

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“Brahma kings, with their causes and conditions of pure practice, are not lacking in any standard of demeanor.
They uphold pure precepts without defilement and cultivate all supreme good deeds and pure blessings.
The bodies and minds of Brahma kings are wondrous and perfect. Their bodies are pure, and the light that shines from them illuminates matters clearly so that principles become lucid.”

When Brahma kings were in the human realm, they practiced supreme good deeds and upheld supreme precepts. In short, they were people who did good deeds and followed rules in the world; they were good people of utmost virtue. There is no telling how many lifetimes they spent cultivating worldly blessings or how long they upheld worldly precepts. They strictly obeyed the rules in everything. This was not just for single lifetime. They likewise had to uphold precepts and engage in spiritual practice life after life. Coming to the human realm, they created blessings and understood the principles. But when it came to eliminating ignorance, they had not yet eliminated their subtle delusions. Still, they would journey on their blessed karma, their pure, blessed karma, to be reborn in the Brahma heavens.

The Brahma heavens are pure. They surpass the desire realm and are in the form realm. In the form realm there are material things; these materials things are very clean, very magnificent. All around, one can see treasures. This is the environment heavenly beings enjoy.

Sentient beings all have different environments. In the human realm, we can already see that people’s environments are not the same. Wealthy people can take their environment, their big piece of land, and create scenery on it. They can have fake hills, streams, small bridges and trees trimmed into all kinds of shapes. Wealthy people have a lot of land in front of and behind their house, so they are able to create such beautiful environments. They hire servants to do all the work. When you enter their homes, you can see they are very grand and magnificent, All their decorations are very grand. All their furnishings are priceless. These are wealthy people.

They are human like everyone else. They cover themselves in gold, silver, jewelry and other precious things. These are their blessings. They are also humans. We can see how the world is filled with so many suffering people. They have no land, no homes. Sometimes we see that their houses, those who have them, are dilapidated and very dirty. They live in cramped quarters. Moreover, they may be sick and impoverished. They may be sick and poor, with nothing at all. All they have accumulated at home is trash. They are entrenched in trash. This is also how some humans live.

We often see. Living Bodhisattvas help these suffering people by giving of themselves, by cleaning these homes. From inside these cramped, dilapidated houses, they move these things out. There is enough trash to fill several trucks. Then they clean the homes; there is nothing left inside! These Bodhisattvas quickly make things appear, beds, tables, chairs and kitchen utensils. After cleaning and setting everything up, if someone [at this home] is ill, they quickly take that person to see a doctor or regularly bring a doctor to their home to make a house call, to provide outpatient services. Living Bodhisattvas help suffering sentient beings. They cherish and care for them as they would their own loved ones. This is how they give of themselves.

When they give in this way, what are they seeking? What could they possibly attain from poor and suffering people? They seek nothing at all. All they want is to see those they have helped living in clean and comfortable environments. In particular, for those who are sick, we help them to go see a doctor and regularly visit and care for them. When we see them smile, when we see them look clean and refreshed, when we see them recovering from their illness, when we see them welcome Tzu Chi volunteers with a smile on their face, that is what makes a Living Bodhisattva happiest. This is all that we want to see. When those who received help see these Bodhisattvas come, they smile with utmost sincerity. The reason everyone gives is nothing other than this. What else is there to seek? This creates supreme blessings. In this world, this was how they created blessings, by giving without seeking anything in return. Everyone also abides by the rules.

Yesterday, a group of Bodhisattva-volunteers returned from Nepal to the Jing Si Abode. I listened to them share about their time there, which was close to a month. During that month, they lived there and went out every day [to help]. The work they focused on there this time was divided into charity, education, medicine and humanistic culture. According to Tzu Chi’s Four Missions, they divided into four teams.

The charity team focused on accompanying a group there who had formed aspirations to do charity work. This was a large group of young people who had already been with Tzu Chi for some months. From the time Tzu Chi volunteers arrived right after the earthquake in Nepal, they began by gradually understanding Tzu Chi, then becoming close to Tzu Chi, and now loving Tzu Chi. Now they have vowed to be Tzu Chi volunteers. These young people want to do charity work, so we formed a team to guide them. Within this group there was a young man. This young man did not only happily volunteer by himself, he even brought his younger sister along to help. Our Tzu Chi Bodhisattvas asked him, “What about your mother? Is your mother happy about you volunteering? She is! Then why not invite her to come as well?” He even invited his mother to come and help.

The mother came and joined her children on the charity team. Tzu Chi volunteers were mindful in guiding her, hoping the mother would become a seed for charity. This was because housewives have more time. As children grow up, they focus on their studies and careers, so they hoped the mother would get involved. The mother was still young, and housewives may have more freetime. This is how Tzu Chi volunteers see things. Since her children joined, the mother could come along as well.

One day they said that in India there was this kind of festival for one of their gods. They have many holidays there. Every god in every religion has their own holiday. So, they were going to hold a festival similar to our Chinese New Year. This meant they have to clear everything out of their homes. They completely scrub the floors. To clean their floors, they used cow dung mixed with red clay to cover the floors.

As our volunteer shared this, he said, “I was very moved when I saw this. The mother was quite nimble. In the area she was assigned, she knew in that area there was an elderly woman living alone. The woman was already in her 80s, and her health was not great. How could she move things? How could she cover her floors?”

“Moreover, she did not live on the ground floor. This mom told us that this house was very small. It has three stories, and it is rickety. A kind-hearted person had lent the old woman this place to live. So, they used the downstairs for storage, and the old woman lived upstairs. She did her cooking on the third floor. So, this seed (our volunteer), our charity seed, this Bodhisattva, went to help her clean and tidy up. She moved everything outside. Then she got on the floor and used bare hands to mix cow dung in with red clay and then spread it all over the floors. She did this by hand on the floors where the old woman lived. She continued to spread it until the floors were smooth and glossy.”

“I saw that this dedicated Bodhisattva was all smiles as she helped this woman.” What did she ask for in return? She asked for nothing in return. This is because she was learning how to do good deeds and give unconditionally. She was able to help this elderly woman clean things so thoroughly. In particular, she set up the Jing Si folding bed we had given this elderly woman. She made the bed with sheets and blankets; it was so beautiful! The floors were so glossy and clean.

I asked, “When the dung is mixed with clay and spread out, do you mean to tell me that when you go in there, it doesn’t smell?” They said, “No, there was no odor at all.” In that place, cows are sacred. They deeply respect cows. If a cow is in the road and someone hits it with their car or injures it, that person will be sentenced to prison. If a person argues and fights with another person and injures them badly, the punishment would not be as severe. Injuring a cow results in a severe sentence.

So, when you are there, if you see a cow in the street, you have to quickly stop your car and allow the cow to leisurely cross the street before you can continue driving. They believe cows to be sacred animals, to be holy. So, when it comes to cow dung, they say because cows eat grass, their droppings are regularly collected as people pass by. After being gathered, they are set out to dry. They are spread into patties to be dried. Then people store them up and use them for fuel. They use it for cooking fuel; they burn it to cook.

Whenever they have this kind of festival, they mix it with clay and spread over the floors. This is something they must do for this festival. So, every household moves everything out of their homes and cleans everything. For their floors, they mix red clay with cow dung, then spread it out until it is glossy and clean.

This is how we are now, in [Nepal], cultivating seeds of goodness. In that place, we teach them, “You are giving without any expectations, but you will feel very happy in your hearts.” So, on that day, that good woman not only joyfully supported her son and daughter as they devoted themselves to charity work, when asked to join in and devote herself as well, she became even more happy. This also gave her an opportunity. She knew that doing good brings merits and virtues. She knew that doing good unconditionally brings happiness; this is true reverence. So, she was very willing [to give] and joyful. She cleaned this place thoroughly,

and afterwards she told Tzu Chi volunteers, “Who knew that doing good deeds was so joyful? This brings more joy than getting things.” This is joy that she realized for herself, the experience of putting teachings into practice, that sense of freedom and ease. So, engaging in spiritual practice in the world is not difficult. Those who give this way are called Bodhisattvas.

Bodhisattvas in the world do good deeds, give unconditionally and at the same time cultivate their bodies and minds. Mentally they have no greed and attachments; physically they do not break the precepts. When our minds have no greed and attachments, we will not use our body to kill, steal, or engage in sexual misconduct. These are the good practices of lay practitioners. Their minds do not give rise to desires. They are not greedy for getting something in return for what they give. They expect nothing in return at all, but only wish for those they help to be settled, for those they help to smile and be happy. This is the only reason they give. They can also witness the states of suffering in the world. This is how they do good deeds in the world while also cultivating purifying practices. This is known as “supreme goodness.” By doing good deeds unconditionally, they also [uphold] “supreme precepts.” They do good deeds and commit no bad deeds. In body, speech and mind, the Threefold Karma, they do all Ten Good Deeds. This is like “the Brahma kings, with their causes and conditions of pure practice.”

This was what they did in the human realm. They practiced giving this way. When we do this in the world, these causes and conditions accumulate. Then naturally we are “not lacking in any standard of demeanor.” People like this do not break the precepts. People like this behave properly when interacting with others. We have standards for our own minds. When we should not do something, we absolutely must not do it. We should follow rules in everything we do. By practicing this way in the world, naturally people will feel that we are very proper, with a dignified demeanor. This is what we can do in this world. When we do not act recklessly, when we are following the rules, we do not lack any standard of demeanor. This is discipline. So, upholding pure precepts without defilement, having no cravings or defilements, “[We] cultivate all supreme good deeds and pure blessings.” What we cultivate is pure blessings. What others cannot achieve, we are willing to do; we have accomplished it.

Take Guishan [in Xindian] or Wulai. These are normally places where people go to enjoy themselves, places with hot springs and enchanting scenery. These are normally places people enjoy. But life is impermanent and the land fragile. An imbalance in the four elements causes heavy rain and thus the earth and rock on the mountainside gave way. Many people often go there. Because all the mud came flowing down, it swept into a cesspool, where human waste was stored. [Waste] became mixed up with the mud and water. So, it had to be cleaned, and cleaning up mud was just like cleaning up a large cesspool. That place smelled terrible! It was incredibly hard to clean, but a group of Tzu Chi volunteers paid their own way to go there and exercise their strength [to clean up]. They gave without being afraid of hard work. After helping, they still said to everyone, “Bless all of you.” On the very last day, after everything had been cleaned, they said, “Come everyone! Let us pray together.” They sang “Prayer” to close out their time there and give those people their blessings. Everyone rejoiced and then descended the mountain.

This is “cultivating all supreme good deeds and pure blessings.” Not only did they give of themselves and help others, after cleaning up the environment, they led the people in the disaster area to sing “Prayer” to offer their blessings. Think about this; isn’t this cultivating all supreme good deeds and pure blessings? This is pure giving. They did not go there hoping that the next time they go to soak in the hot springs, people will take care of them. That is not why they went there. When they went there, they were truly giving without expectations. These are “supreme good deeds and pure blessings.” These are the practices we should engage in.

So, those in the Brahma heavens are like this. Accumulating many lifetimes of giving like this results in being reborn in the Brahma heavens. They are born in the Brahma heavens because during their time in the human realm, these were the causes and conditions they created, resulting in their reward of being reborn in the Brahma heavens.

The bodies of Brahma kings are both wondrous and perfect. Their stature is very dignified, and in that state of wealth, in the heavens of the form realm, the material goods they enjoy are all very good. What they wear is also very good. Their “bodies and minds are wondrous and perfect.” Because in those heavens, there is no desire, no defilements of afflictions, “Their bodies are pure and light shines from them.” Their figures are so pure and radiant; it is as though their bodies emit a light. This enables them to “illuminate matters clearly so that principles become lucid.” Everyone there is so clear about the principles, and their bodies and minds are pure. This is the Brahma heavens.

If they could begin to engage in spiritual practice like this in the human realm, though they had not yet attained Buddhahood, they would perfect their blessings and be born in the Brahma heavens. However, they still have a small measure of delusions that they have not yet eliminated, so they have not yet transcended cyclic existence. Though lifespans in the Brahma heavens are long, no matter how long they are, there always comes a time when they will end. When their blessings are depleted, they continue to transmigrate in cyclic existence. So, they remain within the Three Realms. However, they do engage in spiritual practice. But they still have a bit of delusion that they have not eliminated, so they have not put an end to cyclic existence.

Now in their Brahma-palaces, there was a radiance, very different from normal. So, all in the Brahma heavens began to follow this light to find its source. Everyone knows that this is the source of true principles. A Buddha had already appeared in the world and was turning the Dharma-wheel, so everyone went to the source of the principles, to where Great Unhindered Wisdom Superior Buddha was turning the Dharma-wheel.

Thus, the previous passage stated that,

“At that time, Great Unhindered Wisdom Superior Buddha silently consented. For those from the southwest all the way to those below, it was also like this. At that time, in the 500 trillion lands above, all the great Brahma kings each saw with their own eyes, in the palaces where they stayed, a brilliant illumination, powerfully radiant, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration. They immediately went to visit one another to discuss this matter ‘What are the causes and conditions behind all our palaces having such a radiant light?’ Then, from amidst that assembly, a Great Brahma King named Sikhin spoke in verse for those in the Brahma heavens.”

The Brahma kings from the east, the southeast, the south, above and below had already arrived. Among these was the leader from the Brahma heavens above called “Great Brahma Sikhin.” When he saw this ray of light, he knew it was indeed not an ordinary phenomenon. It must be something very special; most likely a Buddha had appeared in the world and was about to turn the Dharma-wheel. So, he gathered everyone, and when they arrived, he used verse to repeat what was said.

The next passage is his verse.

“Today, what are the causes and conditions behind all of our palaces being illuminated with a light of might and virtue adorning them like never before? Such a wondrous sign has never before been heard nor seen. It must be a Virtuous One being born in heaven or a Buddha manifesting in the world.”

What were the causes and conditions? In the Brahma heavens, each of our palaces has this bright sign, this radiant phenomenon. What are the causes and conditions behind this auspicious sign? What everyone saw in their palaces was different from usual, so they all gathered together to discuss it. This was definitely a magnificent light, a mighty light, a mighty and virtuous radiance, a mighty and virtuous illumination. What is might and virtue? “One with might inspires fear. One with virtue inspires love. One with might inspires fear.”

Illuminated with a light of might and virtue: The light of might and virtue illuminates. One with might inspires fear. One with virtue inspires love.

They are truly awe-inspiring. Anyone who sees them would come to attention; they would not dare to lack respect. This is “mighty”; it means they inspired respect and fear in people.

“Gentle but stern, commanding but not forceful.” A person with majestic presence is “commanding but not forceful.” Although he has great might and virtue, is grand and commanding, he will not lead people to feel he is fierce. He is commanding but not forceful. As for “gentle but stern,” within gentleness one can also be quite commanding. This is called virtue. “One with virtue inspires love.” This is being “gentle but stern.” If we are amiable, when people see us, they feel warm. However, this person also makes people feel awe and respect, great respect. They naturally give rise to respect. This is called might and virtue.

Adorning them like never before: They were adorned in various ways. Magnificent, beautiful and virtuous; this auspicious and gentle radiance was something that had never been before.

So, “They were adorned in various ways.” In that state, the radiance of the palaces was bright, but very soft and harmonious. It was a lovely light that illuminated the palaces, so they were adorned in various ways.


“Magnificent, beautiful, and virtuous, this [was an] auspicious and gentle radiance.” This ray of light, this kind of radiance, could make people suddenly feel frightened, but they felt it was such a gentle light. It was not something they had seen in the past. “Such a wondrous sign” had never before been heard nor seen. There had never been an image like this before.

It must be a Virtuous One being born in heaven or a Buddha appearing in the world: It must be one with heavenly virtue being born or a realized Buddha manifesting in this world.

“It must be a Virtuous One being born in heaven” or perhaps “a Buddha manifesting in the world.” This is what they all wondered.

So, it must have been “a Virtuous One being born,” or “a realized Buddha manifesting in this world.” This was the Virtuous One being born in heaven, in Tusita heaven, or descending from Tusita Heaven into a palace. This is the Buddha coming down from Tusita Heaven to be born in a palace. This is how the Buddha appears in the world. At that time as well, He emits a radiance. When He wants to turn the Dharma-wheel, the assembly has to be complete before turning it. This is the source of the principles. Thus, a radiance began issuing forth.

The next verse says, “At that time, 500 trillion Brahma kings went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went down from above to seek out this sign.”

At that time, “500 trillion Brahma kings went along with their palaces.” They all brought their palaces along with them as they journeyed toward the place of light. Because these Brahma kings were from above, they had to descend below to the human realm. So it says, “Together they went down from above.” They went down in the direction of below to “seek out this sign.” These means that this Brahma king, the Brahma King Sikhin we speak of now, was not in the east, west, south or north. He was above, a Brahma king from above. They all “went along with their palaces.” They even brought their palaces with them. This was the scene. “They each used their mantle to hold all kinds of celestial flowers.” The flowers they scattered all along the way were an expression of respect. As they descended from above, all of the flowers fell from above. They scattered flowers and made offerings. This expresses their reverence.

“Together they went down from above to seek out this sign.” From above to below was still a long way. They came down from above to seek out the light. Where did the gentle ray of light come from? They “sought this extraordinary and auspicious sign.”

Together they went down from above to seek out this sign: From above, they went down to seek this extraordinary and auspicious sign.

The heavenly beings came from all ten directions, from every direction, including above and below, in search of the ray of light. They thoroughly searched high and low for this ray of light.

We know that the Brahma king, the Brahma king just mentioned, was perfect and complete in cultivation of his worldly blessings. This is a process. As we engage in spiritual practice, if we only seek to awaken and benefit ourselves without eliminating our afflictions, we will only remain in this world. So, although we may cultivate blessings, without the principles, our tempers may not change for the better. We may still, at the drop of a hat, become jealous, doubtful and lose our tempers. Though we may normally benefit others, when we see others doing better than us, we may become jealous. When we see others receiving respect, we may become angry.

Although we may be doing good deeds, if we worry that others may surpass us, that others will receive more praise than we do, then we will not be happy. When this happens, we have heavenly blessings but no heavenly virtues. Then what are we called? Asuras. How many people like this are there in the world?

We should try to be like the Brahma kings, practicing supreme goodness in the world. This is not just doing good deeds; we must transcend these good deeds and give unconditionally. Moreover, we invite others to join us, hoping they can do even better than us. We mutually praise one another. These are called supreme blessings. When we create blessings and invite others to create blessings, we should praise the blessings created by them. Furthermore, we seek nothing in return and are willing to give. In addition, we listen to the Dharma together to understand the principles.

Why is the world full of suffering? Why is the world impermanent? What is the reason for cyclic existence? There are many “whys,” so many principles to investigate. We should hurry up. We must not merely seek to understand the source of life, the source of absolute truth. As we pursue the true principles, [we find] the principles of life, of matter and of the mind. Each have their principles, which we should thoroughly understand.

The principles of the Buddha-Dharma can free us of so many of life’s doubts and delusions. So, we have eliminated many afflictions and dispelled many doubts and delusions. This is like the Brahma kings; they only have a small measure of delusion left that they have not completely eliminated. They similarly spared no effort, coming from so far in their search for the Dharma, for the ultimate source. How can we end transmigration in cyclic existence? This takes goodness; this takes awakening. Awakened sentient beings ceaselessly turn delusion into awakening until they arrive at supreme, universal and perfect enlightenment. This is the attainment of Buddhahood.

So, we learn the Buddha’s teachings in order to attain Buddhahood. This is our goal. We not only wish to cultivate heavenly blessings; we hope to put an end to cyclic existence. This is our true objective, so let us always be mindful.

Episode 1029 – Entreating the Buddha to Turn the Dharma-Wheel

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>> “With the innate enlightenment of True Suchness, He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. He is called the Tathagata. Journeying on the path of True Suchness, He comes down to the Three Realms to transform sentient beings. Therefore, what we call the Tathagata is the manifest Tathagata.”

>> “We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time, Great Unhindered Wisdom Superior Buddha silently consented.” Great Unhindered Wisdom Superior Buddha likewise silently consented. “For those from the southwest all the way to those below, it was also like this.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> For those from the southwest all the way to those below, it was also like this: There are ten directions. In the sutra, it only speaks of those from the east, the southeast, the south and above. The six [other] directions: The southwest, the west, the northwest, the north, the northeast and below.

>> Those in these six directions also, because of the light, asked in astonishment. They sought out the radiance and came to where the Buddha was. In requesting that He turn the Dharma-wheel, each of them were the same. Hence it says “and even those”.

>> All these Brahma kings saw this light and discussed together. They came from each direction to prostrate before the Buddha, scatter flowers, offer their palaces and ask [for the Dharma]. All were the same.

>> “At that time, in the 500 trillion lands above, all the Great Brahma Kings each saw with their own eyes, in the palaces where they stayed, a brilliant illumination, powerfully radiant, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> They jumped with joy and gave rise to a rare and precious aspiration: Seeing this extraordinary and auspicious sign, they therefore gave rise to joy. In the spiritual practice of Bodhisattvas, they always cultivate the Six Perfections to benefit all sentient beings. So, with each other, they all gave rise to and jumped with joy.

>> “They immediately went to visit one another to discuss this matter ‘What are the causes and conditions behind all our palaces having such a radiant light?’ Then, from amidst that assembly, a Great Brahma King named Sikhin spoke in verse for those in the Brahma heavens.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> They immediately went to visit one another to discuss this matter. What are the causes and conditions behind all our palaces having such a radiant light?: They sought the source of this auspicious sign of radiance. Therefore, they discussed this matter together.

>> Then, amidst that assembly was a Great Brahma King named Sikhin. This is the king of the Great Brahma Heaven. Due to his practice of Samadhi, he transformed his mind of many desires into the fires of wisdom, hence the name Sikhin (fire).

>> Sikhin: Also means topknot. This king originally cultivated the Samadhi of flaming light. He has eliminated the delusion of the desire realm and is named for this virtue.

>> Brahma King Sikhin was the heavenly lord of the form realm. He often expounded to heavenly beings the Dharma of renouncing desires. When all Buddhas manifest in the world, he is also the lord who requests the Dharma-wheel. He spoke in verse for those in the Brahma heavens.

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“With the innate enlightenment of True Suchness, He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. He is called the Tathagata. Journeying on the path of True Suchness, He comes down to the Three Realms to transform sentient beings. Therefore, what we call the Tathagata is the manifest Tathagata.”

The Tathagata sounds very far removed from us, because He is supreme and unsurpassed, and we are unenlightened, lowly ordinary people. We have to admit 100 percent that we are unenlightened beings. The Tathagata is supreme and unsurpassed, so the distance between us and the Tathagata seems very far, very far. Are we really that far away? In our fundamental essence, we are one with the Tathagata. Our relationship with the Tathagata is that the Tathagata is in our body, our mind, and our essence. But we are unenlightened beings. We are unenlightened beings because there are many principles we cannot penetrate. The truths of the Way are far from us; we merely pay lip service to most principles.

This is what I say, and this is what you hear. But this is just listening and speaking. “It seems this sutra passage has been explained differently by other people.” Some people chew over the text; for every word and phrase, they search for what the ancients said about it. Indeed, what did eminent monastics and sages have to say about it? People just search for the principles in the text. When it comes to the text and the principles, do we [look for] the ancient principles that have existed since dust-inked kalpas ago? Are these principles that have always existed the same as the principles that according to the terminology are far away from us? Or are they part of the essence of our minds, part of our original, intrinsic, nature of True Suchness?

Are we willing to admit that the Great Unhindered Wisdom Superior Buddha from dust-inked kalpas ago [is within us]? “Great Unhindered” means we can go from this end of the road to that end, to the principles of that boundlessly faraway end. In getting to the “Great Unhindered” of that time from our end of the road here, will we be able to make it? Because if we treat it as that Tathagata from dust-inked kalpas ago, Great Unhindered Wisdom Superior Tathagata, as something apart from us, then it is very far away from us.

But we can acknowledge that. Great Unhindered Wisdom Superior is the source of the principles, and the principles, from ancient times till now, have always been the same. The principles are the same; it is just that we do not admit it. We keep creating divisions in the principles, trying to differentiate them. We are always searching in the text for other [meanings] and so on. We keep going in circles within the text, never finding our way out. We keep chewing over these words, but we are unable to bite into them. So, I hope that all of us listen to the Dharma and take it to heart.

As for “innate enlightenment of True Suchness,” everyone has innate enlightenment; everyone has an intrinsic nature of True Suchness. We have innate enlightenment and this true nature; it is just that we are far away from them. Are we far away from their essence? Or from these matters and appearances? In essence we are not far, but in matters and appearances we are far. If we can have a clear understanding, we know that over this long time, in this space, already the appearances of space and time, the appearances of matters, have changed. But principles fundamentally have no appearance. Principles are fundamentally of non-appearance, so they forever remain unchanging. So, we forever have this nature of True Suchness. Our innate enlightenment of True Suchness is forever without appearance and unchanging.

But time and space do change. It is because time continually passes that we have terms like dust-inked kalpas. Time and space undergo changes. So, we can measure time with numbers, like more than 2500 years ago. We can calculate times that are relatively recent. The name of the place we live in right now is Taiwan. Over 2000 years ago, there was this matter, this person, and this appearance. So, we say it was around 2500 years ago. This is how long ago it was in the past. There is a certain time and appearance, so there is a distance.

We are now able to know [the distance] from Taiwan to Nepal, which used to be the kingdom of Kapilavastu. Right now (2015), Tzu Chi volunteers are still there. We know that place is more than 3600 km [from Taiwan]. There is this distance; there is this appearance. With the distance, the matter and the appearance, we can conceptualize it, give it a name. So, the Buddha, Sakyamuni Buddha from more than 2000 years ago, was born in that era. This Sakyamuni Buddha, of course, had an intrinsic nature and innate enlightenment of True Suchness that were one with Great Unhindered Wisdom Superior from dust-inked kalpas ago. As for Great Unhindered Wisdom Superior Buddha, this “Great Unhindered” is also one with all of us. We are unable to estimate how long ago this was. We may want to, but even a mathematician, or a mathematician’s disciples, would not be able to calculate this amount of time. This “Great Unhindered” is intrinsic to everyone;

it has always existed. It is not only Sakyamuni Buddha who is one with Him. Actually, all of us are one with the universe, are of the same essence as “Great Unhindered.” The principles that permeate the universe have their source there. It is just that we are truly unenlightened beings through and through. Who knows how long ago we came to be in this state of ignorance.

I always say this, but the question is whether we actually admit that in the past, since Beginningless Time, we began by creating a single thought of ignorance. Who knows how many countless kalpas have passed. Oh, causes and conditions! Because of the karmic law of cause and effect, our retributions lead us to create new causes. With these causes, we further create positive and negative conditions. Then these positive and negative conditions continually lead to fruition of the effects. From these effects we suffer retributions. Positive and negative retributions cycle continuously in this way, causing us to accumulate endless karmic effects. A seed contains an ocean of fruits. A seed of karma is so small, but it can result in so many karmic fruitions. Across all our lifetimes, for how long have we been accumulating them?

How can we return [to our original state]? How do we gather up all the fruits we accumulated and go back to the seed, that tiny seed? That seed is so tiny. How do we return to our innate enlightenment of True Suchness? The method is “journeying on the path of True Suchness.” We need to return to the principles of our nature of True Suchness. This is what we must return to.

“From the seed, [we] come to the fruit.” We are here now because in the past we also gave rise to a single thought of ignorance, to that seed, that cause. So, we have accumulated many karmic fruits. Now, it is those fruits [that we face]; this present lifetime is our fruition. We are reaping our fruits, because in our present lifetime, this is the way things are right now; we were born into different family backgrounds and have lived different kinds of lives, but we all have these karmic affinities, which result in the effect of us all cultivating at the same place of practice.

Some have already formed great aspirations and renounced limited love to enter into this greater family. They have the common resolve to shoulder the Tathagata’s mission. Due to their karmic fruits, some have already established their own families. Though they have their own families, they are still able to form great aspirations to first transform those in their families, then dedicate themselves to society. However, all of us have the common resolve to walk the Tzu Chi road, to walk this path through the world.

“The Jing Si Dharma-lineage is a path of diligent practice.” This means we must be diligent and dedicate ourselves to helping others. “The Tzu Chi School of Buddhism is a road of working with people in the world.” We must be mindful, because although each of us has different causes and conditions, we are now all walking the same path. Each of us has the same feeling, that helping people is walking the Bodhisattva-path. When we walk this Bodhisattva-path to go among the people, we will not be influenced by their afflictions and ignorance. After we go among them to help and then come back, we are still the same; it is just that we feel happier and more at ease. By helping that person escape his difficulties and suffering, we gain something inside, “I now have the experience of doing this. It was accomplished by many people working together in unity and harmony.”

In our lives, we can create this kind of seed, and this seed is then stored in the field of our eighth consciousness. In our eighth consciousness, since we gave while remaining undefiled by others and sought no recognition or benefit, we therefore sought nothing in return, so that seed is pure. It then returns to the ninth consciousness, which is our nature of True Suchness. It is pure and undefiled. In this pure and undefiled state, when we give without expectations, this seed is a pure cause. This comes from reverently giving out of our Buddha-nature. Free of expectations, free of defilements, we are simply filled with Dharma-joy, which strengthens our spiritual aspirations to pave this road throughout the world. This is the Bodhisattva-path.

This is what we must “journey on.” Making use of this Dharma is like riding on the great white ox-cart to travel a path of great abundance. So, [we] “journey on the path to True Suchness. From the cause” means we start from the Buddha-mind; this is the cause. The Buddha-mind is True Suchness, our intrinsic nature. With this cause, our pure intrinsic nature, we are not seeking anything. It is just that sentient beings are suffering, so we give of ourselves in this way. What is “the effect [we come to]”? With seeds of. True Suchness and unconditional [giving], we return to our pure intrinsic nature. This is the fruit; in this way, by continually accumulating these fruits lifetime after lifetime, we will achieve perfect enlightenment and be called Tathagatas.

No matter how much time has passed since dust-inked kalpas ago and. Great Unhindered Wisdom Superior Buddha, the start is also the present. In the present, we have come journeying on our intrinsic nature from the start. With what starts in the present, we will continue on far into the future. So, [to return to] our pure and undefiled innate enlightenment of True Suchness, which is without appearance and substance, we must take this “journey”; we must walk in this way. So, “Journeying on the path of True Suchness, He comes down to the Three Realms,”

particularly to where the Five Destinies co-exist, to where there is the most suffering in life, the desire realm. Sakyamuni Buddha chose the desire realm. The desire realm is filled with human desires, yet He escaped those thoughts of desire. In order to pursue the true principles, He left the palace to seek the Path, to find the principles. Then He attained perfect enlightenment. After attaining perfect enlightenment, all desires were transformed into “form.” They were merely appearances; His mind did not dwell on these appearances to give rise to discursive thoughts. Then He transcended the form realm to reach the formless realm. With His enlightened intrinsic nature, He was selfless and without attachments. With His completely pure mind, He went among people to teach sentient beings. This is “journeying on the path of True Suchness [to] come down to the Three Realms to transform sentient beings.”

He came down from above with a single purpose, to transform sentient beings. His one great cause was to transform sentient beings, to open and reveal for us so we know the principles are like this. He diligently taught us, life after life, repeatedly returning and always engaging in spiritual practice with. His innate enlightenment of True Suchness. He manifested spiritual practice for everyone to see and taught them these principles, while He Himself remained undefiled. This is the “manifest Tathagata.” He manifests to transform accordingly, responding to sentient beings’ capabilities and to the matters and appearances in this world at this time. So, He comes to the world, returning to deliver and transform sentient beings.

Since the Buddha taught us in this way, we should [believe] what Sakyamuni Buddha taught, that everyone intrinsically has Buddha-nature. The place of enlightenment where. Great Unhindered Wisdom Superior Buddha sat is in fact in our mind as well. Would the Dharma-wheel be turned? That also takes place in our minds. So, the nature of True Suchness, the landscape of our mind, can be either long or short, noble or ordinary. We can be a noble being or an unenlightened being. It can take a long time, or it can happen now. This is the Dharma; it is very profound and also very practical. In our daily living, depending on how we use it, we will have that experience of it.

This is not saying how we need to seek it out in order to attain it. It is always there. By understanding one principle, we can understand 10,000. So, do we really need to hear so many teachings? Do we really need to learn that many things? Actually, what we need to learn is within us, within our intrinsic nature. So, let us put our hearts into comprehending it.

The previous passage was still about the Brahma kings. On arriving at Great Unhindered Wisdom Superior’s place of enlightenment, they saw the 16 princes there at the assembly, as well as many heavenly beings who arrived there first. Brahma King Wondrous Dharma led everyone in requesting the turning of the Dharma-wheel, asking Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel. With one mind and one voice, together they requested the Dharma from Him. Thus, they “spoke in verse.”

So, the previous sutra passage says,

“We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”

This was earlier, when many Brahma kings, with one mind and voice, had asked the Buddha to turn the Dharma-wheel. Then once again in verse, they reverently entreated the Buddha to turn the Dharma-wheel.

In the next passage, it says,

“At that time, Great Unhindered Wisdom Superior Buddha silently consented.” Great Unhindered Wisdom Superior Buddha likewise silently consented. “For those from the southwest all the way to those below, it was also like this.”

King Wondrous Dharma came from the south. Before the south, there were the Brahma kings from the east and southeast. So now, all these heavenly beings were already at the place of enlightenment.

Thus, “For those from the southwest all the way to those below, it was also like this.”

For those from the southwest all the way to those below, it was also like this: There are ten directions. In the sutra, it only speaks of those from the east, the southeast, the south and above. The six [other] directions: The southwest, the west, the northwest, the north, the northeast and below.

Actually, for those from the southwest all the way to those below, it was the same. These Brahma kings and their palaces were [the same as] the previously mentioned ones from the east, the southeast and the south; in fact, south was mentioned, but there is also southwest and above and below. They are the same; when the south is mentioned, we know there is also the southwest. These Brahma kings, and those above and below, were the same. They were all illuminated by the light; the Brahma-palaces were all lit up. Everyone was curious about this auspicious sign, so they went north in search of [its origin]. From the example of one direction, we already understand the others. After the south, the southwest, above and below all came.

So, of the six [other] directions; there was still the southwest, west, northwest as well as north, northeast and below. In addition to the previously mentioned three, there were six more directions. Actually, the scene was the same for all of them.

Those in these six directions also, because of the light, asked in astonishment. They sought out the radiance and came to where the Buddha was. In requesting that He turn the Dharma-wheel, each of them were the same. Hence it says “and even those”.

So, “Those in these six directions also, because of the light, asked in astonishment.” In these six directions, likewise, all were astonished upon seeing the light. So, they asked each other about it. We already said before that in searching for the light they had arrived at the place of the Buddha. “In requesting that He turn the Dharma-wheel, each of them were the same. Hence it says ‘all the way to those.'” The situation of those in these six directions was the same as that of the earlier three. Similarly, all began asking one another, “My palace is like this, what about yours?” They had all seen that light and all had a happy appearance and mindset, so they collectively sought the answer and came together to investigate this sign. They all decided to go in the same direction. From the southeast, they headed northwest in their search. Though each came from a different direction, they all went in the same direction to search.

This was the origin of the light. The place the light originated did not move. The principles are everlasting, unmoving. Dust-inked kalpas ago they were unmoving. Now they are still unmoving. True principles are forever unmoving. Only in terms of matters and appearances are there east, west, south, north, the four intermediate directions, above and below; these are the ten directions. Matters and appearances have a direction; the true principles are unmoving.

All these Brahma kings saw this light and discussed together. They came from each direction to prostrate before the Buddha, scatter flowers, offer their palaces and ask [for the Dharma]. All were the same.

All these Brahma kings saw the light and discussed together.” All of them saw this ray of light, so they all gathered together to discuss it. Where was this light actually coming from? “They came from each direction.” Each came from a different direction, from the east, west, south, north, the four intermediate directions, above and below, all different directions. “They came from each direction” and arrived together at the same place, at the place of enlightenment of Great Unhindered Wisdom Superior Buddha. Arriving at the Buddha’s place of enlightenment, they paid respect to His, scattered flowers, offered their palaces to Him and earnestly entreated the Buddha to turn the Dharma-wheel. Each of them did the same. So, we should mindfully seek to comprehend these principles. The principles exist forever and are unchanging. They are forever the same, without beginning or end. These are the true principles.

The next sutra passage then says,

“At that time, in the 500 trillion lands above, all the Great Brahma Kings each saw with their own eyes, in the palaces where they stayed, a brilliant illumination, powerfully radiant, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration.”

Previously we discussed three directions. Now we are speaking of those from above. Earlier we discussed those from the east, the southeast and the south, and we just spoke of six other directions. Now, there is above. Put together these are the ten directions.

All those in Brahma heavens came in the same way, so they joyfully passed through trillions of lands. These Brahma kings came from the Brahma heavens above, for they had also seen this light. So, the light shone not only horizontally, but also shone upwards and downwards. It shone throughout the ten directions, the eight directions as well as above and below. The light illuminated those above and below, and

they “saw this extraordinary and auspicious sign.” Even those above saw this extraordinary and auspicious sign. It was a wondrous and auspicious appearance, a very harmonious auspicious sign. “Therefore, they gave rise to joy.” The Brahma kings above were very happy too. “In the spiritual practice of Bodhisattvas, they always cultivate the Six Perfections to benefit all sentient beings. So, with each other, they all gave rise to and jumped with joy.”

When this auspicious light was seen in the Brahma heavens above, everyone there was very happy. This must come from a Bodhisattva engaging in spiritual practice, always cultivating the Six Perfections to benefit all sentient beings. Thus they could give rise to joy with each other, this happiness that caused them to jump for joy. Upon seeing that auspicious sign, this was their feeling.

When we are together with good people, with people advanced in spiritual practice, in our hearts we will feel very joyful and at ease in our hearts we will feel very joyful and at ease. We will feel very fortunate. The principle is the same. This light was the principles, and the reason that this light shone was because someone had accumulated [these practices]. This is why the light shone, why they were very happy and jumped for joy.

The next passage says,

“They immediately went to visit one another to discuss this matter ‘What are the causes and conditions behind all our palaces having such a radiant light?’ Then, from amidst that assembly, a Great Brahma King named Sikhin spoke in verse for those in the Brahma heavens.”

“They immediately went to visit one another to discuss this matter.” The light was actualy very gentle, very harmonious. It was that kind of light. So, everyone felt great joy and came together to discuss it.The name of this Brahma king was Sikhin. The Brahma king from the south was Wondrous Dharma. This one was called Brahma King Sikhin. Now they were in this place. The earlier Brahma kings asked this question, and now those at this place did the same. Astonished at the light, Brahma King Sikhin “gathered them together to discuss and inquire.” He gathered all the Brahma kings together to discuss where the light was coming from. They all inquired amongst themselves.

They immediately went to visit one another to discuss this matter. What are the causes and conditions behind all our palaces having such a radiant light?: They sought the source of this auspicious sign of radiance. Therefore, they discussed this matter together.

Why have the palaces all become illuminated like this? “They sought the source of this auspicious sign of radiance. Therefore, they discussed this matter together.” All came together to consider it. These principles inspire in us these feelings of joy. It is so gentle, almost as if of a gathering of Bodhisattvas. It seems like a great spiritual practitioner is giving off a gentle radiance. Where is it actually coming from? What kind of person has attained Buddhahood? It must be the radiance from one who has long practiced the Bodhisattva-path and attained Buddhahood.

In the past they asked, “Has a Virtuous One been born in heaven or is it a Buddha?” Here they are not saying that a Virtuous One had been born in heaven. Here they are asking, “It is a Bodhisattva, one who has walked the Bodhisattva-path for a long time, who has now attained Buddhahood?” This is what Great Brahma King Sikhin believed.

So, “Then, amidst that assembly was a Great Brahma King named Sikhin. This is the king of the Great Brahma Heaven. Due to his practice of Samadhi, he transformed his mind of many desires into the fires of wisdom, hence the name Sikhin (fire).”

He had great wisdom. Previously there was Great Compassion and. Wondrous Dharma, now there was also Wisdom. Moreover, in the very beginning, from the east, there was one called Saving All. With these four Brahma kings [as representatives], loving-kindness, compassion, joy and equanimity were already there in that place.

“Equanimity” is wisdom. Having let go of all desires, having let go of all afflictions and ignorance, nothing remained. So, his mind was always in Samadhi. As he engaged in spiritual practice, he was in Samadhi. This was Great Brahma King Sikhin. He had completely transformed and eliminated all his desires, had let go of them. So, “His mind [of many desires became] the fires of wisdom.” Wisdom is a kind of radiance. Fire means radiance, “hence the name Sikhin (fire).”

Sikhin: Also means topknot. This king originally cultivated the Samadhi of flaming light. He has eliminated the delusion of the desire realm and is named for this virtue.

“Sikhin” [also] means “topknot.” This Brahma king “originally cultivated the Samadhi of flaming light.” In his past spiritual practice, he cultivated the Samadhi of flaming light. Visualizing fire, visualizing radiance and so on, was how he entered Samadhi. Of course, he had done this in his past lives; he continually practiced the path of radiance. So, he had cultivated the supreme good deeds, upheld the supreme precepts and practiced the Bodhisattva-path in the human realm as well. This is why he had been reborn in heaven, in the Brahma Heaven in particular. So, he was called Sikhin. “This king originally cultivated the Samadhi of flaming light. He has eliminated the delusion of the desire realm.” He had totally eliminated the delusions of the desire realm “and is named for this virtue.”

By engaging in this kind of spiritual practice, He cultivated the unsurpassed, supreme good deeds and upheld the supreme precepts. We spoke of this yesterday, how by continually serving others, one becomes replete in the Ten Good Deeds and can be reborn in the Brahma heavens. He eliminated all unenlightened desires, but he still had the slightest traces of dust-like delusions. So, he had practiced the Bodhisattva-path, but he had still been reborn in the Brahma heavens to enjoy heavenly blessings. This is Brahma King Sikhin.

Brahma King Sikhin was the heavenly lord of the form realm. He often expounded to heavenly beings the Dharma of renouncing desires. When all Buddhas manifest in the world, he is also the lord who requests the Dharma-wheel. He spoke in verse for those in the Brahma heavens.

“[He is] the heavenly lord of the form realm.” As the heavenly lord of the form realm, where there is form but no desire, he enjoys many blessings. But though his mind was amidst these blessings, he did not give rise to desires. He often expounded to heavenly beings the Dharma of renouncing desires; he taught them to renounce desires, how to transcend desires. He understood these principles very well.

“When all Buddhas manifest in the world,” he asked Them to turn the Dharma-wheel. He would arrive to request the turning of the Dharma-wheel. He was the main person to entreat the Buddha to turn the Dharma-wheel. When Great Unhindered Wisdom Superior Buddha remained silent, he was the main person to entreat Him to turn the Dharma-wheel. So, “He spoke in verse for those in the Brahma heavens.” The main person to request the turning of the Dharma-wheel had appeared. Now, with the following passages, the lords who requested the Dharma had arrived, meaning that the Brahma kings from all ten directions had all gathered there. All had arrived and paid respects in the same way. All had arrived. Then the next passages talk bout how they requested the teachings.

The Buddha was waiting for the right opportunity, so He had consented silently until now, when Great Brahma King Sikhin, the lord of the form realm, had arrived. So, we should know that the Buddha-Dharma is always unmoving. Within everyone’s pure intrinsic nature, the principles inherently exist in everyone, in our innate enlightenment of True Suchness. The inherent wisdom of True Suchness is something everyone has. The principles, no matter how far [they seem], are here right now. Therefore, as we listen to the Dharma, let us always be mindful.

Episode 1028 – Create Blessed Conditions, Uphold Pure Precepts

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>> “In the world, they create the blessed conditions of the supreme Ten Good Deeds and uphold the pure wisdom of the supreme good precepts. The Brahma heavens in the form realm are pure, good, blessed and undefiled. They saw extraordinary and auspicious radiance and were therefore delighted.”

>> “We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Blow the Great Dharma-conch: The Buddha-Dharma is likened to the sound of blowing the Great Dharma-conch. It is able to rouse people from their dreams. The Buddha-Dharma is turned according to capabilities and conditions. This is called blowing the Dharma-conch.     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Universally let fall the Great Dharma-rain: The Dharma the Buddha teaches is like the rain and dew nourishing all universally. It is likened to a drum spurring us on, rousing us to practice diligently. A conch symbolizes sounding a command. The rain is used to mean nourishment. His teachings enable sentient beings to destroy illusion, repel maras and forcefully eliminate our ignorance and severe obstructions, like the beating of the Dharma-drum that inspires people to be courageously diligent.

>> The sound of the Dharma is proclaimed freely and enables those faraway to be joyful and those nearby to assemble and receive teachings, like how those hearing a blowing conch will assemble to listen to the command.

>> He teaches the Dharma with one voice, but we attain understanding according to our kind. All will enter the Path, like when the one rain falls and in all places each receives moisture.

>> To deliver countless sentient beings: Beating the drum, blowing the conch, turning the Dharma like a wheel and letting fall the Dharma-rain to nourish the land are the universal vows to liberate all sentient beings. When the Tathagata teaches the Dharma, there are benefits of both form and sound, like a wish-granting jewel or the king of medicinal trees; there is an abundance of benefits. Thus, it says “deliver countless sentient beings.”

>> We all take refuge in and entreat You to teach with the deep and far-reaching tone: All together we take refuge in and earnestly entreat You to teach with the deep and far-reaching sound of the Dharma. A Noble One’s speech is precious because it suits people’s capabilities. He speaks to those nearby but reaches far away. His speech is plain but has flavor. Thus, it speaks of His deep and far-reaching tone.

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“In the world, they create the blessed conditions of the supreme Ten Good Deeds
and uphold the pure wisdom of the supreme good precepts.
The Brahma heavens in the form realm are pure, good, blessed and undefiled.
They saw extraordinary and auspicious radiance and were therefore delighted.”

Over this time, we have been recounting how the Brahma kings came seeking the light and gathered at the place where the Buddha was expounding the Dharma. They used utmost reverence to make offerings, scattering flowers and circumambulating Him. At the same time, they also sincerely asked the Buddha to expound the Dharma. Over this period, it seems we have spent a long time on this, but it is something we cannot overlook. For us as Buddhist practitioners, and for everyone in the world, we must have this heart of reverence.

Reverence [is important] in our daily living; we must be reverent in interacting with all people. We must be reverent in dealing with all matters. Whether toward the heavens or the earth, we should be in a state of reverence at all times. From the depths of our hearts, we should face all matters and things with reverence and respect. With each thing that we encounter, we encounter the large and small principles within. As we learn the Buddha’s teachings, aren’t we learning to take the Dharma to heart? The Dharma is the principles, and we should take the principles into our hearts. Where do we look for them? They are within our minds. Our minds are expressed outwardly in matters and appearances, so with all people, matters, things and phenomena, we must pay good attention and be mindful.

Those who became Brahma kings did so because when they were in the human realm, they always had a reverent heart. When dealing with matters or people, all of their actions in the human realm were supreme good deeds. So, it says they created the “blessed conditions of the supreme Ten Good Deeds.” If we want to create the blessed conditions of the supreme Ten Good deeds, when we deal with people, matters and things, we must constantly cultivate reverence and respect. We also need to uphold “the pure wisdom of the supreme good precepts.” Because we all live in this same space, on the same land, whether we are in Taiwan or in any other country in the world, everyone is living in the human realm. In our interactions with people, we need to uphold the supreme good precepts.

Other than practicing the Ten Good Deeds, we need to uphold the supreme ten good precepts. In this way, naturally, in dealing with matters, we will be selfless. In addition to giving reverently, we will not do good deeds selfishly; we must give without expecting anything in return. In doing good, we do not seek fame or benefit or anything for ourselves; we just give. This is called upholding the supreme good precepts. This way, naturally we have pure wisdom; we will be able to attain pure wisdom. Without pure wisdom, how could we achieve this?

So, in the year 1990, on August 23, I was in Taichung. At Shin Min High School in Taichung, during one of the “Blessed Life” lectures, I appealed to everyone for one thing, which was to use their clapping hands to do recycling work. While I mentioned this lightly, the people there took it seriously. They began forming the aspiration and single-mindedly established their resolve; they would absolutely not retreat. The power of their vow has remained unchanging, and they remained unwavering, persevering in this vow all the way to the present. Now in more than ten countries, Tzu Chi volunteers likewise seize the opportunity to do recycling work locally.

We see how the climate is changing now, and knowledgeable scientists have been studying why the climate has been out of balance and why the climate changes have been so extreme. In developed countries, their societies are better able to appreciate the recycling work we promote in Taiwan. Our recycling Bodhisattvas earnestly get involved, feeling more and more that this is an urgently pressing concern for our world

and connected with what science is proving to us. Indeed, in everyone’s living, with the natural resources [we use], it is confirmed that the resources of our Earth are continuously being depleted. With our industrial development, the things we create do not decompose in the landfills on Earth. The entire surface of this world is covered by layers of garbage in landfills. The future of the whole Earth is too dreadful to think of. The soil on its surface has been affected by these plastics that will not decompose for thousands of years. If the whole Earth is covered by plastic, the soil will be gone. This situation feels very serious.

Also, underground resources are being consumed. If we examine this, it is a serious issue. Since Tzu Chi volunteers have this method, they have “Dharma to transform.” As long as we take the Dharma to heart, when we all reach out our hands we can conveniently gather these plastics that will not decompose and recycle them into something new to reduce the consumption of resources. Also, if old or broken things can be refurbished, we can also reduce the impact of industrialization. So, other developed countries have already begun to follow Taiwan’s methods of doing recycling.

In such hot weather, especially, if public hygiene is not well-kept, the humidity of southern Taiwan can led to many mosquitos being born. These mosquitos bite people, causing what we now call “dengue fever.” In the olden days, it was called “breakbone fever.” This disease is infectious, so when a mosquito bites [an infected] person, the mosquito will then spread it to other people. In this way, the mosquito [spreads the disease]. Because the environment led to the increase of mosquitos, these mosquitos bite and infect people. When another mosquito bites the infected person, this will spread. This is an infectious disease. So, this disease was called “breakbone fever.” In Tainan, more than 1000 cases were discovered.

Then, during Typhoon Soudelor, trees branches were blown everywhere. Trash and plastic bags filled with water were everywhere, too much to be cleaned. So, the mosquitos kept reproducing, and cases of dengue fever increased. As school was starting and summer vacation ending, everyone was worried about the schools and parks, so the village head asked Tzu Chi volunteers if they could help clean up.

Anyways, Tzu Chi volunteers offer help without needing to be asked, not to mention that they value environmental protection. So, everyone was happy to help. Those who were invited and those who were not went to help clean up the parks. There was an elementary school in Tainan. This elementary school was not big, and there were not many teachers, so cleaning this school was difficult. Tzu Chi volunteers proactively went to this school and mobilized to help them clean. The students of Tainan Tzu Chi Elementary and. Middle School heard about this as well. The students also quickly got involved in [cleaning] Yizai Elementary School.

Our children were interviewed and asked, “How is it that you all came to help?” [They said,] “School is starting soon, and there will be many children here. If they are bitten by mosquitos, then they may be infected with dengue fever.” So, to prevent students from being bitten and avoid the increase of mosquitos, they were willing to help clean. This is mindfulness; they seek nothing in return. They do it just to prevent [disease], so this land can be pure, so moquitos will not constantly breed so the spread of dengue fever will be prevented. They are so pure and simple. So, everyone mobilized to help, without seeking anything in return, only wanting to protect people’s safety and health. This is how Tzu Chi volunteers in society give of themselves.

Take Shi-Lin Donghua from Changhua for example. This elderly Bodhisattva-volunteer is 88 years old this year and has been a recycling volunteer for more than 20 years. Now that she is older, she takes a cane with her when she goes out to pick up [recyclables and trash] along the road. Her children cannot bear for her to do this and keep telling her to stop, because she is old and risks falling. She said, “I not only carry my cane when I do this, but I also ride my tricycle.” Sure enough, she not only had a cane as she picked up trash, she would ride her tricycle to the villages to collect [recyclables]. You see, this is her spirit in doing Tzu Chi work and recycling work.

She said, “When I go to the village, other than recycling, I need to collect donations as well. So, I will continue to collect. I will keep on going until I am unable to.” She hoped that her son and daughter would not stop her, but let her have this joyful lifestyle she chose. We saw how she rides her tricycle, carrying a lot of recyclables. She goes down the street, home by home. She collects member donations and each house’s recycling. [She promotes] “purity begins at the source” and conveniently collects recyclables.

There is also another old couple that lives in Tainan. Xu Jibin is already 80 years old this year. He and his wife, at 70 years old, are certified commissioners and Faith Corp members. They also have been doing recycling for a while. Every day, the two of them will drive their 3.5-ton truck around the mountain, collecting recyclables from households twice a day. Their roundtrip is around 300 kilometers. They go out in the early morning and come back after collecting [recyclables]. A trip up the mountain is more than 50 kilometers. Coming back is another 50-plus kilometers, so roundtrip is more than 100 kilometers, and in one day they go to collect twice.

They said, “If we do not do this, will we really not feel the consequences? The world is getting hotter and hotter, all because the number of things we use have gotten excessive, leading to over-industrialization. So, we manufacture [too many] goods and then consume and waste them this way. These things we throw away are buried in the ground but do not decompose. Everyone says that from the greenhouse effect, the weather will keep getting hotter. This has a lot to do with recycling! However much we can do, we will do it. So, this old couple will keep on recycling for the sake of future generations. To take care of this earth, we must reduce garbage in landfills. Taking care of the earth is for the good of future generations. How long will you do this? We will keep doing this until we are unable to.”

Look at their aspirations and vows. Isn’t this making the great vows and and cultivating the Four Infinite Minds? With their compassion, they joined the ranks of the Bodhisattvas one a commissioner, the other in the Faith Corps. Not only do they go among the people, always joining the other volunteers in their team, they also persist in doing recycling work to take care of the world. The weather is hot, and they understood that people say this is because of too much industrial development. We are manufacturing too many things, so there is now a greenhouse effect. So, they want to take care of this earth. You see, these three are our elderly Bodhisattva role models. Aren’t our elderly Bodhisattvas like this?

We not only have these elderly Bodhisattvas, but also entrepreneurs, engineers and many others as well. Whether it is heavy labor or meticulous tasks, whether merchants, workers, farmers, from every walk of life, there are people who join Tzu Chi and give of themselves in this way. Think about it; isn’t this how. “In the world, they create the blessed conditions of the supreme Ten Good Deeds”? Commissioners and Faith Corps go among people to perform many services and do recycling work. They give without expectations. Isn’t this upholding the supreme good precepts in the world?

In the past, the Brahma kings used to do this in the human realm; they used to do supreme good deeds and uphold the supreme good precepts. By practicing good deeds and upholding precepts, they were born in the Brahma heavens. Still, they wanted to seek the Dharma further. So, whether they were from the east, west, south, north, or any of the ten directions, the Brahma kings began to arrive one by one at the Dharma-assembly and ask the Buddha to expound the Dharma. This is what we need to mindfully comprehend. The Dharma is inseparable from the workings of the world. The Dharma is the principles, and the principles are found in our daily living when we face people, matters and things with the utmost reverence. The individuals we just mentioned are exemplars of modern Bodhisattvas. Look; they are able to do it, so everyone can do it. It is not difficult. Though Buddhist sutras are profound, they are in fact inseparable from our daily living.

Now, let us read the previous passage.

“We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”

Beating a drum refers to a solid object that is a convergence of the four elements. It refers to the materials in the world, formed by earth, water, fire and air. This is conditioned phenomena; it becomes a material substance. Whether the material of the drum or the material of the drumsticks, these things are struck together; thus we sound bells or drums. This sound can wake everyone up from the delusion of the long night so that we can practice diligently. This is turning the Dharma-wheel, beating the Dharma-drum and blowing the Dharma-conch.

“Universally let fall the Great Dharma-rain.” This refers to the Dharma the Buddha expounds. When the ground is arid, like what was said in the Chapter on Medicinal Plants about the one rain from the one cloud, clouds and rain will universally moisten the land. Following the same principle, when the Buddha-Dharma nourishes the earth, all things of the world will be revived, and will flourish exceptionally; the plants and trees will all be able to grow. So, the Dharma the Buddha teaches is like rain and dew that nourishes all universally. It is like clouds, rain and dew that can moisten all of the land. The land of our mind needs to be nourished by the Buddha-Dharma.

So, “It is likened to a drum spurring us on.” The Dharma is like a drum spurring us on, rousing us to practice diligently. It spurs us on and encourages us. Otherwise, though we have intrinsic Buddha-nature, it is covered with layers of ignorance. So, the Dharma encourages us to earnestly remove layer upon layer of ignorance. It rouses us to practice diligently. With each thought, at every moment, we must awaken this reverence and diligent resolve to encourage ourselves; this is the meaning.

Blow the Great Dharma-conch: The Buddha-Dharma is likened to the sound of blowing the Great Dharma-conch. It is able to rouse people from their dreams. The Buddha-Dharma is turned according to capabilities and conditions. This is called blowing the Dharma-conch.  

When it comes to blowing the Dharma-conch, we see how lamas blow into those very long horns every day, while we strike the bell. They use [instruments] they must blow into. The sound that is emitted can be heard from a great distance. Because [Tibet] is high and wide, when many people blow [the horns] to make sounds, all who hear know they must diligent.

There is a kind of sea conch that is very big. In the past, people picked them up by the ocean. When a dried conch [shell] was picked up and blown, it could make a loud sound. Therefore, people in the past designed things to look like the conch. When you put it to your lips and purse your lips to blow, the instrument’s mouth is greater in size, so naturally, the sound will be amplified, just like it is with a conch. After blowing into a conch, the sound will naturally be amplified.

In ancient times, commands were given with conches, especially on a battlefield to signal an attack. They would use drumming and the sound of conches to signal that the enemy was getting closer, to signal that the enemy had arrived at the place, that it was time to quickly get ready, put on armor and prepare for battle. This kind of command issued through drums and conches. This represents how the Buddha-Dharma is continuously alerting us that life is painfully short, that we must practice diligently and uphold precepts. Because when we are in the world among people, it can be like entering a battlefield, so if we are not careful, we can get hurt by others. If we are not careful, we will suffer from many afflictions and ignorance.

The Sutra of 42 Sections also says spiritual practitioners are like warriors donning armor to enter the battlefield. So, we also need to listen to the drums and the sound of the Dharma-conch. In this way, we can constantly be vigilant and practice with diligence.

Universally let fall the Great Dharma-rain: The Dharma the Buddha teaches is like the rain and dew nourishing all universally. It is likened to a drum spurring us on, rousing us to practice diligently. A conch symbolizes sounding a command. The rain is used to mean nourishment. His teachings enable sentient beings to destroy illusion, repel maras and forcefully eliminate our ignorance and severe obstructions, like the beating of the Dharma-drum that inspires people to be courageously diligent.

So, the Dharma is like rain, like rain and dew; it can nourish sentient beings. The Dharma is sound, like that of drums or conches. The Dharma itself is like rain or dew that can nourish the great land.

“His teachings enable sentient beings to destroy illusion, repel maras.” They can destroy our illusions. When Mara’s army of afflictions arrives, we will be able to cut them off. As spiritual practitioners, when an affliction arises, we need to immediately eliminate and clear it away. This is called repelling maras. We refuse to let ignorance or afflictions enter our minds.

So, we “forcefully eliminate our ignorance and severe obstructions.” The Dharma has the power to eliminate our ignorance and severe obstructions. Every day, after I finish speaking and am leaving, I hear everyone chanting, “I vow to eliminate the Three Obstructions and all afflictions.” Indeed, the Three Obstructions and afflictions, the afflictions of greed, anger, ignorance, etc., all create obstacles for us. We need to earnestly eliminate them. So, with ignorance, the many different obstructions due to ignorance, we need to exert our power, power like the kind needed to enter a battlefield that all spiritual practitioners have. With this, we can reject ignorance and afflictions that obstruct our spiritual aspirations. So, “like the beating of the Dharma-drum,” it inspires people to be courageous and diligent. Hearing the waves of drum beats, we can exercise our power to forge ahead diligently.

The sound of the Dharma is proclaimed freely and enables those faraway to be joyful and those nearby to assemble and receive teachings, like how those hearing a blowing conch will assemble to listen to the command.

This is just like how now there is no delay; all the people before me gathered at this place to practice diligently. Even far away, everyone is listening to the Dharma. Early in the morning, they leave home before the sun has risen. If it is winter, they have to endure the wind and snow. Everyone gathers solely to listen to the Dharma. At this time, people from far away listen to and receive the teachings, so they can also be filled with Dharma-joy. People close by really should assemble, should gather to receive the teachings.

When we spiritual practitioners gather in this same space, in this environment, how can we be lax [in our practice]? The people far away have to endure freezing wind and snow, yet they gather to listen and listen joyfully, while we are living in the same place; how could we not assemble to receive the teachings? So, we should be [like this]. “Those nearby can assemble and receive teachings, like how those hearing a blowing conch will assemble to listen to the command.” It is just like the Dharma-conch. The sounds have already rung out; the bell and the drum have already been sounded. “Hearing the bell, afflictions are alleviated. Wisdom grows, and Bodhi arises.” When we are sleeping and we hear the bell’s sound we must immediately get up. We must not allow sleep to give us afflictions and spryly get out of bed. So, “Hearing the bell, afflictions are alleviated.” We will not have the heavy afflictions and ignorance of wanting sleep. We should get up very lightly and quickly and swiftly assemble to practice with diligence. “Wisdom grows, and Bodhi arises.” This is when we hear the sound of the bell.

Ancient people used the conch to make this kind of sound for people to gather quickly and hear the command. The Dharma is like a command for us to eliminate our afflictions. There is a method, and it is the Dharma. So, we need to earnestly listen. How do we battle our ignorance and afflictions? We need to be diligent. How do we eliminate the delusions of ignorance? We need to listen to the commands of the Dharma, which tell us how to prevent and eliminate them. How do we practice good deeds and stop evil? To prevent evil and do good, the Buddha-Dharma in our minds must constantly perform its function of [increasing] our diligence.

He teaches the Dharma with one voice, but we attain understanding according to our kind. All will enter the Path, like when the one rain falls and in all places each receives moisture.

So, “He teaches the Dharma with one voice, but we attain understanding according to our kind.”  Once His voice is heard, we can understand. This is just like the Dharma-drum. The Buddha used the four elements to analyze how the drum is able to sound. The four elements do not only relate to the drum and how this sound can be made. The microcosm of our body, macrocosm of the world and the appearances of all things are all composed of the four elements, whether soft or hard. So, “He teaches the Dharma with one voice,” allowing us to understand more things. Then, “We attain understanding according to our kind.” Those of different capabilities will be able to understand. So, “All will enter the Path.” If we can understand the teachings, we gradually understand the principles one by one. Or, those who can awaken immediately will hear one thing and realize 1000. When we attain one principle, when we know the principle of the four elements, [we know] all the material objects that we see, including human beings and all the things and matters of the world, contain these principles within them.

However, we sentient beings are forgetful; we forget easily, so we need to be continuously reminded. We still need to take, from the sound of speech, the Dharma within this speech. So, “We attain understanding according to our kind.” It depends on what kind of capabilities we have. Are they sharp or dull capabilities? Sentient beings “attain understanding according to their kind. All will enter the Path.” Whether our capabilities are sharp or dull, by relying on the sound, we diligently advance step by step to understand all things. Advancing means we enter the Path.

“Like when the one rain falls and in all places each receives moisture.” [The Dharma] is just like rain. The rain is of one flavor; it is the same. Wherever we go, the rain, if we taste it, will always have the plain taste of water.

To deliver countless sentient beings: Beating the drum, blowing the conch, turning the Dharma like a wheel and letting fall the Dharma-rain to nourish the land are the universal vows to liberate all sentient beings. When the Tathagata teaches the Dharma, there are benefits of both form and sound, like a wish-granting jewel or the king of medicinal trees; there is an abundance of benefits. Thus, it says “deliver countless sentient beings.”

“To deliver countless sentient beings” means the flavor of the Dharma is one but it can revitalize the land and all sentient beings. This is “to deliver countless sentient beings.” This is like beating the Dharma-drum and turning the Dharma-wheel. “Turning the Dharma like a wheel” indicates that wheels must be turned. Since dust-inked kalpas ago, since Beginningless Time, the principles existed. Over time, they have never changed, even up to today. This depends on us continuously passing them on. This is called turning the Dharma-wheel.

Sakyamuni Buddha also took up the Dharma from Beginningless Time and continuously recounted the teachings of past Buddhas. Now, we also have to continuously speak of 2000 years ago, when. Sakyamuni Buddha spoke of past Buddhas’ teachings. We need to continue on this way and keep on turning the Dharma as a wheel, continue to pass it on. The wheels of a car help it go great distances; this is like “turning the Dharma as a wheel.”

“Letting fall the Dharma-rain to nourish the land” is saying that as the rain falls, it nourishes the land so the land’s crops can grow and humans can live out their lives. Similarly, our mind needs the Dharma to nourish it so that we can live out our wisdom-life. So, “Letting fall the Dharma-rain [and so on] are the universal vows to liberate all sentient beings.” These are the great vows. “I vow to deliver countless sentient beings.” This shows that all Buddhas share the same path, the universal vow to transform sentient beings.

So, “When the Tathgata teaches the Dharma, there are benefits of both form and sound.” When a Buddha manifests in this world, that is the Buddha’s appearance. When He appears in this world, during the period from youth to adulthood, He reveals the process of engaging in spiritual practice and patiently enduring suffering. When He is enlightened, He understands all principles and uses the sound of His voice to teach. This is a Tathagata. The Tathagata uses the form of His body; “He journeys on the Dharma of True Suchness to come to this world.” After attaining Buddhahood, He uses His voice to teach the Dharma. So, there are the two benefits of both form and sound for the world. He used His voice and form to benefit the world. So, He had to manifest in our world,

“like a wish-granting jewel.” This is just like a wish-granting jewel. Ancient people hoped to use a wish-granting jewel to wish for what they wanted. As long as they had this jewel, they could get whatever they desired. “[It is like] the king of medicinal trees.” If people become sick, this kind of medicine can cure them. So, they do not need to worry in their lives as long as their bodies can be healthy. Thus there is an abundance of benefits. People’s bodies and minds can be healthy, and their lives can be free of obstructions. This is what the Buddha-Dharma does in this world.

We all take refuge in and entreat You to teach with the deep and far-reaching tone: All together we take refuge in and earnestly entreat You to teach with the deep and far-reaching sound of the Dharma. A Noble One’s speech is precious because it suits people’s capabilities. He speaks to those nearby but reaches far away. His speech is plain but has flavor. Thus, it speaks of His deep and far-reaching tone.

“We all take refuge in and entreat You to teach with the deep and far-reaching tone.” So, “we all” refers to the Brahma kings. The Brahma kings were willing to take refuge in and listen to the Buddha expound the teachings. So, they hoped for the Buddha’s far-reaching sound. The Buddha’s voice has eight tones. He speaks to those close by, but those far away can hear. So, those far away can hear and be joyful. Those nearby must be even more diligent and assemble [to accept the teachings]. Those from afar are like the Brahma kings who passed through trillions of lands. They also came; seeing this light, the origin of the principles, they wished to seek it as well.

So, those from afar were joyful. In very far off lands, the Brahma kings had assembled together. So, “We all take refuge in and entreat You.” They together took refuge in the Buddha, hoping for the Buddha to speak the ultimate truth. This is asking the Buddha to turn the Dharma-wheel and [to speak with] His wondrous tone.

So, a noble being’s speech is precious because it suits people’s capabilities. Whether in the human realm, [to heavenly beings] or to the Brahma kings, the Buddha had to “teach with one perfect voice” to suit their capabilities. Upon hearing the sound of His voice, regardless of their status, they received it according to their capabilities. “He speaks to those nearby but reaches far away.” He speaks to those nearby, but actually He also directs it to people listening from afar. These principles from long ago can be pulled into the present and spoken of. So, [His speech is] “plain but has flavor.” Although it is very plain, though the sutra text is very plain, and also very involved and profound, the more that we investigate and study, the more flavor there is within its blandness. So, this is a “deep and far-reaching tone.”

Indeed, the Dharma is quite profound, and the principles are very far-reaching. How can it be taught so that everyone understands? Still, “All thing are created by the mind.” We simply must earnestly, “in the world, create the blessed conditions of the supreme Ten Good Deeds” and uphold the pure wisdom of the supreme good precepts. Then naturally the teachings we hear will, according to our capabilities, be absorbed differently by everyone. So, people of all capabilities can benefit. Thus, we must always be mindful.

Episode 1027 – Turn the Dharma-Wheel to Liberate the Suffering

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>> “The Great Noble One is the Great Enlightened One, the one who can teach the Dharma. With the Dharma-wheel, He can turn the Great Dharma that He teaches. The teachings have a nature and appearance He teaches according to capabilities and delivers suffering sentient beings to be free from all suffering and attain Dharma-joy.”

>> “At that time, the Brahma kings, having praised the Buddha in verse, each spoke these words ‘We only pray that the World-Honored One will turn the Dharma-wheel to enable all in the world, heavenly beings, Mara, Brahma, sramanas and Brahmins, to attain peace and stability and be delivered and liberated.’ Then the Brahma kings, with one mind and one voice, spoke in verse.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel: They wholeheartedly and reverently requested the Dharma. They only prayed that the Great Enlightened One respected by all heavenly beings and humans would, for humans and heavenly beings, expound the Great Dharma to eliminate delusions. This is called turning the Dharma-wheel.

>> Beat the Great Dharma-drum: The four elements make solid substances. When the four elements strike each other, they emit sounds. The Great Dharma can rouse us from our long night submerged in cyclic existence. Thus, it is likened to a drum. Expounding all Dharma is called beating the Great Dharma-drum.

>> The four elements: earth, water, fire and air.

>> First of the four elements: The element of earth. Its nature is solid. It supports all things.

>> Second of the four elements: The element of water. Its nature is wet. It takes in all things.

>> Third of the four elements: The element of fire. Its nature is warmth. It moderates and ripens all things.

>> Fourth of the four elements: The element of air. Its nature is movement. It gives life to all things.

>> These real four elements create all phenomena with form. Therefore they are the four elements that create. What encounters and captures these substances is solely the sense organs of our body. When the body’s sense organs encounter all kinds of form, we become aware of solidity, wetness, warmth and movement.

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“The Great Noble One is the Great Enlightened One, the one who can teach the Dharma.
With the Dharma-wheel, He can turn the Great Dharma that He teaches.
The teachings have a nature and appearance that can be immediate or gradual.
He teaches according to capabilities and delivers suffering sentient beings to be free from all suffering and attain Dharma-joy.”

From this sutra passage, we know that the one who expounds the Dharma and the Great Dharma that He teaches must be in accord with sentient beings’ capabilities. The Great Noble One is the Great Enlightened One; the one who can teach the Dharma is the Buddha. He has already attained Buddhahood and thoroughly understood the principles of all things in the universe. So, He hoped that everyone can be like Him. In the past, the Buddha Himself manifested an appearance in the world and likewise revealed for us the things that must be learned. After He had learned them, He comprehended the unfairness and the suffering in life, the class distinctions and so on. He wanted to find a way to help everyone attain a life of equality, joy and freedom. But, this was by no means easy! It was not only for a small number of people, but for everyone in the world. Everyone has to share the same perspective so that everyone can together break through

the concept of caste distinctions we all have. Eliminating this concept of class distinction must start from everyone’s loving heart, from increasing our compassion, so we talk about viewing all with equal compassion. How can we help everyone thoroughly understand compassion, that everyone is equal? To do this, the Dharma must be spread so everyone can understand the principles. The principles are very profound, yet they are found in our daily living. Through our daily living, we must analyze the great principles of cyclic existence. We are not only talking about the present life, but also past lives, future lives and so on. These are such subtle and intricate principles. But does this mean that the average person in society can accept them when they hear them?

The Buddha must use all kinds of methods to reveal the process of spiritual practice, from experiencing the suffering of life all the way until finding a way to thoroughly understand the principles. Out in nature, He went through spring, summer, autumn and winter. When it was cold, He had to find a way to endure the freezing cold winters. When it was hot, He had to find a way to endure the summer heat. This was in the natural world. The world has had imbalances in the weather since ancient times. He had to find ways, in His daily living, when facing the surrounding environment or interacting with other people, to have “patience with what arises” when dealing with people, matters and things. Only with great patience could He attain great realizations.

This was the process of spiritual practice that the Buddha went through for us to see, to help us understand that this is how to engage in spiritual practice. In His spiritual practice, He went among people, to experience various things in life that must be endured through “patience with phenomena.” When all things in nature were imbalanced, He also had to find ways to endure the suffering that resulted, such as the freezing cold of snow and frost. If He lacked material goods, He did not use material things to satisfy Himself; He had to find a way to survive in nature. The Buddha manifested many things like this in the process of His life.

He did this until all things, all people, matters and appearances in the world, were thoroughly clear to Him. His mind likewise settled down. Once He began to awaken, in that instant, the door to His mind opened, and He became one with the universe. Becoming one with the universe is called enlightenment. The Great Enlightened One can teach the Dharma, turn the Great Dharma-wheel and expound the principles of all matters and things in the world. So many principles come from His ocean of enlightened wisdom, so He can continually teach the Dharma. This is called turning the Dharma-wheel.

With the Dharma-wheel, He can turn the Great Dharma that He teaches. The Dharma is the laws that govern the natural world and the world of living beings, and it even encompasses the most subtle ignorance that arises in our minds. Things as big as the universe or as small as the most subtle thoughts that cause our minds to stir, every thought that stirs our minds, all of these are parts of the Dharma. So, the Buddha turned the Dharma-wheel to help everyone comprehend the origins of all things and the principles of all things in the universe. He wanted everyone to understand that we all inherently have Buddha-nature but due to one single thought of ignorance…. This one thought of ignorance, one single thought, causes sentient beings to each have different habitual natures. We are all the same; from that one thought of ignorance everyone has different habitual natures. To accommodate different habitual natures, the “teachings have a nature and appearance that can be immediate or gradual.”

The Buddha-Dharma must be in accord with capabilities. [Sentient beings] each have different capacities, and everyone has different habitual natures. So, the teachings must be adapted to accommodate various capabilities. For those whose capabilities are dull and limited, limited teachings are used to guide and gradually teach them. Immediate teachings are used for those with sharp capacities. By listening to one teaching, these people attain understanding of many others. From one example of people, matters or objects, these people will understand all. So, in the past we often said that for carpentry apprentices, when it came to making a square table, they would learn how to cut and shape it and how to make the corners.

If now, I take this table in front of me as an example, the four corners are not just simple cuts. This table has some designs on its edges. With this design, the corners were sanded round. They are rounded so a part sticks out, yet rounding makes it beautiful. In this square shape, there are round parts; it has a feeling of roundness in the four corners. If we are learning carpentry, we only need to learn how to shape one corner. If we learn how to shape one corner, we will know how to shape all four. Then we can add on the design. After doing the design on one corner, we just need to rotate it. We only need to learn how to do one corner. By learning to do one corner, the other three can be done with the same method.

So, this is why we say, “Seeing one corner, we know the other three.” After seeing one corner, if we learn how to make it, when it comes to the other corners, we will have the skill to do it. We not only can repeat this skill, but we can also modify it. This is having immediate capabilities. Those with immediate [capabilities] are sharp; they can comprehend instantly. “I know, I understand what you are saying. I will start drawing the design. I can not only draw it; I can also make it.” This is seeing one corner; then even if we make three or more corners, we will still use the same method.

In the past, when people learned these skills, some would say, “I have only learned to make the eastern corner. How do I make the western corner?” The master craftsman would tell him, “You make it just like you did the other side. It is not the same. This corner is on this side, and that corner is on that side!” People like this need “gradual teachings.” The master craftsman must patiently show them, “Alright, the corner on this side goes in this direction like this. So, for the two opposite corners, you only need to turn it like this and like this. Then turn it to that side.”

“So, now which side are we making again? Master, what about this corner? It is the same! But the orientation is different! For a different orientation, come, come, I will explain it to you again. For all four corners, the skill used should be the same.” For each direction and each corner, he must guide the student by hand to teach him. This is “gradual teaching.”

All of us should, as we deal with similar things, upon learning one, as people say, “by grasping one truth, understand all truths.” Why must we make it such hard work for the Buddha? The Lotus Dharma-assembly was taught with both the gradual and immediate [teachings]. It was a perfect and complete teaching method. Why did the Buddha have to wait for 42 years? Because we sentient beings still had uneven capabilities. The Buddha had to wait until everyone’s capabilities were even, then He could teach the perfect teachings to unite everyone’s vows and aspirations. Everyone had to share one aspiration and have the same power of vows.

So, now as we are speaking on the Chapter on the Parable of the Conjured City, we can see Brahma kings from the east, southeast and also the south successively discovering this light. They all observed [it] from different angles. They received the light from different directions, so the source of the light was in one place, but it was able to shine in all directions. The source of the light did not move, but the recipients of the light varied in location. Those in the east searched toward the west. Those in the south searched toward the north. These are examples. Next, those in the west and the north would search in the opposite directions. But the origin did not move. This is the Dharma; its source is always the same. People just look at it from different directions. “Ah, our way of looking at it is different.” This is the principle. There are immediate and gradual [teachings]. If we receive immediate [teachings], that is, if we have sharp capacities, we can understand this.

Otherwise, what direction would those in the north search in? If those from the south discussed with those from the east, those from the east would say, “We are searching in the west for the light.” Those from the south would say, “That is wrong. We are seeking it in the north. The light is from the north.” Those from the east would say, “No, the light shines from the west.” So, who is right, those from the east or those from the south?

Actually, whether they arrived from the east or west, the principles remained at the source, never changing. Those that came from all directions saw the phenomenon from their own position. If we can all move in the same direction, then we will be [aligned] with the principles. The original principles are perfect in all directions. Isn’t our planet round in all directions? It is a sphere. With the Buddha’s perfect teachings, over time, whether people [initially] could accept the gradual or the immediate teachings, people’s capabilities eventually became even, and they agreed on a direction. So, because of this, all the Brahma kings asked [the Buddha] to turn the Dharma-wheel, and the Buddha, Great Unhindered Wisdom Superior Buddha, “silently consented.” He would teach [the Dharma], but He had to see whether those coming from all directions were now even in their capabilities, immediate or gradual. Sakyamuni Buddha had to wait 42 years before expounding the Lotus Sutra. He also waited for capabilities [to be even].

So, the teachings can be immediate or gradual because of natures and appearances. Everyone’s capabilities, sentient beings’ habitual natures and their capacities, are all different, so the Buddha used various matters and objects that suited sentient beings’ capacities and natures in order to teach them. This is teaching according to capabilities. What is His goal? He “delivers suffering sentient beings to be free from all suffering and attain Dharma-joy.” This is the greatest goal.

To teach the Dharma, first, there is much homework to be done beforehand. It is fundamentally very simple, but in the world, truly, people’s natures and capabilities are complicated. So, on this land and in this world, we have caused both the macrocosm and microcosm to become imbalanced. How can they be balanced? This depends on how the teachings are applied in the macrocosm of the world and spread across the human realm. This is something we must mindfully comprehend.

The world continues to revolve, but sentient beings’ population increases. With different natures and habitual tendencies, as the population continues to increase, life becomes more and more complicated. The contamination and turbidities we create grow more and more severe. So, the climate becomes more imbalanced.

Very early last night, slightly before midnight, it began to rain. The rain’s sound was so worrisome! Could it be that Typhoon Goni has not turned away? All day yesterday, it seemed to stay in the same place. It progressed very slowly. I kept reverently hoping that its direction would quickly change and turn toward the northeast. This way, it would be out over the ocean and could decrease in strength. Then it could dissipate and not make landfall, causing disasters.

Hearing the rain at night was so troubling. But now, things look to have calmed down. But we must stay very reverent. This cycle reminded me of the past. In 1986, Typhoon Wayne also made landfall on August 22nd. But the track of this typhoon over the ocean was very strange. It stayed out above the ocean spinning. The typhoon warning was issued, but it actually made landfall twice in Taiwan. There were three warnings, and it turned away four times. This was a very strange typhoon. During that time, it really did bring Taiwan quite a bit of disaster. I remember at the time of Typhoon Wayne, I believe I was in Taichung. From central [Taiwan], I heard that the disaster in the north was severe. Both northern and southern areas [were affected]. Actually, the central region also felt the typhoon. But in the north, starting with Sanzhi and so on, the damages were very great. I remember I rushed from Taichung to Taipei. I also went to the disaster area. It was a huge disaster in my memory. Isn’t today also the 22nd of August? That is right. So, when I think of this date, it reminds me of that day in 1986.

Though the wind and waves are very peaceful today, we still need to be vigilant and reverent. In this world, there are more typhoons now than before. Due to the effects of global warming, typhoons change often and drastically. We must be even more self-disciplined and reverent. Sentient beings are suffering. It was only a few days ago that. Typhoon Soudelor passed through. Those who are suffering, shocked and scared have still not calmed down, but another typhoon has already formed. Isn’t this suffering? Sentient beings are suffering.

How can we be free from suffering? The only way is for people’s minds to be in harmony and for everyone to have a joyful heart every day. How do we attain joy? With gratitude, respect and love. If everyone can learn how to have a mind filled with gratitude, respect and love, that is the most peaceful mind. Then society can be harmonious. So, we must earnestly create a harmonious society where everyone loves people and cherish objects. If we know to cherish all people and things, if we have this kind of love, we will naturally know how to make adjustments in our daily living so that we can avoid waste. This way, we will not pollute the earth and the air. Then, the earth will naturally be at peace. There is so much to be said of the principles in the matters and objects of this world. So, we must be mindful.

The preceding sutra passage says,

“At that time, the Brahma kings, having praised the Buddha in verse, each spoke these words ‘We only pray that the World-Honored One will turn the Dharma-wheel to enable all in the world, heavenly beings, Mara, Brahma, sramanas and Brahmins, to attain peace and stability and be delivered and liberated.’ Then the Brahma kings, with one mind and one voice, spoke in verse.”

This Brahma king, Brahma King Wondrous Dharma, cared greatly about all in the world. He knew that there was so much Dharma, so it was necessary for the Buddha to mindfully and quickly turn the Dharma-wheel. He hoped that heavenly beings, humans and the eight classes of Dharma-protectors would all receive the Dharma, attain peace and stability and achieve liberation. This is how Brahma King Wondrous Dharma earnestly came to request the Dharma. Everyone must have been of “one mind and one voice [and then] spoke in verse.”

The verse form then continues in this way,

“We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”

Brahma King Wondrous Dharma requested the teachings. He hoped the Buddha would quickly turn the supreme Dharma-wheel. This was how he wholeheartedly and reverently requested the Dharma. This request was in everyone’s minds. So many people shared this same intent; they were very reverent. In requesting the Dharma, they were reverent. Entreating the Buddha to turn the Dharma-wheel was the wish in all of their minds.

We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel: They wholeheartedly and reverently requested the Dharma. They only prayed that the Great Enlightened One respected by all heavenly beings and humans would, for humans and heavenly beings, expound the Great Dharma to eliminate delusions. This is called turning the Dharma-wheel.
So, He is “the Great Enlightened One respected by all heavenly beings and humans.” Only the Buddha can, “for humans and heavenly beings, expound the Great Dharma.” Only the Great Enlightened One is able to expound the Dharma and turn the Dharma-wheel. Only Great Enlightened One can teach Great Dharma to eliminate delusions. This is called turning the Dharma-wheel.

Brahma King Wondrous Dharma [and the others], when they were in the human realm, had practiced the supreme Ten Good Deeds and upheld the supreme precepts. They also clearly understood the Dharma. They just still had some delusions that they had yet to eliminate. So, they could not end cyclic existence. On their own behalf, as well as that of all the eight classes of Dharma-protectors and the human realm, they requested the Dharma. What was special was that they requested the Buddha to expound the Great Dharma to eliminate delusions. They asked the Buddha to turn the Dharma-wheel, hoping to be able to eliminate delusions. Their delusions were very subtle and intricate dust-like delusions. When it came to afflictions and ignorance, all the Brahma kings understood the more obvious forms. But as for the intricate and subtle delusions, they still could not penetrate them.

Beat the Great Dharma-drum: The four elements make solid substances. When the four elements strike each other, they emit sounds. The Great Dharma can rouse us from our long night submerged in cyclic existence. Thus, it is likened to a drum. Expounding all Dharma is called beating the Great Dharma-drum.

They requested the Dharma on behalf of everyone, hoping the Buddha would “beat the Great Dharma-drum.” How does a drum make sounds? We hear the drum’s sound in the early morning. It does not make a sound by itself. It needs someone to take two wooden sticks and begin to beat the it. Every day, the bell sounds and the drum thunders, both requiring someone to strike them. So, “Solid substances strike each other.” The drumhead also needs to be stretched tight. It is bound very tight. So, the membrane must be very tight. If it is not tight, it will not be stiff. The interior must be hollow, and the exterior membrane must be tight. When the drumhead is tight, it is stiff. Then, something hard is used to strike it. Thus it says, “Solid substances strike each other.” This is hard striking hard. The bell is also hard. It is made of iron or bronze. It contains many other kinds of metals as well. These are all hard components; it is composed of many hard elements. To strike the bell we must use something hard for it to make a sound. So, this is to say, hard substances must strike each other in order to produce a sound.

“The Great Dharma can rouse us from our long night submerged in cyclic existence.” Yesterday, we also mentioned the long night, the long and slow-passing night. In this vast darkness, who is able to ignite their light? Only the Buddha can break open the vastness of the long night to illuminate the darkness. The principles [exist] in the darkened room of our mind, inside this room, the room of our minds. If we want to enter this room, only the Buddha’s teachings can open the door of our minds. Before opening this door of our minds, we must first eliminate ignorance, afflictions and delusions. So, only the Buddha-Dharma, the Great Dharma, can rouse us.

Early in the morning, before 4 am, the wooden boards are struck, and everyone gets up. Next, the bell sounds and the drum thunders. Everyone quickly prepares to enter the Buddha Hall. This is part of our everyday routine. So, “The Great Dharma can rouse us from our long night submerged in cyclic existence.” If we just continue to sleep, if we crave sleep, the time will pass us by in vain. We may not worry about craving sleep, but we also crave food. We may not worry about craving food, but we also crave enjoyment. Think about this; what kind of life is this? It is one of no use. Thus, we must quickly wake up.

So, while in “our long night submerged in cyclic existence,” only the Dharma, the Great Dharma, [can rouse us]. Thus, it is likened to a drum or a bell that is struck; it is likened to a drum that rouses us. Everyone has been submerged in the long night, so the Buddha must expound all kinds of teachings. Sentient beings all have different capabilities, so the Buddha must adapt to sentient beings’ capabilities to teach all Dharma. “All Dharma” means that there are many teachings to help those with inferior capabilities, as opposed to those who accept “immediate” teachings. These are not “immediate. Immediate” and “inferior” are different. Those with inferior capabilities need “gradual” teachings. They need to understand gradually; these are inferior capabilities. “Immediate” teachings are for those with sharp capabilities. So, we must be clear about “immediate” and “inferior.” Thus, “Expounding all Dharma is called beating the Great Dharma-drum.” This is what “beating the Great Dharma-drum” means.

The four elements: earth, water, fire and air.

Here, the “four elements” that were mentioned previously are solid substances striking each other. What are the “four elements”? Earth, water, fire and air. Earth, water, fire and air are the four elements. In our daily living, everything we use, whether hard or soft, is composed of the four elements.

First of the four elements: The element of earth. Its nature is solid. It supports all things.

The first is “earth.” Without the earth, nothing else would be here. So, there is earth, this land. “Its nature is solid”; it represents solid objects. So, it can “support all things.” For instance, the ground we sit on is also solid. The cushions you are sitting on are soft, but actually, they were also produced from the earth. Regardless of the material, whether it is a cotton or an oil-based material, whether it is a cotton or an oil-based material, it all came from the land. So, the earth can support all things. The table came from a tree. Trees are seeds that were planted in the earth. Their conditions were sunlight, air, water and soil, which helped the tree’s seed to grow. This is the support of the earth. Without the earth, how could we have trees? Metals also come from the ground. So, “The element of earth’s nature is solid.” It is tough. It is not just hard, but also tough, so it can withstand being bent. This is the earth. So, we must cherish this earth so that it can support all things.

Second of the four elements: The element of water. Its nature is wet. It takes in all things.

The second element is “water.” Its nature is wet and moist. It can “take in all things.” Think about water. If we did not have water, how would we be able to live? Its nature is wet and nourishing. If our body lacks water, we cannot survive. Earth’s surface is composed mostly of water, with the ocean covering more area than the land. The ocean covers a great area of our Earth, to say nothing of the water stored underground. So, the water [element] absorbs all things. Besides supplying humans, water allows all things in the world to grow. Without water, nothing on this Earth could survive. It is because there is water and moisture that all living things can exist. So, the “element of water” is wet. “Its nature is wet,” so “it takes in all things.”

A few days ago in Wulai’s Guishan District, everyone went to help disaster survivors clean up. The water and mud also caused a disaster. To clear the water and mud [from the houses], they also needed to use water to clean it. We saw Tzu Chi volunteers doing the clean up, wearing rain boots and stepping into the mud. Their entire bodies were covered in mud. Their rain boots had dirt stuck all over them. If they saw a stream, they rushed to clean their boots to reduce the weight of their rain boots. Then, their steps were much lighter. Their feet were entirely covered with mud.

Who knows how many times they cleaned them off. So, if the “element of water” is not in balance, we can see the disasters that it can cause. To clean up after a disaster, we still need water to clean. The mud on our feet also needs water to be washed away. This is why no living thing can go without water.

Third of the four elements: The element of fire. Its nature is warmth. It moderates and ripens all things.

“The third of the four elements is the element of fire. Its nature is warmth.” With heat, there is warmth. “It moderates and ripens all things” so they can mature. In the same manner, our bodies also need warmth. Our bodies must maintain their temperature; without warmth, we cannot survive. We need a suitable, warm temperature. Of course, it cannot be too hot. It must be just the right temperature. In fact, when the sunlight shines on the earth, it helps to warm the earth. This is the “element of fire.” If we lack sunlight, we lack heat and nothing will be able to grow. So, we must have warmth, Warmth and warm air keeps all things in balance.

Fourth of the four elements: The element of air. Its nature is movement. It gives life to all things.

Fourth of the elements is the “element of air. Its nature is movement.” Air is movement. If there is no air, water will not flow. For instance, if water is blocked, it cannot flow downwards. Look at the way we pour tea. The top of the teapot must have a small hole, a little vent. This way, we can pour the tea out. Without that hole in the teapot’s [lid], the air cannot get inside, and the water cannot be poured out. So, flowing is movement. The air must flow in to allow movement. If the air cannot flow, then there is no movement. This is a concept of physics. This is the “element of air.”

Right now, we are very worried about the typhoons over the ocean. How do they move? According to airflows. The direction of the airflow affects the movement of the storm.

So in the end, the four elements can never be lacking in our lives. But they must be in harmony. If the four elements are in harmony, human beings and all things on earth will be safe, and we will have abundant resources. So, we must be very mindful of this.

These real four elements create all phenomena with form. Therefore they are the four elements that create. What encounters and captures these substances is solely the sense organs of our body. When the body’s sense organs encounter all kinds of form, we become aware of solidity, wetness, warmth and movement.

“These real four elements” are talking about very real, substantial principles. We should be able to experience these very real principles. The Buddha taught many principles to help us understand. “[These elements] create all phenomena with form.” It is because of the four elements that we can see the appearances of all things on this world, each of which is different. So, they are called “The four elements that create.” The four elements are real. Earth, water, fire and air create all things in the world.

“What encounters and captures these substances is solely the sense organs of our body.” All of these many things are encountered by our bodies and allow us to have sensations; the four elements are things that we all feel every day. “Why is it so hot today? Why is it so windy today? Why is it raining so hard today?” and so on. These are things our body feels. When we eat, the dishes we eat, the taste they have, are all things our sense organs encounter. So, it is solely our body’s sense organs that encounter these. “When the body’s sense organs encounter all kinds of form, we become aware of” and thus know, what is solid, what is wet, what is warm and what moves. These are all things that we experience.

In summary, there is so much Dharma that is found in our daily living. We must make an effort to mindfully experience them; then we will know why all the Brahma kings continually asked the Buddha to turn the Dharma-wheel. [The Dharma] is so subtle and intricate, but it is in our daily living. We can feel all of it, but we just do not realize it. We are all in the darkness of that long night. We need the Buddha to turn the Dharma-wheel. We need Him to beat the Great Dharma-drum and blow the Great Dharma-conch. So, we must always be mindful.

Episode 1026 – Rousing Us from the Long Night of Cyclic Existence

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>> “When the Dharma-wheel turns, it rouses us from the long night of cyclic existence, like a bell or a drum struck loudly. The Dharma teaches the Tathagata’s four virtues of permanence, joy, self and purity, that tranquil and clear state of mind. All sentient beings have the Buddha-nature of True Suchness; good and evil are determined by a single thought.”

>> “He is like the udumbara flower. Only today were we able to encounter Him. All of our palaces were magnificently adorned by the radiance. World-Honored One of great loving-kindness, we only pray You honor us by accepting them.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time all the Brahma kings, having praised the Buddha in verse, each spoke these words ‘We only pray that the World-Honored One will turn the Dharma-wheel.'”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> This shows their sincere respect in making offerings, prostrating and praising Him. Next, they further entreated Him to turn the Dharma-wheel.

>> “‘[We pray You will] enable all in the world, heavenly beings, Mara, Brahma, sramanas and Brahmins, to attain peace and stability and be delivered and liberated.’ Then the Brahma kings, with one mind and one voice, spoke in verse.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> [We pray You] enable all in the world, heavenly beings, Mara, Brahma: Mara, King Mara of the sixth heaven of the desire realm. King Brahma: King Brahma of the form realm.

>> Sramanas: Monastic practitioners. Brahmins: Laymen who study and practice all kinds of religions.

>> [Enable all] to attain peace and stability and be delivered and liberated: Before having heard the Dharma, their minds were not at ease. Having heard it, their minds were at peace, and they were delivered from birth and death.

>> “We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel: They wholeheartedly and reverently requested the Dharma. They only prayed that the Great Enlightened One respected by all heavenly beings and humans would, for humans and heavenly beings, expound the Great Dharma to eliminate delusions. This is called “turning.”

>> The Buddha’s Dharma-wheel is supreme. It turns to transport us to enter and realize the Path and the wondrous Dharma.

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“When the Dharma-wheel turns, it rouses us from the long night of cyclic existence, like a bell or a drum struck loudly.
The Dharma teaches the Tathagata’s four virtues of permanence, joy, self and purity, that tranquil and clear state of mind.
All sentient beings have the Buddha-nature of True Suchness; good and evil are determined by a single thought.”

This is to share with everyone that “the turning of the Dharma-wheel” rouses us from the long night of cyclic existence, just like the morning bell and evening drum. Every morning the bell will sound, and once the bell has sounded, we all must wake up. Last night, we already had a long time to rest. When we were resting, we did not know anything. There is only our dreams, which are illusory. Apart from our dreams, what else is there? The long night is like our transmigrating within the cyclic existence of the Six Realms. Cyclic existence is beyond our control, just like our dreams. In our dreams, we do not act on our own accord. The conditions naturally manifest, and we go along with this illusory state. Some people have nightmares; their dreams are very frightening. They are unable to wake up from the dream. This is very miserable.

We often hear people say, “I had a nightmare; it was very frightening. Is this an omen?” When they wake up, they are scared; when they fall asleep, they have [nightmares]. Likewise, as we unenlightened beings go through cyclic existence, everything is constantly beyond our control. When will we awaken from this long night? Only when the bell is struck in the mornings do we wake up. We all must be diligent. We only have one mindset; we must be diligent. We must seize the time, must race against time. So, when the bell is struck in the morning, we need to earnestly alert ourselves. This is like the way the Dharma-wheel rouses us from the long night of cyclic existence. It is like the morning bell.

“The Dharma teaches the Tathagata’s four virtues.” What are the four virtues? They are “permanence, joy, self and purity.” These are the four virtues. “Permanence” means we can [trace back] to dust-inked kalpas ago, to the era of. Great Unhindered Wisdom Superior Buddha, [to know] that since before Beginningless Time, our nature of True Suchness has existed forever; it permanently abides in our minds. It is just that we do not recognize it. Our nature of True Suchness is our intrinsic nature of great enlightenment and great awakening. However, we do not know it and thus bury this “permanence,” conceal it completely.

Originally, with our pure intrinsic nature, we could be free and at ease, like the vast void of the universe. We all have a very open and spacious mind; we have a limitless and boundless ocean of enlightened wisdom. This nature of True Suchness is our intrinsically pure state, which was originally without any defilements. However, all the same, we covered ourselves with ignorance and delusions. Otherwise [we would know that] the four virtues are always in our minds. Our nature of True Suchness is replete with the four virtues, which are “permanence, joy, self and purity.”

The ocean of wisdom of our innate enlightenment pervades the universe and all Dharma-realms. It is pure and undefiled. This is something everyone intrinsically has, and moreover we are able to return to this tranquil and clear state. Without defiled attachments, we can embrace all things in the world. This undefiled state is something we all intrinsically possess. So, “All sentient beings have the Buddha-nature of True Suchness.” There is only this one thing; good and evil are decided by a single thought. “An ignorant thought creates the Three Subtleties.” This is a catchphrase I often use.

In the span of a thought, a very subtle lack of clarity appears in our mind. Then greed, anger and ignorance [follow]. Once greed arises, we are greedy for all desires, greedy for all pleasures. Greed is a bottomless pit; greed reaches high up in the sky. There is a saying that. “Mountains are not as high as the greed in our minds.” This is a Taiwanese idiom. It describes the minds of human beings. People have high status, but it is not high enough. They want it to be even higher. Their profit is great, but not great enough. They want it to be even greater. Their greed is endless, never satisfied. Every thought consists of greed. Once greed arises, reputation, profit and status are endlessly pursued. Our greed is higher than the mountains and deeper than the ocean. This is all “greed”; it is truly “vaster than we can comprehend.” This is greed; it is an unwholesome thought.

Once greed arises, and we do not get what we want, we become angry. With anger in our minds, we form many emotional entanglements with others. From greed to anger to the suffering of not getting what we want, these emotional entanglements are truly endless and inexhaustible. So, we must put in effort to [end this], like how when the bell is struck, we must quickly wake up. We must race against time, because. “With each passing day, we draw closer to death.” Time passes by with every second; the days also pass by with each second. As for our lives, as each day passes, we draw closer to death, because as the days pass by, we age. The end of aging is death. One day, this will eventually happen, so we must put in the effort to seize the time. We must earnestly listen to the Dharma.

The Buddha-Dharma is rarely encountered, because a long time passes before a Buddha appears in the world. So, we must cherish it when a Buddha manifests in the world to expound the Dharma and turn the Dharma-wheel. The Dharma-wheel is turned in the world; although Sakyamuni Buddha entered Parinirvana over 2000 years ago, the Dharma-wheel is still constantly turning. It is just that our minds are covered by ignorance. The Dharma-wheel is still turning, however, in our minds, we did not pave a road to accept the Dharma. We did not open the door to our minds and have not yet paved this road.

In fact, for us human beings, we just had a single thought that went astray. When this thought went astray, we ended up in the Six Realms. All this came from a single thought. So, while we have blessings, we must act and gain joy through giving. “Blessings are the joy we gain through giving”.” What about wisdom? Wisdom is the freedom we gain from being understanding. We need to take action and give in order to experience the meaning of having blessings.

Recently, many natural disasters have occurred, such as the earthquake in Nepal. Many of our volunteers have gone there [to do relief work]. Upon returning, they shared their experiences of seeing impermanence and suffering in the world. Typhoon Soudelor [caused great damage] in Wulai. This place that is very popular for sightseeing and for soaking in hot springs, this tourist spot, was completely changed. It was totally different. Many Living Bodhisattvas dedicated themselves. Wherever Tzu Chi Volunteers were needed, these Living Bodhisattvas were there; for seven or eight days they worked so hard, but they did not fear hard work. They experienced the impermanence in life and the fragility of the land.

The world is impermanent! One typhoon can cause the mountains and rivers to change completely. No matter how much wealth one has or how big one’s hotel is, the mud will flood inside just the same. Originally, there were many people there to enjoy the hot springs. With many people, there was a lot of human waste. When the mud flooded in, everything mixed together. Mud from the mountains and water from the rivers came streaming down the mountainsides. This mixed with the pools of waste water, with all of their defiled human waste. All of this came down from the mountain to the first and second underground floors. We can imagine how bad the smell was.

The mud mixed with large amounts of human waste. To clean this up, people would really need to have patient endurance. In order to help many people have inhabitable living conditions, many Bodhisattvas got involved [to help]. After seeing this, when they came back they shared their experience of the impermanence in the world, of mountains and rivers suddenly changing form, of the fragility of the land. If they had not gone there, they would not be able to experience this.

Or take Japan, for instance. There are many homeless people on the streets. In the park, a group of Living Bodhisattvas would [hold distributions] for the homeless. They did this twice, two days a month. On the first and third Sunday of the month, Tzu Chi volunteers would distribute material goods, rice balls, etc. in the park. During the third week of July every year, there is a three-day holiday in Japan. This time, many male volunteers, the husbands of our commissioners, all came out to help. They held the rice balls in their hands as they approached the homeless people.

Before they began their meals, they gathered everyone together. The Japanese husbands of our commissioners spoke in Japanese to share with everyone the disaster relief work that Tzu Chi has done around the world, such as after the earthquake in Nepal, or the powder explosion in Taiwan, how volunteers in Taiwan give with the power of love. So, they invited these homeless people to [pray] for Taiwan and for the world, for all the countries in the world. In Myanmar at that time there was a great flood. So, [the husbands] asked all of them to pray for the world.

The homeless listened to the [husbands] talk about the things that their wives were doing after the powder explosion in Taiwan and the earthquakes, floods and other disasters around the world. So, the volunteers called on the homeless people to pray with a reverent heart. Everyone listened and reverently prayed. Then, the volunteers led them in an activity. This helped them feel that they were not only receiving love from a group of ladies from Taiwan; these Japanese men also had the same mindset as their wives. [They talked about] their understanding of the Buddha-Dharma, how the world is impermanent, with many disasters, and how life is very short. They shared these principles with them. The homeless seemed to awaken as if from a dream. This time, it truly seemed like a bell had been struck to wake them up from their confused wandering on the streets.

The people behind the scenes had to prepare so much food and other goods for the homeless. There was a group of Bodhisattvas who worked joyfully in the kitchen. If they needed to pack lunchboxes, they used metal bowls. They were very mindful and would boil the bowls each time.

As they boiled the bowls by the side of the road, a volunteer said, “I would usually, in the past,” she emphasized the phrase “in the past, often go to the sauna; I would go to hot springs or to the sauna. Of course this costs money. But now, volunteering for Tzu Chi, I am also in a sauna. Twice a month, I will be in front of the stove boiling all these bowls. After boiling, we wait for them to cool down, then we wipe them and dry them. One moment I am hot, and next moment cold. Also, before, when I wanted to sweat, I would go to the sauna to let my body sweat. Now, there is no need, because I sweat a lot while I am working here. Furthermore, I do not need to spend any money, and I feel very happy as I do this work; I feel very grounded.”

So, everyone there felt very happy as they were doing the work. This is the power of love. They had truly dedicated themselves. They “dedicated themselves to awakening.” This is the Dharma. If we only listen to the Dharma, we will not be able to understand it. We must personally get involved to truly be able to realize this power of love.

Next, in Taiwan’s Neihu District, at our Neihu [Tzu Chi campus], every day there are 50 to 60 people there to listen to the morning Dharma lecture. They are probably there now. Among them, there is a Mr. Guo, who has a friend from Malaysia named Mr. Lin. He came from Malaysia to Taiwan, and [Mr. Guo] had been trying to bring him in; however it seemed very difficult to do. But [Mr. Lin] told him, “Alright, I will go,” Now he felt that he made this agreement with his friend, and Neihu was very close to where he lives, so he went to check out the recycling station.

Once he got there, he truly got involved and listened to the teachings. Whether recycling work or listening to the Dharma, he was very dedicated. This is what he said himself. Now, he is in the advanced certification training. He is a software engineer, so he enjoys playing around with software. In the past, [he cared very much] about his hair. Although he is a man, he really liked to accessorize himself with jewelry. Now, he is likely at the campus in Neihu district listening to me as I talk about him. He said that everyday he listens to the morning Dharma lecture. He also opened up his jewelry box for our news reporters to see. He said to them, “This is what I used to wear.” There are rings, bracelets, necklaces, etc. He said, “I used to enjoy these things very much.” But now, it is different. He cut his hair and became a Tzu Chi volunteer. If he did not tell us, we would not be able to understand his past. Before, he dwelled within the long night of cyclic existence. Now, he competes against time everyday. He wakes up very early every morning to listen to the Dharma lecture.

Thus, he is competing with time. Besides listening to the morning Dharma lecture, he also attends study groups, does recycling work, goes out with the truck, etc. He helps with all the work. This recycling station can turn garbage into a spiritual practice center full of technology; it is used to educate others about doing recycling. As we can see, life is like this. Before encountering the Dharma, we are in a very long night; that is how we pass the time in life. Things are beyond our control. What will our future lifetimes be like? We do not know. So, at this time, we must fill our lives with joyfulness. Although we sweat a lot, although we are helping others unconditionally, in our minds we experience Dharma-joy. We experience this enjoyment. “Blessings are the joy we gain from giving.” As for wisdom, “Wisdom is the freedom we gain from being understanding.” By listening to the Dharma, we can unlock our wisdom. So, being understanding of all things, we will feel very free. See, this is the Dharma. Good and evil are determined by a single thought. Everyone intrinsically has Buddha-nature, while good and evil are determined by a single thought. So, we must be mindful.

We are all intrinsically replete with the four virtues. However, one thought of delusion caused our four virtues, “permanence, joy, self and purity,” to be contaminated. This is like when the mountain and rivers shifted; this causes the ground of our minds to be covered up completely by mud. So, we must put effort into being mindful. We hope that our Buddha-nature can [manifest] in the span of a thought. Then with a change in our mindset, all our thoughts will be good, and we will be diligent at every step, will diligently walk the great, direct Bodhi-path. Then won’t we feel happy, peaceful and at ease? So, we must earnestly compete against time. Come, let us seize the moment.

The previous sutra passage states,

“He is like the udumbara flower. Only today were we able to encounter Him. All of our palaces were magnificently adorned by the radiance. World-Honored One of great loving-kindness, we only pray You honor us by accepting them.”

Everyone should still remember this. The sutra passage from yesterday and the day before [all talked about] this group of Brahma kings. Where did they came from? From the south. Previously, it was east and southeast. Now, they came from the south. Who was the representative of the Brahma kings of the south? It was Wondrous Dharma. Right; I hope you can all remember what you hear. Wondrous Dharma had already come before Him with a reverent mind to make offerings and [request] the Dharma. They asked the Buddha to turn the Dharma-wheel, hoping that the Buddha could give them very clear teachings. They still had delusions in their minds; they had not yet completely eliminated them.

For a Buddha to manifest in the world, a very long period of time must pass. “He is like the udumbara flower.” Only today were they able to encounter Him. We had mentioned yesterday that udumbara flowers are called an “auspicious response”; [the trees] have fruits but no flowers. When the flowers finally bloom, it means a Buddha is manifesting in the world or is about to turn the Dharma-wheel or is going to enter Parinirvana. The flowers only bloom when great events occur. The udumbara flower represents how rare it is to encounter a Buddha manifesting in the world, to encounter Him teaching the Dharma. Thus it is an auspicious appearance.

Just as before, [the Brahma kings described] “all of our palaces.” With very reverent hearts, they went “along with their palaces.” They all came with reverent bodies and minds, bringing all their things to make offerings to the Buddha.

The next sutra passage states,

“At that time all the Brahma kings, having praised the Buddha in verse, each spoke these words ‘We only pray that the World-Honored One will turn the Dharma-wheel.'”

After everyone made offerings and praised the Buddha, they then used verse to praise the Buddha once again. After that is what the sutra refers to as “at that time.”

This shows their sincere respect in making offerings, prostrating and praising Him. Next, they further entreated Him to turn the Dharma-wheel.

These Brahma kings “each spoke these words.” Everyone had this same request, “We only pray that the World-Honored One will turn the Dharma-wheel.” This expresses the reverence in each of their minds. They made offerings out of reverence, prostrated to and praised the Buddha, all with reverence. This is what was in each Brahma king’s heart. Why did they reverently praise the Buddha? They hoped to make a request of the Buddha to expound the Dharma. They had made this request, but the Buddha “silently consented”; He did not yet start teaching. “Not yet; it is not yet time. I will teach, but for now I am silent.” The Buddha was still waiting, because not everyone had arrived.

The next sutra passage then states,

“‘[We pray You will] enable all in the world, heavenly beings, Mara, Brahma, sramanas and Brahmins, to attain peace and stability and be delivered and liberated.’ Then the Brahma kings, with one mind and one voice, spoke in verse.”

This is asking the Buddha to turn the Dharma-wheel. They hoped that if the Buddha did so, it would enable all in the world [to be liberated]. They did not request the Dharma for themselves, but also for all heavenly beings, Mara, Brahma, and sramanas. Whether heavenly beings, maras or spiritual practitioners, even practitioners of other religions, all would be enabled, both human and non-human, to hear the Buddha teach. Whether they were heavenly beings, maras or spiritual practitioners in the world, if they could hear the Buddha teach the Dharma, they could naturally take the Dharma to heart. Then their minds would be at peace, and they could be delivered and liberated. They would be given this seed. At that time, when they expressed this thought, the Brahma kings, “with one mind and one voice, spoke in verse.” They again used verse to speak.

Clearly this teaching is very important; heavenly beings placed great importance on it. The Buddha need to speak and teach the Dharma, so with genuine sincerity, they, “with one mind and one voice, spoke in verse.” Everyone was of one mind; so many had come together, all with the same mind. They spoke using verse.

[We pray You] enable all in the world, heavenly beings, Mara, Brahma: Mara, King Mara of the sixth heaven of the desire realm. King Brahma: King Brahma of the form realm.

So, they hoped to enable all in the world, heavenly beings, Mara, Brahma, [to be liberated]. All in the world means all in the Three Realms, the desire realm, form realm and formless realm. What about Mara? [King] Mara is in the desire realm. [King] Brahma is in the form realm.

So, some heavenly beings were like this; they want all beings to remain in the Six Realms. Others sought liberation for themselves and for all sentient beings within the Six Realms. Even maras and Brahmas can accept the Dharma. So, it was Brahma kings requesting the teachings. They hoped the maras, the ones who were always creating trouble, would also be able to listen to the Dharma and be tamed by the Right Dharma. Then they could be pure and free from delusions and not be deluded by heavenly blessings. This way, they would be able to understand that heavenly blessings will also come to an end. So, this includes “heavenly beings, Mara [and] Brahma.”

“[Mara is] King Mara of the sixth heaven of the desire realm.” Though he is already in the sixth heaven of the desire realm, he wanted to keep people [in the Six Realms]. He did not want people to encounter the Buddha-Dharma, so he would stir up trouble. If people wanted to accept the Buddha-Dharma and be liberated from cycling existence, he would stir up trouble for them. So, [the Brahma kings] hoped that. King Mara could also accept the Dharma.

King Brahma is in the form realm. The ones who now requested the Dharma were all Brahma kings from the form realm. King Mara is in the desire realm. Together these are “Mara [and] Brahma.” The Brahma kings cultivate virtuous Dharma and uphold wholesome precepts. This is the reason they can be Brahma kings. They enjoy many pleasures in the form realm; they have very long lifespans and pure minds. But they still have a little bit of delusion that they have not yet eliminated. They have not thoroughly understood the way to liberate themselves from cyclic existence.

Sramanas: Monastic practitioners. Brahmins: Laymen who study and practice all kinds of religions.

What about sramanas? Sramanas are monastic practitioners. Sramanas are those who renounce the lay life. The Brahmins are lay religious practitioners, practitioners of all kinds of religions. Some Brahmins also become monastic practitioners and cultivate all kinds of spiritual practices in the forests. There are many different types of Brahmins. [The Brahma kings] hoped that all of them could “attain peace and stability and be delivered and liberated.”

[Enable all] to attain peace and stability and be delivered and liberated: Before having heard the Dharma, their minds were not at ease. Having heard it, their minds were at peace, and they were delivered from birth and death.

Their hopes were for those who had not heard the Dharma; their minds were not at ease because they had not heard the Dharma. Whether maras or Brahmas, some had not yet heard the Dharma. Or, some of the eight classes of Dharma-protectors had not yet heard; before they listened to the teachings, their minds were not at ease. Once they heard the Buddha-Dharma, their minds would be at ease. Naturally, they could take the Dharma to heart and slowly be delivered. So, “Then the Brahma kings, with one mind and one voice, spoke in verse.”

The next [sutra passage] states,

“We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”

Right, their only prayer now was everyone’s asking for teaching, asking the Buddha to turn the Dharma-wheel. This is the hope of everyone.

We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel: They wholeheartedly and reverently requested the Dharma. They only prayed that the Great Enlightened One respected by all heavenly beings and humans would, for humans and heavenly beings, expound the Great Dharma to eliminate delusions. This is called “turning.”

“We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel.”  This means “They wholeheartedly and reverently requested the Dharma.” This why it says that they “only prayed. They only prayed that the one respected by all heavenly beings and humans….” He is “honored by heavenly beings and humans.” [This was their only prayer]. The phrase “we only pray” shows their reverence. They were determined and reverent in their wish to respectfully ask the honored one, the Great Enlightened One respected by all heavenly beings and humans. So, “[He] would, for humans and heavenly beings, expound the Great Dharma to eliminate delusions. This is called ‘turning.'” Thus, we must be mindful.

It is not easy to encounter the Buddha-Dharma. When Brahma kings came to request the Dharma, they asked over and over again. From the east, southeast and south, they all came one after another and had to travel through 500 trillion lands to get there. This means they were very far away. When they reached the source of the light, which is the origin of the principles, they began to give rise to that reverence and asked the Buddha to turn the Dharma-wheel. The Buddha was still waiting for something; He was still waiting. These heavenly beings again and again expressed their reverence and their earnestness to seek the Dharma. They truly valued it!

They asked the Buddha to turn the Dharma-wheel. Only when the Dharma-wheel is turned will we be able to [accept the teachings]. This is the true origin of the principles. How do we immerse ourselves in it? We must eliminate our subtle and intricate dust-like delusions. These subtle [afflictions] are still there. This is because in our minds, to completely eliminate them, to be free from all delusions and confusion and be thoroughly awakened, is not that easy. Thus, the Dharma-wheel must be turned so that the Dharma can constantly flow into the minds of sentient beings.

We said a few days ago that the Buddha must turn [the wheel] so the. Buddha-mind can be delivered into our minds. With the Buddha’s compassionate mind, He hopes that after unenlightened beings listen to the Dharma, they will be able to turn from evil to good. We must turn evil thoughts into good thoughts and turn selfishness into selfless great love. We must go among people and not be contaminated by others. Our minds must be free and at ease; regardless of the things that we encounter, we will not be shaken. To reach this state of mind is not easy.

So, “The Buddha’s Dharma-wheel is supreme.” The Dharma-wheel is very tall and very big, since the Dharma must be continuously passed down. The Dharma has been passed down for a long time. The Dharma existed even before Beginningless Time, and the principles are continually passed down. If we do not accept the Dharma, then the principles will be cut off. It is just like the light that could shine on the 500 trillion lands at once, like the Dharma from dust-inked kalpas ago, that has existed to the present.

The Buddha’s Dharma-wheel is supreme. It turns to transport us to enter and realize the Path and the wondrous Dharma.

So, “The Buddha’s Dharma-wheel is supreme.” Once the supreme Dharma-wheel begins to turn, what is turned is the supreme Dharma. “It turns to transport us to enter,” so sentient beings’ minds can “realize the Path and the wondrous Dharma.” The Dharma-wheel helps us comprehend and awaken. With the Dharma,

in fact, if we can take the Dharma to heart, then the unlimited ocean of wisdom in our intrinsic nature, our ocean of enlightened wisdom, will naturally manifest. Thus, we must be mindful as we learn the Dharma, so that we do not take one step forward and two steps back. Otherwise, we will forever remain dreaming in the long night. When we cannot awaken from our dream, that suffering is unbearable. So, let us always be mindful.