Category: TLS Chapter 7

Episode 1015 – Requesting the Dharma-Wheel Be Turned

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>> With great vows and compassion, they save others from suffering. Bodhisattvas have compassion and the Four Infinite Minds. The compassion and wisdom of all Buddhas are great, perfect and wondrous. With Bodhisattva-aspirations, they work for the seed of great practice. With the source of the Bodhi-path, they are replete with the great fruits. The Brahma kings, out of great compassion, requested the Dharma-wheel [be turned].

>> At that time, Great Unhindered Wisdom Superior Tathagata silently consented. Moreover, bhiksus in the 500 trillion lands to the southeast, all the great Brahma kings, each saw their palaces illuminated by a great radiance, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration, then immediately went to visit one another to discuss this matter.

>> Then, from amidst that assembly, a Great Brahma King named Great Compassion spoke in verse for those in the Brahma heavens.

>> What are the causes and conditions of this, that such a sign would appear? In all our palaces there is a great radiance like never before. Has a Virtuous One been born in heaven or has a Buddha manifested in the world? We have never seen such a sign before, so we should seek this together with one mind.

>> We have never seen such a sign before, we should seek this together with one mind: They saw what they had not seen before, so he encouraged them to investigate together. When the Brahma kings from the southeast, because of the light, asked in astonishment, Brahma King Great Compassion brought the discussion together to explore this.

>> Brahma King Great Compassion: As to whether a Virtuous One was born in heaven or a Buddha had manifested in the world, the two speculations of those in the southeast, they solely believed it was a Buddha manifesting. This differs slightly from earlier.

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“With great vows and compassion, they save others from suffering.
Bodhisattvas have compassion and the Four Infinite Minds.
The compassion and wisdom of all Buddhas are great, perfect and wondrous.
With Bodhisattva-aspirations, they work for the seed of great practice.
With the source of the Bodhi-path, they are replete with the great fruits.
The Brahma kings, out of great compassion, requested the Dharma-wheel [be turned].”

Do we understand this? “With great vows and compassion, they save others from suffering.” I hope each of us can make the great vows; these are the shared vows of all Buddhas. Every Buddha has this same set of vows, which were the Four Great Vows and. Four Infinite Minds. These are the shared vows of all Buddhas. Of course, each Buddha also has specific vows, but They must have these shared vows. All Buddhas share the same path and same vows; only then can They give rise to specific vows.

Attaining Buddhahood is inseparable from the Four Great Vows and Four Infinite Minds. We must first make the great vows. When we give rise to great compassion, we cannot bear to let sentient beings suffer. Thus we form Bodhisattva-aspirations to save and deliver suffering beings. There have been suffering beings since Beginningless Time, because sentient beings have always been subject to the cycle of karmic cause and effect. Since Beginningless Time, there has been good and evil in everyone. Wisdom and ignorance have likewise been in all of us since Beginningless Time. So, since we have accumulated much goodness since Beginningless Time, of course we have accumulated much evil since Beginningless Time as well.

To accumulate goodness, we must constantly form aspirations and make vows. Ordinary people who cultivate goodness are cultivating heavenly blessings. When sages cultivate goodness, they cultivate blessings to be in the Brahma heavens. If noble beings cultivate goodness, they can put an end to cyclic existence; this is different. Regardless of the kind of goodness cultivated, even if one reaches the Brahma heavens, or even Akanishtha heaven, the highest heaven of the form realm, even in this ultimate heaven, where all one does is enjoy heavenly blessings, and there is no suffering, very long lives and many pleasures, still, heavenly beings in the Brahma heavens are all themselves aware that their heavenly blessings are limited. So, they also look forward to going a step further to thoroughly understand the true principles. Only with an ultimate, thorough understanding of the true principles can they put an end to samsara. Then, they will no longer transmigrate in the Six Realms. Therefore, they were very mindful. They waited for a Buddha to be born in the world so they could ask Him to turn the Dharma-wheel.

Clearly, even beings in the Brahma heavens had to go through a process of spiritual practice. But they cultivated blessings, and once these have been enjoyed and depleted, they will once again fall [into a lower realm]. So, when we form aspirations and make vows, we not only [seek to] cultivate heavenly blessings but to transcend this and put an end to cyclic existence. When we pursue heavenly blessings to the end, when we get to the bottom of that goodness, the source of all goodness, it is our intrinsic nature of True Suchness. This is what Buddha’s great awakening was, when He became one with the universe. So, we should also have the same state of mind.

Of course, this means we must make the great vows. We must have the great compassion to save others from suffering. When sentient beings are suffering, we form the aspiration to provide relief. “Bodhisattvas have compassion and the Four Infinite Minds.” First we must make the great vows to inspire our compassion, only then can we remain firm in the Four Infinite Minds. The Four Great Vows and Four Infinite Minds are very clear to everyone. So, “The compassion and wisdom of all Buddhas is great, perfect and wondrous.” We must first make the Four Great Vows and then put the Four Infinite Minds into practice. Our goal is to attain Buddhahood, supreme, universal and perfect enlightenment. By continuously advancing in this direction, we will attain Buddhahood; this is what all Buddhas have done. The shared vows of all Buddhas are the great vows and infinite great compassion.

So, “The compassion and wisdom of [all Buddhas] is great, perfect and wondrous.” They are replete with compassion, and with the Four Great Vows, “vow to attain unsurpassed Buddhahood.” Their wisdom is perfected, so, “The compassion and wisdom of [all Buddhas] is great, perfect and wondrous.” They have accomplished great perfect mirror wisdom. This is because, “With Bodhisattva-aspirations, they work for the seed of great practice.” When we form aspirations for great practice, our goal is to attain Buddhahood. To attain Buddhahood, the first requirement is to “vow to deliver countless sentient beings.” This is part of the Four Great Vows. Countless sentient beings have so much suffering, so we first must form great aspirations and make great vows to deliver all suffering sentient beings.

Sentient beings and we ourselves are all in an unenlightened state of ignorance. So, the afflictions of sentient beings are boundless, and we must vow to eliminate them. We must earnestly eliminate our afflictions. In addition to our own afflictions, we must also aspire and vow to eliminate the afflictions of sentient beings. Afflictions are boundless; it is not only we who have them, but all sentient beings. So, the path to Buddhahood is very wide. We must mindfully learn, mindfully listen, mindfully experience all of it. The path to Buddhahood is supreme, and this supreme path to Buddhahood is what we must vow to attain.

We engage in spiritual practice in order to attain Buddhahood. We will not stop until we attain Buddhahood. So, “With Bodhisattva-aspirations, [we] work for the seed of great practice.” We must engage in great practice life after life. Forming great aspirations, making the great vows, these are the great practice, which is like a seed. What about the Bodhi-path? “With the source of the Bodhi-path, they are replete with the great fruits.” This is about attaining Buddhahood. We must walk this road, this Bodhisattva-path. With the seed of great practice, the Bodhisattva-path, we must continue to advance without interruption.

So, this is “uninterrupted practice.” We must walk the Bodhisattva-path; this is our path to awakening, the origin of the path to Buddhahood. At the end of this path, we attain Buddhahood. This is being replete with great fruits; this is attaining Buddhahood.

So, the Brahma kings, out of great compassion, requested the turning of the Dharma-wheel. Recently, we have been talking about Brahma kings. From the Brahma heavens of the east, west, south, north, southeast, northwest [and so on], the Brahma kings of the ten directions all came. The Buddha was about to turn the Dharma-wheel. The eight directions and above and below are altogether the ten directions. The Brahma kings all came to seek the Buddha’s path to enlightenment. Only the path to enlightenment can eliminate suffering; otherwise, the collective karma created by sentient beings of the world will attract disasters. In this world there is collective karma as well as people’s individual karmic causes and effects. Every person follows his or her own karma and is also [subject to] collective karma.

For example, we are safe and at peace right now, and the weather is calm outside, thus we can sit here, I can teach and you can listen. But actually, Typhoon Soudelar is over the ocean. This typhoon has already appeared on the ocean, and it is getting closer to Taiwan. It will make landfall in Taiwan today.

Since ancient times, many typhoons have landed on Taiwan on August 7. There have been 11 typhoons that have made landfall in Taiwan on August 7. One that left a deep impression on us was the August 7th Flood that we often mention. This happened in 1959. If we talk about an August 7th flood now, we are referring to the flood of 1959. That August 7th Flood was caused by a typhoon that did not land on Taiwan. It was a medium-sized Typhoon called Ellen. Typhoon Ellen did not directly hit Taiwan. It remained on the periphery, a tropical depression heading toward Taiwan, creating a powerful southwesterly air current. This brought three days and three nights of heavy rain, from August 7th until the 9th. This heavy rain lasted for three days.

This rain caused great damage in all 13 counties and cities in Taiwan. Miaoli, Taichung, Changhua, Yunlin and Chiayi, etc., were places where the damage was most severe, especially Changhua County. This left a deep impression on me. For an entire month, when we passed through Changhua by car, we could see the devastation everywhere. At the time, people built houses out of mud bricks or bamboo. After the heavy rain and two days of flooding, the clod houses collapsed. This led to the deaths of more than 600 people, close to 700 people. More than 400 people were missing, and more than 180,000 people were affected. Another report stated that approximately 300,000 people were deeply affected.

Whether 180,000 or 300,000 people, at the time, Taiwan’s population was only seven million. If 180,000 people were affected, or according to another report, 300,000 people were affected, we can imagine the scale of the disaster. After the Flood of August 7th receded, on August 12, the government banned animal slaughter in the entire country for eight days. The disaster was so severe the government at that time recognized that they should pray for blessings, should find a way to sincerely pray for blessings. So, they banned animal slaughter for eight days. They put a stop to all banquets, to rituals that required sacrifices. This was what they did back then.

When we look at this period in history, we feel great shock and astonishment. During that era, Taiwan’s population was about seven million, and so many people were affected by the disaster. Clearly people at that time in Taiwan, especially in the government, were very wise. They used an eight-day ban on animal slaughter as a form of sincere prayer. This was truly moving and also tells us how devastating the disaster was. According to the older generation, those who lived through that disaster all knew how devastating it was [at the time]. Many places suffered losses.

Next we may think back to the year 2009. Typhoon Morakot also struck on August 7th. That is when Typhoon Morakot made landfall. It left a deep impression on us. It resulted in a great disaster in the south; so, they called it the August 8th flood. Since August 8 is Father’s Day, they called it the August 8th flood. It touched down on August 7, and on August 8, its effects still had not passed. After it made landfall, there was heavy rain. We continually heard reports of damage.

So, our Living Bodhisattvas began to mobilize to travel from the north to the south. My memory of this time is still vivid because it happened in 2009. But the August 7th Flood was a flood that happened in 1959. How many years apart were these?

Today, there is also a typhoon; [Typhoon Soudelor] is over the ocean. We must heighten our vigilance. Furthermore, its wind speed is very high, and its winds are very powerful. Its makeup is very stable, and it is moderate in strength. As for its direction, it will likely make landfall near Hualien. Will it be between Hualien and Yilan or between Hualien and Taitung that it makes landfall?

Right now it is very large; its radius alone is more than 290km. It can cover all of Taiwan. It will make landfall in Hualien, either closer to Taitung or Yilan. In any case, we must heighten our vigilance. Everyone, please be reverent and pay close attention. Right now, there is still no rain or wind outside. But what about this time tomorrow? We cannot know. Starting this afternoon, the wind and rain will gradually arrive. Everyone, please pay close attention. Based on our past experiences and memories, we must not take this lightly. Everyone must pay close attention. There is this kind of suffering in the world because of the collective karma of sentient beings. So, we must earnestly and always be vigilant and mindful.

Making the great vows is something we must do. The Four Infinite Minds is the path Bodhisattvas must travel. It is the great cause for attaining Buddhahood. Therefore, to attain the fruit of Buddhahood, we cannot be lacking the Four Great Vows and Four Infinite Minds.

Come, let us read the previous sutra passage.

“At that time, Great Unhindered Wisdom Superior Tathagata silently consented. Moreover, bhiksus in the 500 trillion lands to the southeast, all the great Brahma kings, each saw their palaces illuminated by a great radiance, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration, then immediately went to visit one another to discuss this matter.”

Previously we described Brahma kings from the east. Now these are the ones from the southeast. The Brahma kings from 500 trillion lands all saw their palaces being illuminated by light. They quickly gathered together to discuss this. This light seemed very unusual. It originated from the west. Had a Virtuous One been born in heaven or had a Buddha manifested in the world? This was what previous passages mentioned. Brahma kings from the east had this question in their minds. Finally, they confirmed that it was a World-Honored One of great enlightenment. Either a Buddha had manifested in the world or He was about to turn the Dharma-wheel. So, they all began to seek out [this sign] and discuss this matter together.

Then the sutra continues as follows,

“Then, from amidst that assembly, a Great Brahma King named Great Compassion spoke in verse for those in the Brahma heavens.”

There was a Great Brahma King among them named Great Compassion. This was because this Great Brahma King had this aspiration to provide compassionate relief to all beings. Thus, this was his name. He also sought out the ultimate teachings. So, his name was Great Compassion. “[He] spoke in verse for those in the Brahma heavens.” This means that. Brahma King Great Compassion had hopes for everyone who came on the blessings they created in their past lives by saving sentient beings. However, this was not the ultimate Dharma. So, they had to further pursue the thorough teachings of the Buddha.

After the Buddha attained enlightenment, they all came together. Now He was about to turn the Dharma-wheel, so Brahma King Great Compassion asked those in the Brahma heavens,

“What are the causes and conditions of this, that such a sign would appear? In all our palaces there is a great radiance like never before. Has a Virtuous One been born in heaven or has a Buddha manifested in the world? We have never seen such a sign before, so we should seek this together with one mind.”
What were the causes and conditions behind this matter, this radiance? With this auspicious sign of such subtle and wondrous radiance, the palaces were brightly illuminated. What were the causes and conditions behind this? Everyone wanted to quickly seek out the causes and conditions behind this light and this auspicious appearance.

“In all our palaces there is a great radiance like never before.” A radiance like this one had almost never appeared in the past. There has never been this radiance in the palaces.

“Has a Virtuous One been born in heaven or has a Buddha manifested in the world?” This was what Brahma King Great Compassion asked. Has someone who walks the great Bodhisattva-path in the world been born in the Brahma heavens? Or has a Buddha manifested in the world? They earnestly sought to answer this question. This Brahma king from the southeast, Brahma King Great Compassion, was encouraging everyone to find the source of the light. The source of this light is the source of the true principles.

“We have never seen such a sign before, so we should seek this together with one mind.”

We have never seen such a sign before, we should seek this together with one mind: They saw what they had not seen before, so he encouraged them to investigate together. When the Brahma kings from the southeast, because of the light, asked in astonishment, Brahma King Great Compassion brought the discussion together to explore this.

“We have not seen this before in the past; now we must be diligent and earnestly seek the source of this light.” The Brahma king from the southeast said this. Because of this light, everyone asked each other in astonishment. They each saw this radiance and were astonished; how did this auspicious sign come to be there? So, they asked each other. This was why Brahma King Great Compassion gathered so many people, so they could together seek the answer and ask each other about this.

This Brahma King Great Compassion asked, “Has a Virtuous One been born in heaven?” People who do many good deeds can be born in the Brahma heavens. This is not easy to achieve. The Brahma heavens are in the form realm. As we have said, the form realm is the heavens with material things. It is a place of material things, of enjoyment. To create enough blessings in the human realm to be born in this heaven is not an easy thing to achieve. So, such a person is called “Virtuous One.” This is one who is replete in practicing goodness, [cultivating Samadhi] and upholding precepts, the pure precepts. Because the Brahma heavens are pure, only those who do not violate precepts and have practiced great goodness can be born in this heaven. So, they are “Virtuous Ones born in heaven.”

Or a Buddha might have manifested in the world, and that was source of this radiance. The Brahma kings from the southeast made these two speculations. Had a Virtuous One been born in heaven or had a Buddha manifested in the world? The Brahma kings from the southeast had these speculations.

Then, “They solely believed it was a Buddha manifesting.”

Brahma King Great Compassion: As to whether a Virtuous One was born in heaven or a Buddha had manifested in the world, the two speculations of those in the southeast, they solely believed it was a Buddha manifesting. This differs slightly from earlier.

We said previously that those in the Brahma heavens of the east also made these speculations. Did this light signify a Virtuous One being born in heaven? Or a Buddha manifesting in the world? However, according to. Brahma King Great Compassion’s evaluation, he was certain it was a Buddha manifesting in the world. When a Buddha manifests in the world, there is a great radiance, which is the true principles. It is the true principles of the universe, converging like a beam of light. So, it was likely a Buddha appearing in the world. After their discussion, this was their consensus.

As Buddhist practitioners, we must truly be mindful. The Buddha-Dharma is in this world, so with our minds and actions, our minds must make the great vows, and we must understand that we have to truly take care of each other. When we put ourselves in others’ shoes, we know the world is indeed full of suffering.

Every day I tell everyone about the suffering in the world. Have we not felt this suffering? In particular, in our modern society, we have an abundance of material things to enjoy, but we have even more afflictions and ignorance. Right now, especially, not only do we cause trouble for each other with our afflictions and ignorance, disrupting families, societies and minds, which already results in great suffering, there are also manmade disasters on top of that. Manmade disasters [originate] in people’s minds. When our minds are disorderly, we are deluded, so we create manmade disasters.

On a small scale, this affects the individual, or a family or a society. On a larger scale, it affects the nation. All disasters in the world arise from a single thought. When a single thought goes astray, an individual’s afflictions harms the individual. An individual’s ignorance causes family tragedies. An individual’s mindset affects others’ mindsets. When the ignorance in people’s minds converges, it will stir up societal unrest and destroy ethics and morality. Then society will be in crisis. In more severe cases, there will be manmade disasters; national manmade calamities will occur.

Recently, I have often talked about how refugees are spread throughout so many countries. Look at how over these past few years, in Syria, Iraq and so on, manmade disasters continue to spread endlessly. There is an unceasingly flow of refugees; those who have been displaced number in the millions and tens of millions. This is unbearable suffering! Every day, watching the news we see how after being displaced, they have to face natural disasters. Think about it; when there is strong wind and heavy rain, what will the refugees in tents experience in their lives?

Under the blazing sun, they are living in tents. When the snow falls, they are living in tents. Think about it. How many people are suffering in the world? Then there are natural disasters. Look at how floods, winds and earthquakes cause suffering. Even in wealthy nations, if the natural disaster is severe, the resulting damage will be great. Think about it,; how can this world be free of suffering? In addition there is the suffering from birth, aging, illness and death, from disharmony in the family, from negative karmic affinities.

Often when we do charity work, we encounter a single family with several members who have troubled minds or who are physically challenged. The entire family’s karma is severely entangled. This truly brings unbearable suffering. Think about it; how can this world be free of suffering? The Brahma kings may enjoy heavenly pleasures, but they understand the principles. They know they still have one more thing to do; they have not yet put an end to cyclic existence. Since they still experienced samsara, what they now sought was to find a way to put an end to samsara. The goal of our spiritual practice is also to put an end to samsara. Now we are also looking forward to no longer transmigrating the Six Realms. The Six Realms are indeed full of suffering! However, this will take a very long time.

Right now, we all need to be vigilant and reverent. There is a typhoon approaching Taiwan. Everyone, please make preparations to protect your homes. Even more importantly, we must not only prepare ourselves, but gather all our neighbors and together clean out the storm drains, secure anything that might be blown away and tightly shut doors and windows. We must check up on each other.

Yesterday, I saw in the news how. Tzu Chi volunteers are already visiting vulnerable households to ensure that they are safe. I also hope that we can remind village heads about the people who need more support so they will check in on them during the storm. In summary, we must all use the most reverent and vigilant mindset and reverently and mindfully pray for blessings. In conclusion, I hope through the power of love, our most reverent prayers can be heard by all Buddhas and Bodhisattvas. Of course, we must always be mindful.

Episode 1014 – The Buddhas’ Demeanor in Accepting a Request

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>> Silent consent is all Buddhas’ demeanor in accepting a request. The Dharma is like this, as it follows the ways of previous Buddhas. Heavenly beings respect, long for and admire Him. They are different from unenlightened beings. Non-Buddhist practitioners were enabled to see and hear it so that the Path would exist.

>> “At that time, all the Brahma kings, having extolled the Buddha in verse, each spoke these words, ‘We only pray that the World-Honored One will turn the Dharma-wheel and deliver and liberate sentient beings by opening the path to Nirvana.’ “
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> “So, Then the Brahma kings, with one mind and one voice, spoke in verse. They began to speak these verses. Hero of the World, Two-footed Honored One, we only pray you will expound the Dharma and use Your power of great compassion to deliver suffering, afflicted sentient beings.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time, Great Unhindered Wisdom Superior Tathagata silently consented.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> At that time, Great Unhindered Wisdom Superior Tathagata silently consented: A Buddha’s sign indicating consent could appear in many different ways. Sometimes He nodded His head; this time He showed consent with His body.

>> Or, He might say, I will speak for you. This is consent through words. Today He just remained silent, which shows consent in His mind. Or, He might say, Stop, stop. This shows He did not consent.

>> So, here His silent consent means. >> is silent consent.

The Dharma is like this; there are four reasons. It follows the ways of previous Buddhas. It enables heavenly beings and humans to give rise to respect, longing and admiration. It is different from what unenlightened beings and it enables them to see and hear so the Path will exist. These are the benefits of the Four Siddhantas.

>> Moreover, bhiksus, in the 500 trillion lands to the southeast, all the great Brahma kings each saw their palaces illuminated by a great radiance, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration, then immediately went to visit one another to discuss this matter.
[Lotus Sutra, Chapter 7 – On the Conjured City]

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“Silent consent is all Buddhas’ demeanor in accepting a request.

The Dharma is like this, as it follows the ways of previous Buddhas.

Heavenly beings respect, long for and admire Him. They are different from unenlightened beings.

Non-Buddhist practitioners were enabled to see and hear it so that the Path would exist.”

While this sounds very profound, in fact it is only a rule, a practice of propriety. We often read in the sutras that when heavenly beings or humans came to ask the Buddha for teachings, the Buddha would always give silent consent. We often see this in the sutras. This is the demeanor of all Buddhas in accepting a request. If a request were made of the Buddha and. He responded by saying “Stop, stop,” that meant it was not possible yet, that the causes and conditions were not ripe. This is the demeanor of all Buddhas in responding to a request. It is a matter of propriety, a rule [of His].

“The Dharma is like this.” This is the way it is. “It follows the ways of previous Buddhas.” This is a matter of propriety. So, we must know that propriety is very important, especially for Buddhist practitioners. We must accept the teachings and transmit the Path. If we accept the teachings without transmitting the Path, or transmit the Path without accepting teachings, we are disrupting the order. So, we must do things in an orderly manner. In this world, all organizations must do the same. Whatever it is that we want to do, we need to have an order and rules. This is the same principle. Since ancient times this kind of order and rules has been needed.

Otherwise, as is the case now, living in the era of Dharma-degeneration, people already no longer obey the rules and the concepts of ethics and morality have disappeared from their thoughts. As for today’s society, just look at society today; the rules have truly beecome mixed up. In households in the past, whether there were five generations under one roof or four generations or three, there was a sense of order based on generation. Each subsequent generation respected the previous. In this way, they respected the elderly and practiced filial piety. Now, it is no longer like this. “You are old; you have retired. Do not interfere in young people’s affairs. You must respect us young people and our opinion.” Nowadays we often hear people say things like this.

In society, we also hear people say that we are increasingly an aging society, and as there are more elderly, it becomes a problem. When I hear that people see the elderly as a problem for society, I feel very sad. Are we supposed to care for the elderly, or treat them as a problem in our society? I also feel that in today’s world, the population is increasing. It is inevitable that the human lifespan, as medical science advances, will grow longer and longer, because everyone is physically healthy. This is actually a good thing. Elderly people are healthy, climbing in age. Climbing in age means people are living longer, becoming more elderly.

Of course, thinking back to the past, if we heard someone was in their 60s, we would have thought they were old 70 years old? That was such an advanced age! But nowadays, someone in their 60s is still young. When I see someone in their 60s, I think they look about the same as their child. When a mother and daughter come before me, sometimes I will mistake the daughter for the mother’s older sister. Because the mother is in her 40s and 50s, has makeup on and is dressed the same, she may seem younger than her daughter.

In short, we may wonder how people have come to be this way. Before, if someone was in their 40s or 50s, they would not dare to wear red clothing or clothing with prints or patterns. “You are so old. How can you wear prints like that? You are in your 40s or 50s.” Nowadays, people dress more simply, but the clothing has become more revealing. So, they look like they are still young; they refuse to accept their age. But there is one sign of aging they must accept, memory loss or Alzheimer’s. Now, when people are in their 60s, they begin to forget this and that. Gradually, they may also develop depression. Depression and Alzheimer’s are the actual “aging population problem.”

Why does this happen? Physically, they look very strong and healthy, yet they may be depressed. With many afflictions, memory loss is natural. Depression goes hand-in-hand with memory loss. These are problems of the mind. Why do these ailments appearing the mind? Why do their brains forget what just happeend yet remember everything from the past? This is backwards. These are the kinds of problems we see more often nowadays. Why is this? Because we have lost the moral principles of the family. So, the elderly become anxious. When they are left alone or when they do not feel respected and so on, this creates a state of mind that easily becomes unbalanced.

We must abide by ethics and moral principles and have the spirit of transmitting the Path. By observing the proper etiquette, even if five, four or three generations live together, each generation will set an example for the next, When the elderly are respected and treated with propriety, in a society with this kind of propriety, what problem is there for the aging population? In the past, if an elderly person was living with three or four generations under one roof, [we would say,] “You are so blessed! You have wealth, children and a long life. Happiness, prosperity and longevity are yours!” It was a thing to be proud of. Now the elderly live alone; this is very typical.

We ask, “Do you have children? Oh, don’t mention my children. How many do you have? Don’t bother counting.” Indeed, in our society, this has become the norm. But, when it comes to the life of the elderly, everyone treats it as an aging population problem. Every family should treat their parents as their treasure. We should be filial to them. These are the family morals we teach. If we can do this, how would there be any problem for our society? All would have happiness, prosperity and longevity. This would be praiseworthy.

But, this is already impossible in today’s society. Everyone is very talented and has received a high level of education; after they graduate, everyone must find a job. By going to work, they bring ever greater benefits to society. As the society develops more, the young people in the family become very busy. They either go to school or go to work, while the elderly stay at home bored. When they are always bored at home, how can their minds not give rise to anxiety? How can their minds not develop depression? The aging population problem lies here.

Why do the elderly remain in the villages? Why don’t they follow their children [to the city] as they get old? “It would be like locking them in a cage. They wouldn’t talk to anyone. At the village, they have their old friends. They can breathe the fresh air. They can come and go freely. So, naturally, they stay in the countryside.” But no matter how good the village environment, their hearts feel empty. This is a vicious cycle. When it comes to geriatrics and the aging population problem, by this time we can see there are many layers of problems.

When we see a group of elderly people doing recycling, when we hear them talk, there is so much wisdom. Yesterday, I saw one of our recycling volunteers who is in her 80s. Every day she is happy; she is always at the recycling station. Someone asked her, “Why work so hard like this? Being able to do this is a blessing! What are you doing all this for? I’m doing this for Tzu Chi. Tzu Chi can saves people’s lives.”

The same person then asked, “Doesn’t Tzu Chi already have a lot of money? You still do this to give money to Tzu Chi?” She said, “Think about it. Master wants to save lives. We have to regularly save up some money. Sometimes saving people in foreign countries costs a lot of money. Wherever there are disasters in Taiwan, she will save them too. This all requires regularly saving money. As people say, ‘When it is sunny, save up provisions for a rainy day.’ Don’t people say Tzu Chi has a lot of land?” She answered, “That’s right. Without the land, how would we have space to do recycling work?”

Hearing about this yesterday made me feel so happy inside. I wish I could tell her directly, “You are very wise!” I wish I could give her a pat on the back. Truly, look at how pure and innocent she is. It is this simple. The ancients indeed said, “When it is sunny, save up provisions for a rainy day.” This is a rule; this is something to follow. We do not spend money carelessly just because we have it. People used to say, “This is a lot of spending. A lot of spending.” Now we know they mean spending money. In Taiwanese we would say “paying money,” while now in Mandarin we say “spending money.” In Taiwanese now we also say “spending” money. This is how it is.

So, we can say that people nowadays not living according to the rules creates many problem. The principles of the Buddha-Dharma must be [taught] according to the rules. This type of “silent consent” is a response to requests for teachings or requests for the Buddha to [accept] offerings. If the Buddha gives silent consent, it means that He agrees. This is His demeanor in accepting a request. So, “The Dharma is like this, as it follows the ways of previous Buddhas.” This is how the Dharma is spread. It follows a type of etiquette, which is considered a rule.

“Heavenly beings respect, long for and admire Him. They are different from unenlightened beings.” Heavenly beings respect these rules of etiquette. So, they came from the Brahma heavens, scattering flowers as offerings to the Buddha and offering up their palaces. This showed their utmost sincerity. This shows that heavenly beings understand how hard it is to encounter a Buddha. It take a long time for a Buddha to appear. It is not easy to be present when the Buddha turns the Dharma-wheel. This is the etiquette heavenly beings follow to show respect for the Buddha. They are different from unenlightened beings.

When the Buddha appeared in this world, there were those who did not respect the Buddha. There are also many stories of people who tried to harm the Buddha. This is how unenlightened beings are. Unenlightened beings live in this evil world of Five Turbidities. The Buddha came to this world of endurance, this place where the Five Destinies coexist. Unenlightened beings turn against the path of the Enlightened One. As they disrupt the world, the Buddha came to this world to teach the Dharma, to help these disruptive unenlightened beings find the right path and walk toward the path to enlightenment. Inevitably, unenlightened beings who go against the Path will set up all kinds nets of afflictions and ignorance, ensnaring many people so they cannot be liberated.

Thus, heavenly beings had to have engaged in spiritual practice to be born in the heaven realm. Not only did they cultivate blessings, they practiced the precepts. Take those in the Brahma heavens for example. They can enjoy “form,” enjoy material things, but their minds remain pure, and they still diligently seek the Dharma. Though their purifying practice has brought them to the state of the Four Dhyanas, they have not yet realized how to end the cycle of birth and death. How do they end their cyclic existence? If their mind is contaminated again and they give rise to a thought of ignorance, the Twelve Links of Cyclic Existence will begin again, and they will remain entangled [in the net]. They still have love, hate, passion and animosity, and when they are defiled by an ignorant thought, the net of ignorance will again open, and they will be ensnared by their own ignorance. They are still unable to escape cyclic existence.

In the Brahma heavens, they know that when it comes to the true principles of ending cyclic existence, they have not yet truly made the breakthrough to experience it for themselves. So, it is rare to encounter a Buddha in this world and even more difficult to encounter the turning of the Great Dharma-wheel. Thus, with a mind of utmost reverence, they came from the east to the west to search for this light of true principles. Coming in this way, heavenly beings show their respect and admiration for the Buddha; this is different from unenlightened beings.

“Non-Buddhist practitioners were enabled to see and hear it so that the Path would exist.” The Buddha attained Buddhahood in this world. Though these unenlightened beings had gone astray in their spiritual practice, going against the Path, the Buddha still came to this world, appearing in the human realm to teach the Dharma. Even non-Buddhist practitioners who were against the Buddha-Dharma would still have the opportunity to encounter the Buddha-Dharma.

When the Buddha was in this world, there was a group of non-Buddhist practitioners who tried to think of everything they could to break up the Buddha’s Sangha and disrupt His teaching of the true principles. They got together to think on this. After a while, one of them said, “Why not find a butcher, someone who kills pigs and living things, and tell him to ask the Buddha to accept his offerings.”

They actually found a well-known butcher; killing pigs and so on, all kinds of living beings, was the profession he specialized in. When he heard their request, he thought, “These people have so much respect for the Buddha that they asked me to make offerings to Him. This creates merits, so I should do it. If I have a chance to make an offering to the Buddha, that is my blessing. But I am a butcher.” However, these non-Buddhist practitioners continued to encourage him, so he went before the Buddha. These non-Buddhist practitioners also came to see how the Buddha would respond to this butcher. Would He accept the request or refuse this butcher who killed for a living? They all followed him.

The butcher came before the Buddha and respectfully prostrated to him. With a reverent mind, he put his palms together and faced the Buddha. He openly said, “Venerable Buddha, I am a butcher in this village. My occupation is one of killing living beings. Though this is my occupation, Venerable Buddha, I also greatly admire You. I hope You will accept my invitation to come to my home to accept my offerings. But, I do not know if you will reject me. Since the work I do is so terrible, I do not know if you will turn me away.”

The Buddha replied, “Everything follows the law of karma. When evil karma has matured, naturally you will fall into a lower realm. When you have enough good karma and blessings, naturally you will encounter the” “causes and conditions to attain deliverance.” The Buddha responded to him in this way. Then, the Buddha reminded him again, “If there are good deeds to be done, you must quickly seize the opportunity. Evil and good deeds are each separate. When evil karmic effects mature, naturally you will fall into a lower realm. With good karma, when blessed retributions come,” “you must quickly seize them and take action.” After giving this response, the Buddha expressed His acceptance and told him to quickly go back to prepare his offerings to the Sangha and the Buddha. The butcher was very happy, and he went back to make preparations.

Meanwhile the non-Buddhist practitioners, upon hearing this, opened their minds and understood. The Buddha’s reply was perfect. “Each faces their own karmic retributions. If you have committed evil in the past, when the negative retribution matures, you will fall into the lower realms. If you have positive causes and conditions, you must quickly seize the chance to do good deeds. Go home and prepare; I will accept your offerings.” There was no fault to find in this. So, these non-Buddhist practitioners greatly admired Him. They could not help but come before the Buddha at the same time to pay respect and ask to take refuge with Him to become His disciples.

So, when non-Buddhist practitioners see and hear the teachings, the Path will [continue to] exist. The Path will naturally be passed on. Therefore, we should always be mindful. In listening to and spreading the Dharma, there are rules and propriety; we must always spread the Dharma in this way. We must do the same with the moral principles of the family. Otherwise, if the Dharma is shared improperly or is not shared, this world will be in chaos.

So, the previous sutra passage says,

“At that time, all the Brahma kings, having extolled the Buddha in verse, each spoke these words, ‘We only pray that the World-Honored One will turn the Dharma-wheel and deliver and liberate sentient beings by opening the path to Nirvana.'”

They asked Him to immediately open a path to Nirvana. All Brahma kings greatly respected the Buddha. They extolled the Buddha and praised Him again in verses, hoping that all would take the Dharma to heart and that those in future generations would earnestly listen to and respect the Dharma; they must respect the Dharma.

So, “Then the Brahma kings, with one mind and one voice, spoke in verse.” They began to speak these verses. “Hero of the World, Two-footed Honored One, we only pray you will expound the Dharma and use Your power of great compassion to deliver suffering, afflicted sentient beings.”

This was the previous sutra passage.

The next sutra passage states,

“At that time, Great Unhindered Wisdom Superior Tathagata silently consented.”

Those Brahma kings had this kind of respect. They reverently and sincerely requested the Dharma. This was so that they themselves could more thoroughly understand the path to ending cyclic existence. It was also to request the Dharma on behalf of all sentient beings, in the hope that everyone can eliminate ignorance and follow the Dharma and the Path. This was the mindset of the Brahma kings. They asked the Buddha to turn the Dharma-wheel. The Buddha silently consented in this way. He agreed to turn the Great Dharma-wheel.

This Great Dharma-wheel was different from the teachings He usually gave. He was going to teach the Lotus Sutra. The 16 princes had asked the Buddha to turn the Dharma-wheel. Then following the light, heavenly beings also came and requested the Dharma. So, the Buddha’s remaining silent meant He agreed to the request of the 16 princes. This “silence” meant He will speak, but He was still waiting. He was waiting for the heavenly beings to all arrive, for only heavenly beings from the east had arrived. So, He “silently consented.”

At that time, Great Unhindered Wisdom Superior Tathagata silently consented: A Buddha’s sign indicating consent could appear in many different ways. Sometimes He nodded His head; this time He showed consent with His body

This is “a Buddha’s sign indicating consent.” This means that He agreed. “Alright, please wait another moment because those from other directions are not here yet.” So, “[This sign] could appear in different ways. Sometimes He nodded His head”; this is showing consent with His body. Sometimes He was silent. This is silent consent. Or He might have nodded His head, like the way we say “Ok.” Although He did not make a sound, He nodded His head; this is using the body. His action signaled He was not opposed; He nodded His head.

“Or, He might say, ‘I will speak for you.’ Very well, I will tell you.” This is “consent through words.” Today He just remained silent; which shows consent in His mind.

Or, He might say, “I will speak for you.” This is consent through words. Today He just remained silent, which shows consent in His mind. Or, He might say, “Stop, stop.” This shows He did not consent.

He could indicate agreement to teach the Dharma in these different ways. He had already agreed in His mind. So, He remained silent and did not respond because He already consented in His mind. Sometimes He will speak. For example, when the butcher came to make a request of the Buddha, He said, “If blessings come, quickly seize the opportunity. Go back quickly to prepare”; this was with words. Or, He could use a movement of the body. He could assent by nodding His head. These are all ways to show His consent to teach the Dharma. Or He could say, “Stop, stop.” When Sariputra requested the Dharma, the Buddha said to him, “Stop, stop! There is no need to speak further. Enough, your respect is not yet what it must be. Sentient beings’ capabilities are not yet even. Your request for the Dharma is not very reverent.” So He said, “Stop, stop, stop.” Three times He was asked; three times He refused. This was when Sakyamuni Buddha was in the world and just beginning to teach the Lotus Sutra. [Sariputra] requested, and the Buddha refused.

Everyone should still remember this.

So, here His “silent consent” means. All Buddhas’ demeanor in accepting a request. “is silent consent.”

“The Dharma is like this; there are four reasons.” It follows the ways of previous Buddhas. It enables heavenly beings and humans to give rise to respect, longing and admiration. It is different from what unenlightened beings and non-Buddhist practitioners do, and it enables them to see and hear so the Path will exist. These are the benefits of the Four Siddhantas.

There are four reasons. First, “It follows the ways of previous Buddhas.” These are the rules; the rules are like this. Second, “It enables heavenly beings and humans to give rise to respect, longing and admiration.” He hopes that everyone will give rise to respect. Not just humans, but heavenly beings too must express their respect for the Buddha. So, everyone had to clearly understand that previously, the 16 princes had already requested the Dharma and the turning of the Dharma-wheel. Those heavenly beings in Brahma Heaven also understood that the Buddha would turn the Great Dharma-wheel. But they still followed etiquette and came before the Buddha to request that He turn the Dharma-wheel. This is to show the heavenly beings’ respect and longing. It was not just the Brahma kings of the east who came to make this request. Behind them were still many others who would also come to request that the Buddha turn the Dharma-wheel. This showed heavenly beings’ respect and longing.

Third, “This is different from what unenlightened beings” “and non-Buddhist practitioners do.” In this world, regarding the Buddha-Dharma, there are many more who do not respect it than those who do. They are unenlightened beings; they do not respect the Dharma in this world. Fourth, “It enables them to see and hear.” No matter what, heavenly beings and humans express their utmost respect to help everyone understand how to spread the Dharma. We must respect the Dharma. It is not easy for the Dharma to appear in this world. Everyone should respect the Dharma. So, this is how it can be seen and heard. By showing such deep respect, even those who do not respect the Dharma will give rise to a sense of respect. This is being a role model. This is teaching through actions. Through their actions they teach ordinary people. With etiquette they manifest the spirit of transmitting the Path. These are teachings of etiquette, a way of teaching by example. It is in this way that the Path can continue to be passed down.

These are also known as the Four Siddhantas. They are the worldly life siddhanta, the individual siddhanta, the curative siddhanta and the supreme meaning siddhanta. We have spoken of them previously. For the sake of the world, the Buddha-Dharma must be shared widely. Thus, we must have great respect so that the Buddha-Dharma will remain forever. We must practice this kind of etiquette. Sentient beings’ afflictions, ignorance and delusion are very severe. They need the Buddha-Dharma, the Dharma-medicine, to cure them. Greed, anger, ignorance, arrogance, doubt, these afflictions, must be treated with the Dharma. So, for the sake of the world and heavenly beings, humans, heavenly beings, all in the Three Realms, the Buddha will turn the Great Dharma-wheel to expound the ultimate, great principles for ending cyclic existence. For this reason, heavenly beings passed through 500 trillion lands, coming from far away, to gather together to request the Dharma.

This means we must have great respect, great respect for the Dharma. Though the Dharma is repeated many times, it is explained over and over so that everyone can understand clearly. The sutras are not just what is written in text; the principles remain unchanged from ancient times till today. Moreover, as times change, the Dharma is the medicine that the world needs. With society the way it is now, we must use the spirit of the Buddha-Dharma to thoroughly understand and observe the way modern people live. What medicine can we apply to safeguard the Path and the principles and preserve the ethics for living in this world? These principles have remain unchanged since ancient times. So, we must not treat this as an inconvenience; we must continue to mindfully listen to the Dharma and observe the ways people live in this world so that we may comprehend.

The next sutra passage states, “Moreover, bhiksus, in the 500 trillion lands to the southeast, all the great Brahma kings each saw their palaces illuminated by a great radiance, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration, then immediately went to visit one another to discuss this matter.”

Sakyamuni Buddha again reminded the bhiksus at the Lotus Assembly, again reminded everyone, that in the era of Great Unhindered Wisdom Superior, in addition to those who came west from the east, similarly in the southeast, there were also 500 trillion lands in which Brahma kings likewise saw their own palaces illuminated, likewise jumped with joy, likewise gave rise to a rare and precious aspiration and likewise discussed this matter together.

Previously, we only talked about the east. Now, we are talking about the Brahma kings of the southeast. They also saw this light and discussed it together. Where was this light coming from? Everyone knew that this light was shining from the northwest to the southeast. Their palaces were similarly illuminated by a great radiance. Everyone discussed this matter together. Where was the light coming from? This is the same as what we said previously. “Each of the Brahma kings had this thought.” Everyone had the same thought. Altogether, “with their palaces,” those in the southeast traveled toward the northwest. They followed the same etiquette and rules and also asked the Buddha to turn the Dharma-wheel.

In conclusion, in learning the Buddha’s Way, we must always be mindful. If we are always mindful, even a single phrase, a simple [teaching], contains its own etiquette. There are profound principles behind these rules. They may appear simple, just like how in this world, in order to maintain harmony in the family, there must also be propriety and etiquette. If the family has no propriety and etiquette, then their [attitude] toward the elderly will become more disrespectful with each successive generation. Then they will feel that the elderly are simply taking up space at home. They will not consider how the family they created brought stability and allowed us to enjoy a comfortable life. They easily forget [the elderly’s] grace and give rise to feelings of loathing. The way they treat them reflect their annoyance. They feel, “With my parents here, it is a great inconvenience. I have to go home and prepare their meals.” This is how people feel nowadays.

Should they be like this? This goes against principles and morals. When we go against principles and morals, we are not following rules of etiquette. So, we must earnestly listen to the Dharma, constantly follow the principles and stay on the right path. The great Bodhi-path to enlightenment is the brightest, most ultimate principles in life. So everyone, please always be mindful.

Episode 1013 – The Turning of the Wondrous Dharma-wheel

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>> They upheld precepts and cultivated blessings with sincerity and integrity and took in the virtue of faith and steadfastness. The palaces are the results of past lifetimes of making offerings and creating blessed karma. Practicing virtuous Dharma, going among people, is cultivating flawless effects and causes. Starting from that original intent, they sincerely came closer from afar.

>> They upheld precepts and cultivated blessings with sincerity and integrity and took in the virtue of faith and steadfastness. The palaces are the results of past lifetimes of making offerings and creating blessed karma. Practicing virtuous Dharma, going among people, is cultivating flawless effects and causes. Starting from that original intent, they sincerely came closer from afar.

>> “With blessings from our former existences, our palaces are magnificently adorned. Now we present them to the World-Honored One, only wishing that You mercifully accept them.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> “With blessings from our former existences, our palaces are magnificently adorned. Now we present them to the World-Honored One, only wishing that You mercifully accept them.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time, all the Brahma kings, having extolled the Buddha in verse, each spoke these words, ‘We only pray that the World-Honored One will turn the Dharma-wheel and deliver and liberate sentient beings by opening the path to Nirvana.'”
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> This explains that the Brahma Kings from the East asked Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel, and the Buddha silently agreed.

>> At that time, all the Brahma kings extolled the Buddha in verse: It first expressed that they made offerings to show respect for the teachings and principles. They revered the Dharma, praised the Buddha and made offerings. They praised Him in verse to express [taking] refuge and sincere reverence.

>> Each spoke these words, “We only pray that the World-Honored One, will turn the Dharma-wheel”: They entreated the World-Honored One, praying only that for the sake of assembly He would turn the wondrous Dharma-wheel.

>>[He will] deliver and liberate sentient beings by opening the path to Nirvana: He saves and liberates all sentient beings by opening and revealing the flawless path to Nirvana.

>>”Then the Brahma kings, with one mind and one voice, spoke in verse, Hero of the World, Two-footed Honored One, we only pray you will expound the Dharma and use Your power of great compassion to deliver suffering, afflicted sentient beings.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> Hero of the World, Two-footed Honored One, we only pray You will expound the Dharma: He is the mighty hero of the world, replete with the feet of blessings and wisdom, and the supremely honored one. They only hoped that He would expound all Dharma for the assembly.

>> Use Your power of great compassion to deliver suffering, afflicted sentient beings: He uses the power of great loving-kindness to bestow all happiness and uses the power of great compassion to relieve all suffering, thus enabling all sentient beings to be able to attain liberation from the sea of suffering and afflictions.

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[“They upheld precepts and cultivated blessings with sincerity and integrity and took in the virtue of faith and steadfastness.
The palaces are the results of past lifetimes of making offerings and creating blessed karma.
Practicing virtuous Dharma, going among people, is cultivating flawless effects and causes.
Starting from that original intent, they sincerely came closer from afar.”

To engage in spiritual practice, we must begin with a heart of utmost reverence. When our direction is correct, we must be determined in our faith, and we must be truly mindful in our daily living. All people, matters and things are opportunities for us to regularly cultivate sincerity, integrity, faith and steadfastness. Since we are cultivating blessings, we must simultaneously uphold precepts. Sincerity means being genuine and true towards others. This is sincerity. If, as individuals, we are not sincere, it will be impossible to harmonize with others. Everyone has their own mindset, but if each goes in a different direction, then our path will lack integrity. Then how can we model the principles of the world? So, we should uphold precepts and cultivate blessings. Upholding the principles and cultivating blessings comes from our sincerity. Our direction must also be correct in order to persist in upholding precepts and to avoid getting mixed up over our discipline. So, integrity and sincerity are very important for us as spiritual practitioners.

They are not only for spiritual practitioners; everyone in society needs sincerity and integrity. Only then can the rules and precepts be observed. If rules and precepts are well-observed, naturally we have the virtues of faith and steadfastness. We must establish credit with others. Our word must be stronger than a written contract. Without trustworthiness, even a written contract is useless. Some say, “Talk is cheap. Let’s look at the contract; let’s see what it says in black and white.” Without sincerity, even that which is written down on paper is also open to different interpretations. Nowadays, the world is in chaos. Things are now written down, and because they are written down, based on the way they are written, if people want to find fault with them, they can also create a situation where our society cannot find peace.

So, when it comes to faith and trustworthiness, whenever we speak, our word should carry the same weight as Mt. Tai. Whenever we say something, our word carries weight, so we must be very careful with what we say. This is why we say that faith and trustworthiness is the source of our character. “I believe in what so-and-so says. If it is what such-and-such says, after you hear, he will probably change anyway. It doesn’t really matter what they say.” When you can trust what someone says, their [words] carry the same weight as Mt. Tai. Therefore, in our regular spiritual practice, faith and trustworthiness are very important.

In the Chapter on Skillful Means and the Chapter on Parables, faith is continually emphasized. So, when people do not have faith, they are like cars without wheels; they are unable to advance forward on the path. So, we must have faith and steadfastness, authenticity and trustworthiness. If someone is true and steadfast, others who work with him will certainly be at ease. To put people’s minds at ease, we must preserve our faith and steadfastness. These are virtues, which help people trust us. People who practice according to the teachings are people with virtues. So, we “Uphold precepts and cultivate blessings with sincerity and integrity, take in the virtue of faith and steadfastness.” These are very important.

For instance, recently in the. Chapter on the Parable of the Conjured City, when Great Unhindered Superior Wisdom Buddha sat in the place of enlightenment, we continually spoke of how. [His radiance] shone through time and space, from the Brahma heavens down to hell and so on. There was just a single ray of light and as I continually shared with everyone, that light is the principles, the true principles. This ray of light, these principles, have remain unchanged throughout time. We must have deep faith in this. We who transmigrate throughout the Six Realms also must believe in the law of karmic retribution.

We often read in the newspaper today of how animals can be more loyal than humans, how they can be more intelligent than people. There are stories like this about animals. They are not just stories; they are true. News reports like this often come out. Clearly animals, those in the animal realm, have natures just like ours. Instead it is we humans who create karma. We often hear of how people, when a single thought goes astray, bring harm to themselves and to others and even cause endless disasters and calamities. Only in the human world do we hear of these things.

The Buddha taught us of causes and conditions, of the law of karmic cause and effect. When we see humans rampantly killing animals, we should heighten our awareness. Wherever manmade calamities happen, creating tragic and painful situations, this collective karma, sentient beings’ collective karma, was what we created in past lifetimes. So many people created the same karma, bringing such sorrow and suffering to so many now. There are many such cases. Seeing actual karmic retributions in the world, we can believe in the karmic law of cause and effect that the Buddha taught.

Some people created blessings and can now enjoy heavenly blessings. There are different levels of heavenly blessings. We should understand how blessings are created. There is deep and shallow, great and small. No matter how many heavenly blessings one enjoys, or how long one lives, the time for that will always pass. As for space, whatever space one may enjoy oneself in, one’s blessings will always run out eventually. So, we still need to engage in spiritual practice. How do we cultivate our mind so it is undefiled, without contamination and attachments? Those who can do this are in the Brahma heavens where they enjoy all kinds of tangible objects and material blessings. However, they have no sexual desires nor that kind of behavior. So, their hearts are very pure. They enjoy all sorts of material blessings. This is in the Brahma heavens. These heavens are the ultimate blessed retribution.

But those there understand the principles. Although they enjoy the Four Dhyana Heavens, the four highest states of meditation, where the mind remains stable and fixed, completely unshakable, they know their blessings will eventually come to an end. It is still impossible for them to transcend cyclic existence. When blessings are exhausted, negative karma still remains, and they still fall into the human, hell, hungry ghost or animal realm. So, although their palaces were magnificent, they were the “results of past lifetimes of making offerings and creating blessed karma.” They had created a great deal of blessed karma. Not only had they created blessed karma, they were people who followed the precepts. They just did not yet have the ultimate understanding of the principles.

This is like Hearers and Solitary Realizers. They understand all of the Buddha’s teachings, but they only practice for themselves; they just want to have completely pure minds. Who knows when their causes and conditions will again present themselves? Once they give rise to a deluded thought, their blessings will be depleted. That deluded thought will cause them to again create defiled karma. Once they create karma again, once they open the door to karma, their ignorance naturally multiplies, and they again fall into the Three Evil Destinies, the Five Destinies and the four forms of birth. So, merely cultivating blessings and enjoying them is not our goal. Fame, wealth and status are as fleeting as clouds. This is why there have been many wise people who gave up fame, wealth and status to focus solely upon spiritual practice. As they practice in society, what do they do? They cultivate virtuous Dharma for society’s sake. They are “cultivating flawless effects and causes.”

They upheld precepts and cultivated blessings with sincerity and integrity and took in the virtue of faith and steadfastness. The palaces are the results of past lifetimes of making offerings and creating blessed karma. Practicing virtuous Dharma, going among people, is cultivating flawless effects and causes. Starting from that original intent, they sincerely came closer from afar.

“Practicing virtuous Dharma, going among people, is cultivating flawless effects and causes.” There are all kinds of people, with all kinds of habitual tendencies, all kinds of suffering and all kinds of ignorance. When people have so many habitual tendencies, so much suffering and ignorance, who will come and save them? Only the Buddha and the Bodhisattvas! The Buddha, in His compassion, came to the world lifetime after lifetime with the heart of a Bodhisattva to go among people and teach and transform others, to cultivate these flawless effects and causes. As they do so, Bodhisattvas do not seek blessings nor do they seek fame in society. When people contrive to seek blessings or fame, those are all flawed phenomena. These [practitioners] have Bodhisattva-aspirations. People are their spiritual training grounds. They must experience sentient beings’ habitual tendencies, afflictions and ignorance as a training ground to increase their wisdom. By cultivating wholesome and blessed affinities, they have flawless causes and flawless effects. Flawless effects and causes are found among people,

by facing sentient beings who are suffering painful retributions from creating negative karma. When we go among these people, we give our all to help them to understand, to help them realize, all while expecting absolutely nothing in return. This is what is meant by flawless. So, going among people to give of ourselves is what we call spiritual cultivation, cultivating virtuous Dharma. Virtuous Dharma is the Bodhi-path. The Bodhi-path of enlightenment is to go among people and give unconditionally. This is “cultivating flawless effects and causes.”

Thus, “Starting from that original intent.” Our original intent has existed since Beginningless Time. This is our earliest intention. It is like how the Brahma kings and their followers came seeking out the radiance. They came to the place of enlightenment of. Great Unhindered Wisdom Superior Buddha. They wanted to find the principles; similarly, our most original intent is that as we now engage in spiritual practice, we want to experience the truth of the principles. This sincere intent is to “come closer from afar,” from so very far away, as far away as Beginningless Time, right up until our thoughts in this moment. These thoughts are our nature of True Suchness, our true and sincere intent.

These thoughts never disappeared; they have been present since Beginningless Time. They have just been covered by ignorance. To have a way to eliminate this ignorance now, we need that ray of light, for only that can eliminate darkness and ignorance. If we seek world-transcending Dharma, we cannot find it merely by seeking worldly, contrived knowledge. What we seek is the unconditioned Dharma, the world-transcending Dharma. This is why we became monastic practitioners. So, I hope everyone can put their heart into comprehending the Buddha’s teachings.

The Buddha had to work very hard, for unenlightened beings’ minds were continually covered by ignorance, covered by the influence of worldly phenomena. Thus our minds lack clarity and cannot settle down. We cannot settle them, cannot concentrate, and because of this, we drift further and further away. This is what we must be mindful of. A Great Unhindered Superior Wisdom Buddha has existed within us since Beginningless Time. It has always been very close to us, for it is in our intrinsic nature. It is just that our ignorance pulls us farther and farther away from it. This makes us very worried and is also a pity.

We are seeing so many disasters in the world, and whenever there is a disaster, it is a great disaster affecting so many. This is truly worrisome. This is sentient beings’ collective karma! For decades, since before becoming a monastic, I have always believed that sentient beings create collective karma. It is true! With this collective karma, for the past few decades now, we have increasingly seen the retributions of collective karma manifesting. So, this is something we should really believe in.

“We who have come from the 500 trillion lands have set aside the joy of deep Samadhi in order to make offerings to the Buddha.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

The previous passage states, “We [have] come from the 500 trillion lands.” They had traveled through space from so far away! “[We] have set aside the joy of deep Samadhi in order to make offerings to the Buddha.” They had already engaged in spiritual practice. Having cultivated blessings in the past, they were now enjoying their blessings. They upheld precepts and cultivated blessings and as a result were reborn in the Brahma heavens, where they enjoyed material pleasures, while their minds remained pure and uncontaminated. Their happiness came from Samadhi, being totally free and at ease. However, they knew that their enjoyment of blessings would end one day. No matter long it lasted, it would eventually end. They knew that they had not fully penetrated the ultimate truth. So, they had to seek enlightenment, seek awakening. They had to awaken. Still, some confusion remained in them. They still could not escape cyclic existence. When their blessings were exhausted, they would still transmigrate in the Six Realms. They had still not put an end to cyclic existence, and because their awakening was not complete, they willingly set aside the joy of deep Samadhi in order to make offerings to the Buddha. They knew He would teach the Great Dharma, so they gave up the joy of Samadhi to come and draw near the Buddha.

“With blessings from our former existences, our palaces are magnificently adorned. Now we present them to the World-Honored One, only wishing that You mercifully accept them.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

So, “With blessings from our former existences, our palaces are magnificently adorned.” Having practiced like this since long ago, they had cultivated many blessings, so the pleasures they enjoyed were great. Now they wanted to reverently express that they [were willing] to give up everything. So, “Our palaces are magnificently adorned. Now we present them to the World-Honored One.” This shows they would give up everything. All of the Brahma kings were willing to abandon all of their enjoyments, to give up all that they loved most. Giving up these things was their way of making offerings. They gave up everything to use it all as an offering. Through these most reverent actions they made offerings, “presenting them to the World-Honored One.” They asked the Buddha to accept their token.

We in the world are also like this. “I am willing to do whatever it takes. For the true principles I willingly help others.” There are many who are willing to do this. There are lay practitioners who willingly give up everything to go and serve others. We monastics are the same. We have already parted from family and loved ones. What we seek is wisdom-life. We are unafraid of a difficult life, for without challenges and suffering, how could we be polished until we shine with the clarity of the true principles?

So, lay practitioners contribute material things, while we monastics dedicate our lives. This is how we make offerings. This is the attitude we should have when making offerings to the Buddha, the Dharma and the Sangha. True offerings to the Buddha, the Dharma and the Sangha are made like this; we part with the small for the sake of the great. This is true spiritual practice and reverent dedication.

The next passage says,

“At that time, all the Brahma kings, having extolled the Buddha in verse, each spoke these words ‘We only pray that the World-Honored One will turn the Dharma-wheel and deliver and liberate sentient beings by opening the path to Nirvana.'”

This says that at that time, besides expressing their reverence through prose, the Brahma kings felt that they should express it again in verse. The people who compiled this sutra also felt this section was very important. So, after finishing the long-form prose, they decided to repeat it again in verse to fix it deeper in the listeners’ memories so we can take the sutra’s principles to heart. They did not want the principles to go in one ear and out the other. That would be no different from not listening at all. So, the verse is shorter, but it nevertheless repeats the meaning.

In that passage they had already stated their praise for the Buddha’s spiritual practice and His turning of the Dharma-wheel. Their resolve to make offerings to the Buddha was such that they had come from places very far away, passing through 500 trillion lands. They begrudged no hardship in coming from far away. They wholeheartedly wished to make offerings and ask the Buddha to turn the Dharma-wheel. They had all expressed this intention, so “Each spoke these words.” They all told in one voice how, “We only pray that the World-Honored One will turn the Dharma-wheel and deliver and liberate sentient beings by opening the path to Nirvana.” They prayed the Buddha would turn the Dharma-wheel to deliver sentient beings, to open the tranquil and still path of eternal elimination of cyclic existence. This is the path to Nirvana. This was what the Brahma kings needed. They had enjoyed all the pleasures there were, but were still a little unclear on the principles. They had not yet eliminated cyclic existence. What they needed then was the True Dharma that could break cyclic existence. They asked the Buddha, in His compassion, to turn this Dharma-wheel.

So, this explains, “The Brahma kings from the east asked Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel.” The Buddha silently consented; He did not object.

The Brahma kings had already come from the east, and the Buddha had silently agreed, but He had not yet begun. So, at that time, “It first expressed that they made offerings.”

At that time, all the Brahma kings extolled the Buddha in verse: It first expressed that they made offerings to show respect for the teachings and principles. They revered the Dharma, praised the Buddha and made offerings. They praised Him in verse to express [taking] refuge and sincere reverence.

“It first expressed that they made offerings.” The passage first shows the sincerity with which they made offerings to the Buddha. This sincerity in making offerings was expressed through respect, through their attitude of utmost respect. Their respect was out of seeking the principles. They entreated the Buddha to teach them the principles which He had awakened to. “They revered the Dharma, praised the Buddha and made offerings.” They came and made offerings of their palaces to show they were willing to give all they had. It was expressly for the principles that they had made this trip and willingly made offerings. This is the meaning that the previous passage is trying to convey.

The next passage says, “Each spoke these words.” All had the same wish. So, we often speak of being united with one heart and speaking in unison with one voice. Many people were all thinking the same thing, so although the words came from different mouths, though everyone’s mouth is on their own face, their hearts had come together, thus what they expressed was the same thought. In this way, they “entreated the World-Honored One, praying only that for the sake of the assembly. He would turn the wondrous Dharma-wheel.”

Each spoke these words, ‘We only pray that the World-Honored One will turn the Dharma-wheel’: They entreated the World-Honored One, praying only that for the sake of assembly He would turn the wondrous Dharma-wheel.

We still remember how when. Sakyamuni Buddha attained Buddhahood, He had to deal with stubborn sentient beings who were so difficult to train and transform. What methods could He use in dealing with them? If sentient beings had no aspirations, if their capabilities were stubborn or inferior, if they would not take the Dharma to heart, what use was there in teaching them? There were also many heavenly beings who came then to entreat the Buddha to turn the Dharma-wheel. When any Buddha teaches the Great Dharma or first turns the Dharma-wheel, there is always this kind of ritual.

In particular, when the True Dharma is about to be taught, all beings from the Brahma heavens will come. This is because “He saves and liberates.” He “delivers and liberates sentient beings by opening the path to Nirvana.” This is not just in the case of the four forms of birth and the Five Destinies. It includes all in the Three Realms. Everyone within the Three Realms is included, since when heavenly blessings are depleted, they will similarly return to the Three Evil Destinies or the Six Destinies. So, He wanted to save them, help them all to be liberated. To “deliver and liberate sentient beings,” He had to open the path to Nirvana.

[He will] deliver and liberate sentient beings by opening the path to Nirvana: He saves and liberates all sentient beings by opening and revealing the flawless path to Nirvana.

Because sentient beings are extremely confused, they do not know where they come from or where they are going, so they await the path to Nirvana being opened. How important this path to Nirvana is! Thus it says, “He saves and liberates all sentient beings by opening and revealing the flawless path to Nirvana.”

That is the flawless Dharma, the true Bodhisattva-practice. They go among people while giving unconditionally, continually accumulating [virtue] in this way. This path is the path of the Bodhisattva. This is the path the Buddha originally opened, but if people do not walk the path, while the path will fundamentally be there, it will still need to be put it into practice.

So, the next passage again states,

“Then the Brahma kings, with one mind and one voice, spoke in verse.”

They said it again; having expressed it once, they said it again. They repeated themselves again in verse, saying.“Hero of the World, Two-footed Honored One, we only pray You will expound the Dharma and use Your power of great compassion to deliver suffering, afflicted sentient beings.”

This is what we must know. “Hero of the World, Two-footed Honored One….” The Buddha is replete with both blessings and wisdom, so He is known as the Two-footed Honored One. The Brahma kings’ wish was that the Buddha would expound the Dharma again. So, this hero of virtue and might in the world is replete with both blessings and wisdom. This is might and virtue.

Hero of the World, Two-footed Honored One, we only pray You will expound the Dharma: He is the mighty hero of the world, replete with the feet of blessings and wisdom, and the supremely honored one. They only hoped that He would expound all Dharma for the assembly.
The actions of some are so virtuous that even without announcing it, they are already teaching the Dharma. They need not even speak, for their appearance alone teaches the Dharma. This is [the Buddha’s] might and virtue. He is replete with the 32 Marks, perfect and complete in all virtues. Upon seeing Him, people naturally feel joyous; they can put down their afflictions. With the joy of taking the Dharma to heart, they naturally can carry out this path.

These are the merits and virtues of the Hero of the World, the Two-footed Honored One. Due to inner cultivation and external practice, His appearance was quite awe-inspiring, yet He was very warm. Everyone joyfully drew near Him. So, He was replete with both blessings and wisdom. He was “the supremely honored one. We only pray You will expound the Dharma for the assembly.”

Use Your power of great compassion to deliver suffering, afflicted sentient beings: He uses the power of great loving-kindness to bestow all happiness and uses the power of great compassion to relieve all suffering, thus enabling all sentient beings to be able to attain liberation from the sea of suffering and afflictions.

“Use Your power of great compassion to deliver suffering, afflicted sentient beings.” Because the Buddha uses the power of great compassion, He “bestows all happiness.” He bestowed all happiness to sentient beings. The Buddha looked upon sentient beings as His only child. He hoped that all could grasp the principles, that all would be free of afflictions and that all would work in concert with unity, harmony and love. A pure land in this world is what the Buddha hoped for. So it says, “He uses the power of great loving-kindness to bestow all happiness.” Helping sentient beings to always be joyous was the goal of the Buddha.

“He uses the power of great compassion to relieve all suffering.” Some sentient beings cannot open their minds; they have afflictions, create karma and are covered in ignorance. The Buddha compassionately taught them to help them be open and understanding. He helped them to eliminate the suffering from their afflictions and ignorance. He could “relieve all suffering, thus enabling all sentient beings to be able to attain liberation from the sea of suffering and afflictions.” He hoped everyone could cross over this sea of afflictions and suffering. There is not just material suffering; there is also much mental suffering. So, all of us should be mindful, mindful of giving our love, of giving with a love that is free of afflictions and attachments, a sincere love, as we go among the people. This is called “great loving-kindness.”

How can we purify society and people’s minds? How can we go among people to help them have peace and happiness and no afflictions? This is loving-kindness; loving-kindness is what will bring peace and stability to the world. It not only brings peace and stability and frees people of their suffering, it can also help to keep the seasons in order. The four seasons, spring, summer, autumn, winter, all will follow the appropriate order. It is because the four elements are imbalanced that the climate is changing now.

Take the news reports I have seen for instance. In the last two or three days, a strong typhoon has been forming over the ocean. They have been reporting that this typhoon is similar to Typhoon Herbert 20 years ago, but even stronger than Herbert. Even though the weather outside seems nice now, it is impermanent! It is not only impermanent, it is abnormal! It can change very rapidly. The weather seems to be fine right now, without wind or rain and is very sunny. However, above the ocean some distance away, there are high winds and low air pressure, winds and rain, fiercely rotating. It seems to be moving in Taiwan’s direction, continuously drawing nearer.

So, I also hope to take this opportunity to tell everyone to start making preparations, to heighten your vigilance and be ready. We must be very reverent and cautious with regard to this typhoon warning. How do we heighten our vigilance? We should heighten our reverence. We must be reverent. We cannot just be reverent during times of need; we should be reverent in every second.

So, reverence is our spiritual practice. We should have sincerity, integrity, faith and steadfastness in our spiritual practice. “They upheld precepts and cultivated blessings with sincerity and integrity and took in the virtue of faith and steadfastness.” This is how we should be reverent. So, even for a moment this reverence should never leave our hearts. It is the same with our sincere offerings. Starting from the moment we formed aspirations, no matter how long ago it was, from Beginningless Time until now, we have come closer from afar. We must not let this mindset change. Our reverence and will to practice must never change. This requires us to be reverent in every moment. I hope that everyone is always mindful and reverent in every moment. Let us always be mindful!

Episode 1012 – Cultivate Flawless Seeds through Flawed Fruits

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>> Searching for the source of the radiance, their intent in coming was of utmost sincerity. The light speedily came from afar, yet they did not begrudge the distance of light-years. Their heavenly blessings were extraordinary, yet they set aside the joy of ease and peace. In pure Brahma heavens, they meditated and cultivated blessings in order to make offerings to the Buddha.

>> “A World-Honored One is profoundly rare and difficult to encounter. You are replete with infinite merits and virtues and are able to save and protect all. Great teacher of heavenly beings and humans, have compassion for the world and all sentient beings of the ten directions, so that all will universally receive benefits.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> “We who have come from the 500 trillion lands have set aside the joy of deep Samadhi in order to make offerings to the Buddha. With blessings from our former existences, our palaces are magnificently adorned. Now we present them to the World-Honored One, only wishing that You mercifully accept them.”
[Lotus Sutra, Chapter 7 – On the Conjured City]

>> [They] set aside the joy of deep Samadhi in order to make offerings to the Buddha: All these Brahma kings abide single-mindedly in Samadhi and the joy of stillness and tranquility. Because of the Buddha’s radiance, they set aside the joy of Samadhi and came from afar in order to make offerings to the Buddha.

>> This explains that their intent in coming was sincere, and they came from afar at the speed of the wind and did not begrudge the trouble of traveling the light years of distance. Their heavenly blessings were extraordinary, yet they set aside the joy of Samadhi in order to come to make offerings to the Buddha.

>> With blessings from our former existences, our palaces are magnificently adorned: We have all cultivated blessings of Samadhi in previous lifetimes and were thus reborn in the Brahma heavens. The palaces we received in response are truly magnificent and wonderful.

>> Now we present them to the World-Honored One, only wishing that You mercifully accept them: They now used the palaces of heavenly treasures that they journeyed on to make offerings to the World-Honored One. They only wished He would mercifully accept them. They requested that He examine their sincerity and accept their offerings. Their palaces were attained as the result of their blessings from past lifetimes. They presented their own enjoyment to share with the Buddha. This is using flawed effects to cultivate flawless causes.

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“Searching for the source of the radiance, their intent in coming was of utmost sincerity.
The light speedily came from afar, yet they did not begrudge the distance of light-years.
Their heavenly blessings were extraordinary, yet they set aside the joy of ease and peace.
In pure Brahma heavens, they meditated and cultivated blessings in order to make offerings to the Buddha.”

This passage is in response to the recent [teachings]. We have been talking about how. Great Unhindered Wisdom Superior Buddha taught the Lotus Sutra. The 16 princes requested the Dharma, and the radiance from the Dharma-assembly illuminated the worlds in the east. In the Brahma heavens, starting from the east, all those in the ten directions saw this radiance and came seeking [the source of] the light. They all came from very faraway places, throughout 500 trillion lands. This is describing the space that was covered; it was very vast and wide 500 trillion [lands] is so many, and they are so far away. So many came with their palaces from very distant places, just to look for [the source of] this radiance. They followed the light back to its source and thus knew the light was from a Great Enlightened One appearing in the world. So, these Brahma kings, along with their palaces, all came because of this light, wanting to find the source of the light.

We have said that this radiance, this light, represents the principles, which for heavenly beings are unsurpassed precious treasures, exactly the principles that the heavenly beings had always been seeking. They already enjoyed much tangible material wealth. But no matter how much they enjoyed themselves, they knew there would be a time when their heavenly blessings would be depleted. Only the true principles are everlasting. So, true principles were like that radiance. They wanted to seek out the radiance, to find the source of the light, which means the source of the principles. Thus, they came “searching for the source of the radiance,” and “their intent was of utmost sincerity.” It was with utmost reverence and sincerity that they came to seek the source of the principles.

So, it says, “The light speedily came from afar.” The distance was calculated by light-years; it was very far. A light year is more than 9.4 trillion kilometers. This is very, very far. This is only one light year, to say nothing of 500 trillion [lands]. Think about how long, how vast and how distant this is! We constantly mention the four elements, or rather, the five elements. Aside from the four elements of earth, water, fire and air, there is also “space,” which is what pervades the universe. This is so vast and broad that it pervades the whole universe. It is not one solar system; there are many others. For example, scientists have discovered that there is a second Earth. The distance of this second Earth from our Earth is 1400 light-years.

Light-years are used to calculate long distances. As for the 500 trillion palaces in Brahma heavens, from this number, we can imagine how many, how far and how vast this is. So, “The light speedily came from afar, yet they did not begrudge the distance of light years.” The principles came to them at a fast speed. In the world of the Buddha, of Great Unhindered Wisdom Superior Buddha, when He was about to turn the Dharma-wheel, that radiance traveled so fast and so far to reach such distant places. Yet, they did not begrudge the trouble of [travelling] from places so far away; these Brahma kings still gathered together and, in a very short amount of time, found this radiance and gathered there. This represents their great sincerity.

Those in the Brahma heavens have “extraordinary heavenly blessings.” Only those with very great heavenly blessings are able to be born in the Brahma heavens. In the Brahma heavens, “they set aside the joy of ease and peace.” In the Brahma heavens, they are able to enjoy the pleasures of their material wealth. Why go to such trouble, for just a principle, of speedily travelling from the east to the west in their search? Those from all of the ten directions gathered in the Buddha’s place of enlightenment.

Thus, “They set aside the joy of ease and peace.” They could have enjoyed such pleasures in their palaces, but they spent a very long time to pass over a very great distance. So, they needed to travel at the speed of light. The speed of light is very fast. “They came from afar yet they did not begrudge the distance of light years.” How far was it? It was so far that it had to be calculated in light-years. And they had to pass over 500 trillion [lands]. Distances among the palaces in the Brahma heavens were very great, very far. Even across such a vast and great distance, they wanted to gather in this place, the Dharma-assembly where He was teaching. It is clear that they were reverent. “Their heavenly blessings were extraordinary.” They had such great heavenly blessings, but however great their heavenly blessings were, they were not everlasting. Therefore, they were willing to set aside the heavenly blessings they enjoyed there. Though they were joyful, at ease and at peace, they were still willing to give all this up.

So, “In pure Brahma heavens, they meditated and cultivated blessings in order to make offerings to the Buddha.” The Brahma heavens are a pure and undefiled world. In the form realm, the Brahma heavens are the cleanest, most free of desires and purest. These are the supreme Brahma heavens. In the form realm, where material objects are still visible, these are the places most pure and free of desires. Everyone there practices meditation. What they take pleasure in is the joy of meditation. In their life, they take pleasure in meditation. This happy state is the life of those in the Brahma heavens.

Meditation is also called “cultivating contemplation,” as well as concentration (Samadhi). So, they set aside the joy of meditation, that happiness, the joy of being at ease and peace in meditation, in order to make offerings to the Buddha. They were able to be born in the Brahma heavens, in a pure and undefiled world, because they had practiced when in the human world. They had not only created blessings but also upheld precepts. Having uphelding precepts and created blessings to a great extent, they were able to be born in the Brahma heavens and enjoy such pleasures there. Yet in order to seek the light of the principles, they came from such faraway places. It is clear that the principles are respected and revered by all heavenly beings.

So, one day, just before dawn, the Buddha sat tranquilly in that place. Suddenly a heavenly being came from Trayastrimsa Heaven holding flowers and, in a dignified manner, offered them to the Buddha. When the heavenly being came, there was an auspicious light surrounding him. Everyone in the Sangha felt it. Why was there this auspicious light gathering around the Buddha? These bhiksus saw this and felt this was an inconceivable state. They also saw the Buddha’s faint smile. Everyone felt that it was very strange. At this moment, what exactly was the Buddha’s state of mind and where did this auspicious sign come from? They all came together to ask the Buddha.

The Buddha slowly opened his eyes and saw that these disciples had already surrounded him. The Buddha, Sakyamuni Buddha, then said, “Nearby, there is a group of Brahmins holding a flower festival by a clear pond.” They had collected the most beautiful flowers and came to banks of the pond to display all kinds of beautiful flowers. This was a festival that the wealthy, the blessed, would hold every year. It was held by a clear pond, a place with very beautiful scenery. People would surround the clear pond to enjoy different flowers from many places.

Among those people, there was a Brahmin who had asked a flower picker to go to a distant and remote mountain to pick the most exquisite flowers for him. The flower picker really went, and the flowers that he picked from the mountain were quite singular. He put various kinds of flowers in a vase and happily returned with his harvest. On his way back, he encountered the Buddha, and on seeing the Buddha, he gave rise to joy. The Buddha possessed the 32 Marks and walked like the wind. Seeing Him from afar, the man was very happy. Unable to help himself, he came before the Buddha and offered the flowers to Him.

He thought to himself, “To be able to encounter the Buddha and make offerings to Him is not easy at all. Now I can see the Buddha and personally present flowers as offerings to him. This is such a rare opportunity. After I have made offerings to the Buddha, I can quickly go back to the mountain to pick flowers; I can always pick more flowers, but the chance to make offerings to the Buddha is not easy to come by at all.” So, he seized the moment and immediately presented the flowers as offerings to the Buddha.

After this man made his offering to the Buddha, the Buddha gave him His blessings. He was happy and quickly went back to the mountain. He began to climb a tree to pick flowers. After he reached the treetop, he was careless and fell from the tree to his death. Because of his joyful mind after having made offerings to the Buddha, after he died, he journeyed on these blessings and was reborn in Trayastrimsa Heaven. He reflected on how he had been able to leave this world of unenlightened beings, this world that must be endured, and in an instant, be transformation-born in heaven. There, all he saw were beautiful and magnificent states in that heaven, and everywhere all the flowers were in full bloom and beautiful. He was grateful; he owed this to the Buddha’s blessing. The Buddha taught him the Dharma, and he was happy. Thus in that instant, when he died, he was transformation-born in heaven. In order to repay the Buddha’s grace, he presented these celestial flowers to Him at this time early in the morning before dawn.

This was why people around the Buddha felt the auspicious sign of this heavenly being coming to offer flowers. Although the others could not see him, the Buddha felt this heavenly being making offerings to Him. What the bhiksus felt was an auspicious sign of a radiance, so they came to ask the Buddha, and He said that it was not long ago that He had received this flower picker’s offerings. Now this man had already been reborn in heaven. So, everyone thought it was inconceivable. This man formed an aspiration to make an offering and thus felt joyful. The blessings of receiving the Buddha’s teaching are truly limitless. They heard the Buddha speak of this and saw the Buddha’s joy of meditation and the joy of receiving offerings in Samadhi. He had received offerings while in Samadhi, so He seemed to be smiling. This was the auspicious sign that all bhiksus saw.

The principles [here] are is same as this. When Great Unhindered Wisdom Superior Buddha was about to turn the Dharma-wheel, likewise, His radiance shone brightly. The Brahma kings abandoned the pleasure of being at ease in the joy of meditation. “In pure Brahma heavens, they meditated and cultivated blessings.” They abandoned their enjoyment and came before Great Unhindered Wisdom Superior to make offerings. They came from a vast and distant world to make offerings and draw near the principles.

Sakyamuni Buddha is the Saha World’s present Buddha. What kind of world was. Great Unhindered Wisdom Superior Buddha in? We have no way to experience it. Yet, it was a world where people’s lifespans were very long. This is expressed in the Buddhist sutras. This is clear for us to understand. The Buddha’s might and virtue and the bright radiance of the principles can reach faraway places. Even those far away can feel the principles. So, the principles have a far reach. We must know that the principles cannot be kept away by any space. They exist throughout the entire universe. So, the Brahma kings could sense where the source of principles was; it was indeed in a very faraway place.

For example, how many kalpas before us was Great Unhindered Wisdom Superior Buddha? The Buddha said there were countless kalpas, Beginningless kalpas before Beginningless Time. That means very far away. So, the principles come from a source in a very faraway place. It is so distant that it must be calculated by light speed and light years. It is such a faraway world. So, we must earnestly cherish this. The principles exist everywhere, but their source lies in the distance. So, as we are seeking the principles, we are already in the era of Dharma-degeneration. We realize that we must pursue the principles, yet their source is even farther away. Therefore, we must know to cherish them.

Thus, in the previous passage, it says,

“A World-Honored One is profoundly rare and difficult to encounter. You are replete with infinite merits and virtues and are able to save and protect all. Great teacher of heavenly beings and humans, have compassion for the world and all sentient beings of the ten directions, so that all will universally receive benefits.”

However long heavenly beings’ lifespans are, however many blessings they have, they will eventually be depleted. So, their [blessings] were extraordinary and impermanent, thus they still wanted to pursue the principles. Only by attaining the principles would they truly be able to be saved and be free from transmigration in the Six Realms. These were the principles that those in the Brahma heavens were seeking. This is why they said, “Great teacher of heavenly beings and humans, have compassion for the world.” Only the Buddha could help them. They knew the heavens were not the ultimate, so they needed the Buddha’s principles to save and protect them from being reborn again as humans or heavenly beings, or transmigrating in the Six Realms. So, they asked the Buddha, the great teacher of heavenly beings and humans, to “have compassion for the world and all sentient beings of the ten directions, so that all will universally receive benefits.” As long as the principles are available, all beings can be benefited.

In the next passage, it says,

“We who have come from the 500 trillion lands have set aside the joy of deep Samadhi in order to make offerings to the Buddha. With blessings from our former existences, our palaces are magnificently adorned. Now we present them to the World-Honored One, only wishing that You mercifully accept them.”

“We who have come” was how they first introduced themselves. They had come before the Buddha and prostrated with reverence, and at the same time they made offerings to and circumambulated the Buddha. These show the utmost reverence for the Buddha. Then, they sat down and introduced themselves. “We who have come” means they had come from very distant places, a vast area covering 500 trillion lands. After passing through 500 trillion lands, the Brahma kings and their palaces all gathered before the Buddha.

So, in this area of space, among the lands they had passed over, some were near and some far; there were 500 trillion lands 500 trillion lands covers such a vast area, such a great distance. This distance, in modern terms, is light-years. It is so far, a number of kilometers impossible to calculate. Very far, vast and distant, that is the space which [these lands] cover. So they “came from a vast and great distance away.” The place they came from was so far away and such a vast space, as far as 500 trillion lands away, and they had all came.

In every palace was a heavenly king, and all “had set aside the joy of deep Samadhi in order to make offerings to the Buddha.”

[They] set aside the joy of deep Samadhi in order to make offerings to the Buddha: All these Brahma kings abide single-mindedly in Samadhi and the joy of stillness and tranquility. Because of the Buddha’s radiance, they set aside the joy of Samadhi and came from afar in order to make offerings to the Buddha.

These Brahma kings all “abide single-mindedly in Samadhi.” Every one of them was in calm contemplation; they were at ease and free in meditation. They took pleasure in being in such a state. Yet they gave this up. “[We] have set aside the joy of deep Samadhi.” This means they gave up the joy of being in the state of highest Samadhi. That is the joy of being free and at ease.

This was because of a ray of the Buddha’s light, which arrived at the speed of light. This was because of the principles. Since the light of the principles shone brightly, they all came wanting to explore and seek out the source of the principles. Therefore they set aside the joy of deep Samadhi. In order to seek the source of the principles, they all let go of this joy of being at ease and free and came from afar with only one goal, which was to make offerings to the Buddha.

This explains that they came from afar at the speed of the wind and did not begrudge the trouble of traveling the light years of distance. Their heavenly blessings were extraordinary, yet they set aside the joy of Samadhi in order to come to make offerings to the Buddha.

This passage entirely describes the sincerity of the Brahma kings. Their intent in coming was very reverent; they had utmost reverence and sincerity. So, they came from afar like the wind. They came from faraway places. “Like the wind” means they came very quickly, like the speed of the wind. They came to this place to seek out the radiance; they were as swift as the wind and “did not begrudge the trouble of traveling the light years of distance. Light years of distance” is very far. Yet they [crossed it] in a very short time. Although this was quite difficult [in contrast] to when they were in Samadhi, sitting quietly in that place, at ease and free, in order to seek the source of the radiance, they wanted to very swiftly pass through this place across such a distance.

So, this was because. “Their heavenly blessings were extraordinary.” The word “extraordinary” means their blessings were unusual. It can be read another way, which means that they were also impermanent. Their blessings were unusual compared to those of ordinary people. No matter how great ordinary people’s blessings, they never equal those of the Brahma heavens. So, these are different from the blessings of other heavenly beings and humans. They are much, much greater. Yet, however great they are, they can never be everlasting. Only true principles are everlasting. So, with utmost reverence and sincerity, they traveled with the speed of the wind to a faraway place to see and make offerings to the Buddha. This was their sincere intent. They set aside the joy of Samadhi in order to make offerings to the Buddha.

With blessings from our former existence, our palaces are magnificently adorned: We have all cultivated blessings of Samadhi in previous lifetimes and were thus reborn in the Brahma heavens. The palaces we receive in response are truly magnificent and wonderful.

Next, they said, “With blessings from our former existences, our palaces are magnificently adorned.” They expressed to the Buddha that they all lived in Brahma palaces. They were born in the Brahma heavens because in their “former existences,” which means when they were humans, they had accepted the principles and knew to practice and create blessings. Thus, they were born in the Brahma heavens. So, due to blessings from their former existences, they were born in the Brahma heavens, and in that place, their hearts were pure, free from desires. They were free from sexual desires, from any impure desires. Yet their material wealth and the blessings they enjoyed were plentiful.

This was their meditative state. This means a pure and undefiled state of enjoyment in both body and mind. Being at ease and at peace means the mind is at peace and the body at ease. The blessing of being at peace and ease comes from meditation; they cultivated the blessings of Samadhi. This is the state in which those beings of the Brahma heavens lived. This was what beings in the Brahma heavens received in response and enjoyed in their palaces. This means the state of the Brahma heavens is very magnificent and pure. This is how the Brahma kings introduced themselves to the Buddha.

Now we present them to the World-Honored One, only wishing that you mercifully accept them: They now used the palaces of heavenly treasures that they journeyed on to make offerings to the World-Honored One. They only wished He would mercifully accept them. They requested that He examine their sincerity and accept their offerings. Their palaces were attained as the result of their blessings from past lifetimes. They presented their own enjoyment to share with the Buddha. This is using flawed effects to cultivate flawless causes.

“Now we present them to the World-Honored One, only wishing that You mercifully accept them.” At this time, with utmost reverence, they brought all their blessings to make offerings to the Buddha. So, “Now we present them to the World-Honored One.” They presented all their magnificent blessings as offerings to the Buddha. This is their state of Samadhi. With all their heavenly blessings, they were willing to make offerings to the Buddha, “only wishing that You mercifully accept them.” This means they were very humble and very reverent to the Buddha. Therefore, it says, “mercifully accept them.” They asked that the Buddha have mercy on them and accept their offerings. This was their sincerity. This is how they expressed themselves.

“They now used the palaces of heavenly treasures that they journeyed on.” These are all offerings sincerely presented to the. World-Honored One in hopes He would accept them. This is what it says in the passage. Their intent was of supreme reverence. This expresses that they entreated the Buddha to examine their sincerity; they were truly offering body and mind. They were all willing to offer their pure Brahma palaces and asked the Buddha to examine their sincerity. They kept, to use our figure of speech, “baring their hearts”; they took their hearts out for the Buddha to see. “Look! We are truly very sincere.” So, it says that they “requested that He examine their sincerity.” They wanted to express their utmost sincerity and asked the Buddha to accept this sincerity.

“Their palaces were attained as the result of their blessings from past lifetimes. They presented their own enjoyment.” They had practiced in their past lives. For many lifetimes, they had constantly practiced good deeds and upheld pure precepts. In past lifetimes, they had constantly engaged in purifying practices. They cultivated blessings and upheld pure precepts. For example, Solitary Realizers and Hearers want to eliminate their afflictions. To be rid of afflictions and awaken themselves, they must uphold pure precepts. In doing so, though they may create blessings, they are acting in order to attain blessings. They give, but these are blessings from giving with expectations. Furthermore, though they uphold pure precepts, they have not yet formed great aspirations or made great vows to give unconditionally. They have not yet reached this state. So, although they had created many blessings and also abided by precepts, their retribution was still being born in the Brahma heavens, a retribution of great blessings,

but one still not free from samsara. Once their heavenly blessings were exhausted, they would again fall. They understood this principle, so they wanted wholeheartedly to seek the source of the principles in order to be able to reach the state of freedom from samsara. This is the Brahma kings’ most sincere intent. So, they asked Buddha to accept their sincerity. This is because the Buddha is one who transcends the state of the Brahma heavens. He is the Great Enlightened One, who has attained the true principles. The beings in the Brahma heavens still had not attained the ultimate principles, so they came again to make offerings and ask the Buddha to turn the Dharma-wheel.

So, due to their practice in past lifetimes, they attained and enjoyed the blessings of the Brahma heavens. Now, they wanted “to share with the Buddha.” They made offerings to the Buddha in hopes that. He would teach them His ultimate true principles. So, “This is using flawed effects.” At that time they had attained the retribution of enjoyment in the Brahma heavens. They used the Brahma heavens’ material wealth to make offerings to the Buddha. This is called the “flawed effects.” They already enjoyed comforts in Brahma heavens. Yet heavenly blessings will be depleted, so they are called “flawed.” Once they depleted their blessings, they would again fall [into a lower realm]. Therefore, this is called “using flawed effects.” It means their blessings are “flawed” and would eventually be depleted. They used these to make offerings to the Buddha. So, this is called “using flawed effects”

“to cultivate flawless causes.” They were seeking the principles and the Dharma. If they were able to attain the true principles and be truly enlightened, then they would achieve the ultimate and be free from cyclic existence. So, this is called “cultivating flawless causes.” They made offerings to the Buddha by using their tangible [blessed] retributions. This was also to cultivate the causes of being able to be enlightened and attain Buddhahood in the future. To be able to attain Buddhahood is to reach the flawless state. Therefore, it says, “This is using flawed effects to cultivate flawless causes.” I hope that everyone can understand this.

They were able to, under these karmic conditions, have something to offer to the Buddha. After making offerings the Buddha, they could listen to the Buddha teach the Dharma, awaken and understand the true principles. It was for the sake of seeking the principles. They placed more importance on the principles than on material wealth. So, in practicing the Buddha’s teachings, it is most important to make offerings to the Three Treasures, because the Three Treasures are already on the path of the principles toward ultimate enlightenment. They are on the Bodhi-path, and their direction does not deviate. These are the Three Treasures, the Buddha-treasure, the Dharma-treasure and the Sangha-treasure. With the Buddha having attained enlightenment, there is the Dharma that can be passed down. This is like a ray of radiance, and the radiance is like the Bodhi-path. There must be the Sangha so that the Dharma is able to exist through the ages and to be passed down continuously. Therefore, it is most important to make offerings to the Three Treasures. We must never mistakenly think that making offerings only creates heavenly blessings; then we look down on it and do not practice it.

In fact, we must respect the Three Treasures. Do not think, “I just need to listen to the principles. Listening to the principles is the ultimate path. I just seek the Dharma, and that is good enough. Do I still need to engage in other practices?” That is not right. We need to practice all Dharma. That is why Buddha wanted us to go among people. In the Buddha’s teachings, we must be respectful to the Three Treasures. When among people, we must practice with an indiscriminating mind, practice uninterruptedly and with nothing further. We must do this for a extended period of time. We must continuously practice with much reverence and respect. So, there is no need to discriminate. True principles are attained through practices and making offerings. This is called “true spiritual practice.”

As Buddhist practitioners, we must be mindful. In our daily living, the true principles are found everywhere. Everyone intrinsically possesses them, but they are covered by our ignorance. It is our doubt and delusion that pull the principles away from us. How far away have they been pulled? Light-years away, across 500 trillion [lands]. This is so far. This is the horizontal distance in space. The principles are so far away from us. Therefore, the principles are what we must seek. The Brahma kings sought them out with the speed of the wind, very swiftly. In fact, the true principles travel at the speed of light. In order to seek out the principles, the Brahma kings used their fastest speed, the speed of the wind. In fact, the speed of wind cannot cannot catch up with the speed of light. That is the principles.

Although those in the Brahma heavens enjoyed the state of Four Dhyana Heavens and were at ease and free, when their blessings were depleted, they would, beyond their control, again fall to the Three Evil Realms. Therefore, they must seek the principles. But, between the speed of wind and speed of light, there is still a very huge distance, to say nothing of us ordinary people. So, we must be very earnest in our aspirations for seeking the Path. In our daily living, the principles exist in everything. It is our ignorance and delusion that pull them away from us. Once this distance is opened up, it is so long and so far. Therefore, now that we are in the state of spiritual practice, we must seize the moment. We must always be mindful.

Episode 1011 – Speaking with Dharma, Acting with Principles

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>> With great, far-reaching compassion and wisdom, there is no being He does not transform. He widely transforms all heavenly beings and humans, accordingly exercising His loving-kindness. He gives teachings to all in the Five Vehicles and never misses suitable opportunities. His speech contains the Dharma and principles. His conduct and demeanor make Him the teacher of heavenly beings and humans.

>> “The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. This Bodhi-tree was ten yojanas in height. 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.’ At that time, all the Brahma kings in the presence of the Buddha spoke with one mind and in one voice.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> They said these words, “Please look upon us with mercy and benefit all of us”: They prayed the Buddha would look on them with mercy and benefit all of them.

>> “As for the palaces that we offer, may you honor us by taking them”: As for the palaces adorned with treasures that we give as offerings, we pray the Buddha honors us with His kindness  by taking and accepting them. Taking them: Keeping them.

>> “A World-Honored One is profoundly rare and difficult to encounter. You are replete with infinite merits and virtues and are able to save and protect all. Great teacher of heavenly beings and humans, have compassion for the world and all sentient beings of the ten directions so that all will universally receive benefits.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> A World-Honored One is profoundly rare and difficult to encounter: The Buddha’s wisdom and virtue, as well as His Marks and Characteristics, are rare in the world. Lengthy kalpas must pass before He appears in the world. He is difficult to encounter.

>> You are replete with infinite merits and virtues and are able to save and protect all: He is One Perfect in Wisdom and Action, so He can universally deliver all sentient beings.

>> You are replete with infinite merits and virtues: This is to praise His compassion. Completing the Path brings virtues; benefiting oneself and others brings merits. These are incalculable, so it says infinite. In terms of the principles of the Dharma-realm, being without deficiency is called being replete.

>> [You] are able to save and protect all: He saves with great and far-reaching compassion. There is nothing that is not transformed by Him. Hence, it says “save and protect all”.

>> Great teacher of heavenly beings and humans: This is praising His loving-kindness. Within the scope of the Five Vehicles, no capability is missed. He reaches all in the Six Realms, leaving no one behind. In His speech there is Dharma. In His actions there are principles. So, He is called. Teacher of Heavenly Beings and Humans.

>> Have compassion for the world and all sentient beings of the ten directions: He has mercy and compassion for the sentient beings in this world as well as those in the worlds of the ten directions, for all sentient beings in the Three Vehicles and the nine realms.

>> All will universally receive benefits: Those in the Three Evil [Destinies] suffer. Because the radiance shone on them, their suffering ceased immediately. [Beings of] the five natures sink in the current. They rely on the oar of wisdom to reach the shore. Thus it says, All will universally receive benefits.

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“With great, far-reaching compassion and wisdom, there is no being He does not transform.
He widely transforms all heavenly beings and humans, accordingly exercising His loving-kindness.
He gives teachings to all in the Five Vehicles and never misses suitable opportunities.
His speech contains the Dharma and principles. His conduct and demeanor make Him the teacher of heavenly beings and humans.”

“With great, far-reaching compassion and wisdom, there is no being He does not transform.” All Buddhas in the world transform sentient beings. It takes a very long time to do so. Sakyamuni Buddha was not the only one. For all Buddhas, the process of spiritual practice requires a very long time. The Chapter on the Parable of the Conjured City begins by telling us about a period of time that is how long? Very long. How long? Dust-inked kalpas, since before the beginning of Beginningless time. This was such a long time. The process of spiritual practice for all Buddhas takes this long amount of time. In particular, Their compassion and wisdom are so open and vast. However long a time has passed, Their compassion and wisdom have existed that long. No matter how high or how deep or how extensive the space is, Their compassion and wisdom reach everywhere.

Regardless of time or space, Their compassion and wisdom are always far-reaching and extend to all things in the world. So, “There is no being [They] do not transform.” Among heavenly beings, humans and even the four forms of birth and Five Realms, there are none whom the Buddha does not transform. So, as long as there are principles, this is the path to enlightenment. Being in accord with enlightenment and the path, having principles and understanding them, we are thus on the path to awakening.

Some remain in confusion about the principles. They do not know what the principles are and remain in [a state of] ignorance, where they act against the principles. There are also people who follow the path in their actions, who abide by the laws, the path and the principles. Thus in the world, they accept the principles and also teach others. They stick to the truth and walk the right path. These are the principles. With principles, they can awaken and experience the truth to understand. This is all on the path to enlightenment. The path of enlightenment has been there for years, not only years but ever since the distant past, with the path always being passed down.

It because the path is transmitted that the principles still exist. No matter how much time has passed, the Buddha-Dharma always stands the test of time. This is our goal in transmitting the path. So, we transmit the path, and its content is compassion and wisdom. Thus there is a path. Without wisdom and compassion, there is no path. So, compassion and wisdom, throughout time, have been ever-abiding. We all intrinsically have Buddha-nature. For everyone, “Human nature is inherently good.” Every person in the world was born with these principles. However, in our daily living, the habitual tendencies we formed are not good; our afflictions and ignorance cause us to act against the path. This means the path has not been transmitted. If many people are transmitting the path, if everyone upholds their mission and follows the path, naturally the world will run smoothly; everything will be a principle of awakening in the world. All beings in the world will be transformed. What is tragic is that we lack the spirit to transmit the path. Still, the Buddha-Dharma is ever-abiding. So, “There is no being He does not transform.” As long as the principles remain in the world, no matter when, if principles meet people with affinities, naturally those people can be transformed.

“He widely transforms all heavenly beings and humans, accordingly exercising His loving-kindness.” In this way, in the world, the Dharma is ever-abiding and unchanging. For people with affinities, the causes and conditions converge. For all heavenly beings and humans, whether wealthy or poor, noble or lowly, once the causes and conditions converge, they can naturally be transformed. Thus, “He widely transforms all heavenly beings and humans, accordingly exercising His loving-kindness.” When the Dharma is free from obstructions, it allows us to have everything we wish. When we accept the Dharma, we have loving-kindness.

I have often said that loving-kindness is life’s blessing. [I hope] everyone has the principles, understands and follows the principles. I do not mean just a few people; I means everyone. Everyone can accept loving-kindness and exercise loving-kindness in the world. Thus we can create blessings for all people. If we have mutual love when we interact in our interpersonal relationships, we will live in a most blessed world. When we create blessings for one another, we are exercising loving-kindness. So, “accordingly exercising His loving-kindness” requires that He “gives teachings to all in the Five Vehicles and never misses suitable opportunities.” Giving [teachings] is also a practice of giving. He goes to teach, to reveal the teachings. What does He want to teach? Exercising loving-kindness. Everyone can do this, can exercise this loving-kindness around the world and in the Five Vehicles.

What are the Five Vehicles? All the teachings that the Buddha gave never go beyond the Five Vehicles. Even for heavenly beings and humans, the Buddha would teach the Dharma for the world. If people in the world can accept the Dharma and understand the principles, they will naturally develop great love, abide by the Five Precepts and have an open and spacious loving heart. This is what He taught for humans. In the world He taught not only upholding the Five Precepts but also practicing the Ten Good Deeds. We should faithfully accept and practice the Buddha-Dharma, uphold the Five Precepts and practice the Ten Good Deeds. This is the Heavenly Being Vehicle. If we abide by the Five Precepts, it is the Human Vehicle. If we practice the Ten Good Deeds, it is the Heavenly Being Vehicle. Then there are the Hearer, Solitary Realizer and the Bodhisattva Vehicles. These are the Five Vehicles.

As for Hearers, Solitary Realizers and Bodhisattvas, we often say that Hearers are also human, and heavenly beings were humans who practiced. Only in the human realm can we hear the Buddha-Dharma, take the Dharma to heart and put it into practice by exercising loving-kindness, practicing compassion and wisdom together. For people in the world who enjoyed blessings, He taught them to protect their kind hearts. To benefit people is to exercise loving-kindness. If people in this world are suffering, to promptly relieve their suffering is to exercise compassion; we must exercise both loving-kindness, compassion. We must practice both compassion and wisdom; through compassion we apply our wisdom. We use wisdom to find ways to save and deliver sentient beings. From sentient beings’ state of suffering, “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” Then they again exercise loving-kindness to give teachings. This is the process in which we were taught.

When the Buddha comes to the world, He never misses suitable opportunities. Whatever capabilities sentient beings have, the Buddha teaches according to capabilities. Whatever hardship sentient beings face, the Buddha would, making use of their hardship, exercise His wisdom to relieve their suffering. This is the Buddha-Dharma applied in the world. “His speech contains the Dharma and principles.” Everything that the Buddha said, the teachings He expounded, contained principles, contained Dharma, contained rules. When the Buddha was in this world, since He taught everyone to uphold the precepts, He Himself set an example for others to follow. He is a role model for the world. So, His dignified demeanor made Him the Teacher of Heavenly Beings and Humans.

For Sakyamuni Buddha, one of His ten epithets is the Teacher of Heavenly Beings and Humans. His dignified demeanor could teach and transform heavenly beings and humans. He did not only use His speech; every one of His actions and all His physical conduct were examples for heavenly beings and humans [to follow]. So “His speech contains the Dharma and principles.” What of His actions? He had a dignified demeanor. He is the Teacher of Heavenly Beings and Humans. The Buddha transforms and delivers people from this world. This was not only true for Sakyamuni Buddha. All Buddhas share the same path.

Still, in the world the Buddha often encountered many difficulties. Among the Buddha’s Sangha, we all know Devadatta. One time, the Buddha was in Rajagrha. At that time, Devadatta began to see that the Buddha was becoming more and more well-respected by many people. He hoped [the same] for himself. He came from the same caste as the Buddha and was the Buddha’s cousin. He was one of the same generation as the Buddha, and one of the princes who became a monastic. The Buddha, who used to be the crown prince, had attained Buddhahood. Devadatta was also a prince who had renounced the lay life. Through his talent, he understood all teachings taught by the Buddha.

Though Devadatta understood the Buddha-Dharma, he gave rise to an arrogant mindset. “The Buddha is well-respected by so many. I have also understood the Buddha-Dharma. I should also be able to lead sentient beings. I also want to be called a Buddha, have people acknowledge me as the Awakened One. I will also be respected by people.”

However, the world only acknowledged a single Great Enlightened One, Sakyamuni Buddha. So, Devadatta went and incited King Ajatasatru [to seize power]. We had talked about this before. King Ajatasatru had always favored Devadatta. Anything Devadatta said, he would accept. So, Devadatta told King Ajatasatru, “Many people in Rajagrha have been making offerings to the Buddha. You should issue an order to all people to stop them from making offerings to the Buddha. Then we will see what great powers He has in how He leads the Sangha to sustain their lives.”

King Ajatasatru listened to Devadatta and truly issued a command which was then handed down. When the Sangha came to beg for alms, every household was prohibited from giving food. The people were very angered by this order. Everyone was very reluctant, but they could not disobey the king’s order; that would be breaking the law. So, at that time, everyone in the kingdom was angry and also worried about the Buddha’s Sangha. How would they survive? Everyone was upset and sad. This shook the heavens and the earth,

and Sovereign Sakra felt it. “Why? Why did the earth shake? What were the causes and conditions?” He quickly went to investigate. It turned out that sentient beings on earth [were upset] over King Ajatasatru’s prohibition. With the Sangha unable to beg for alms, they faced great constraints and trouble in life. So, Sovereign Sakra led his heavenly beings to prepare an abundant [offering], using silver and gold plates and other treasures to serve a meal [to the Sangha]. The food was very delicious. They came from heaven with a dignified atmosphere, came before the Buddha and made offerings to Him. At the same time, they requested, “Will you allow us heavenly beings to make offerings for your entire life?” The Buddha remained silent and did not answer.

Sovereign Sakra saw that the Buddha did not respond, [so he asked], “Can you allow us to make offerings for 50 years?” The Buddha remained silent. “What about five years? Will you allow us to make offerings for 5 years?” The Buddha still did not answer. “What about five months?” He still did not agree. Then, Sovereign Sakra asked, “Please allow five days for us to make offerings. In these five days, please allow me, Sakra, and the heavenly beings to create blessings and” “make offerings to the Buddha.” The Buddha happily accepted this.

For these five days, the heavenly beings made offerings to the Buddha every day. Every day at noon, these auspicious signs would manifest across the city. On the fifth day, King Ajatasatru saw this from his pavilion. “How dignified this is! This auspicious sign came from heaven and landed at Jeta Grove. What are the causes and conditions for this?” The king’s minister then said, “It has been five days. Those must be the heavenly beings that came to make offerings to the Buddha.” At that time, King Ajatasatru felt very upset. Devadatta was by his side, so he blamed Devadatta, saying, “You are poisonous to have me give such an order. When the Buddha’s Sangha were not allowed to receive offerings from my people, the heaven and earth shook. What made that happen? This was caused by the anger of my people, which moved the heavenly beings to make offerings the Buddha. I was wrong to listen to you.”

The king quickly led everyone [to Jeta Grove], not listening to what Devadatta said. He went to the Buddha’s place of practice. When he came to the abode, he repented to the Buddha for his mistake in giving that order. The ministers who were with him at that time quickly proposed to King Ajatasatru, “Will your majesty withdraw this order so the people are allowed to make offerings to the Buddha? Of course! If my people can make offerings to the Buddha, it will bring blessings to the entire kingdom!” With this, the Buddha happily expounded the Dharma for the king and his ministers. Everyone was very happy about this, The order had been withdrawn. This way, the life of the Sangha resumed, and everyone in the kingdom could again make offerings to the Buddha.

This happened when the Buddha was in the world. During His journey of spiritual practice, He often encountered interpersonal conflicts. People say things that seem to make sense, but actually they do not make sense. If there were people around King Ajatasatru who acted against the principles and if he accepted what they said, then the people in his kingdom could do nothing. But, the Buddha had such wisdom and compassion. The heavenly being wanted to make offerings to the. Buddha and the Sangha throughout their lifetimes, but the Buddha did not agree. Even for only five months, He would not agree. He accepted their offerings for only five days. Isn’t this because the Buddha wanted to benefit people by letting sentient beings have the opportunity to encounter the Sangha and the Buddha and make offerings to them. This was the Buddha’s great vow of compassion and wisdom. From ancient times until the present, He transformed sentient beings in life after life, always in the same way. This is how the Buddha applied His wisdom. In the world, sentient beings are stubborn and hard to train.

See, Devadatta was also in the Sangha, but he had betrayed the Buddha. He was deluded and arrogant. He wanted to lead sentient beings himself. But without virtue, how could he lead sentient beings? With only knowledge, lacking wisdom and virtues, how could he lead sentient beings? He had turned right into wrong. This is how our world is; there are many people like this. So, we must constantly be vigilant of ourselves. The Buddha has great, far-reaching compassion and wisdom. There is no being He does not transform. His conduct and demeanor made Him the Teacher of Heavenly Beings and Humans. His speech contained the Dharma and principles. His conduct and demeanor guided and transformed heavenly beings and humans. These were the Buddha’s blessings and virtues.

The preceding sutra passage states, “The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. This Bodhi-tree was ten yojanas in height. Having made offerings with flowers, they each offered their palaces to that Buddha.”

We explained this yesterday. Many heavenly beings from the Brahma palaces made offerings to the Buddha. They scattered flowers as they made offerings. How magnificent that scene was! They not only made offerings to the Buddha but also to the tree of enlightenment because the Buddha engaged in spiritual practice there, had sat in meditation there and awakened there. This was all thanks to this tree, so the tree was respected like the Buddha, and offerings were made to it at the same time. So, they scattered flowers all around to the point that though the Bodhi-tree was very tall, the flowers that fell from the sky were [piled] in an offering as high as His tree. They were also scattered on the ground; this scene was very dignified.

The next sutra passage states, “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.’ At that time, all the Brahma kings in the presence of the Buddha spoke with one mind and in one voice.”

This sutra passage is simple [to understand]. After the flowers were scattered, the heavenly beings wished to make offerings again. This time their offering was to offer their palaces and so on to the Buddha. Their minds were full of reverence because the teachings that the Buddha taught had opened their hearts and let them understand. [They realized] material wealth is tangible but impermanent. Only by taking the true principles to heart as spiritual wealth can one truly be wealthy. So, at this place, heavenly beings sought the Dharma more intensely than they sought fame, profit or material wealth. So, their resolve to seek the Dharma was stronger than that to seek material wealth. So they said, “Please look upon us with mercy. No matter how much material wealth we have, the things that we need the most are the principles that can help us awaken.” So the text says, “Please look upon us with mercy and benefit all of us.” They “prayed the Buddha would look on them with mercy and benefit all of them.”

They said these words, “Please look upon us with mercy and benefit all of us”: They prayed the Buddha would look on them with mercy and benefit all of them.

Only the principles can allow people to thoroughly understand. So, they wished to make offerings again, to use everything in the palace to make offerings. They asked the Buddha to look upon them with mercy. In this impermanent life, they were seeking everlasting awakening. They did not want to remain in the impermanence of the heaven realm. Once they depleted their heavenly blessings, they would once again fall into the human realm. If they were careless in the human realm and gave rise to afflictions and ignorance, they would fall into the Three Evil Realms. They felt the comfort they enjoyed was impermanent and hoped to seek the everlasting principles. They asked the Buddha to look upon them with mercy and benefit all of them by helping them attain that which is everlasting.

“At that time, all the Brahma kings,” having said this, then repeated it again. Before the Buddha, “with one mind and in one voice [they] spoke in verse.” It was not enough for them to say it once, so they repeated themselves in verse to invite the Buddha to accept their offerings. “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”: As for the palaces adorned with treasures that we give as offerings, we pray the Buddha honors us with His kindness  by taking and accepting them. Taking them: Keeping them.

“As for the palaces that we offer, may you honor us by taking them.” They hoped that the things they offered would be compassionately accepted by the Buddha. This showed their supreme reverence.

This was their reverent prayer, hoping the Buddha would compassionately accept their offerings. This was their reverence. Actually, it was enough for the Buddha to know that they were reverent. The Buddha’s life was very simple. He had three robes and one bowl. With one bowl, He could [beg] from 1000 households. Would He accept these material offerings such as the palaces? Of course not. However, the heavenly beings’ sincere intent was accepted by the Buddha. So, the Brahma kings used verses to once again express the reverence in their minds.

The next sutra passage states, “A World-Honored One is profoundly rare.” This is the repeated verse. They finished with the long-form prose before, and now they repeated themselves. They used the verses to repeat once again.

“A World-Honored One is profoundly rare and difficult to encounter. You are replete with infinite merits and virtues and are able to save and protect all. Great teacher of heavenly beings and humans, have compassion for the world and all sentient beings of the ten directions so that all will universally receive benefits.”

“A World-Honored One is profoundly rare.” We often say that it takes a long time for a Buddha to manifest in the world. Everyone is clear about this. A World-Honored One must undergo a long time of going among sentient beings life after life and transforming them. Over such a long time in the world, a World-Honored One is profoundly rare. So, one is “difficult to encounter.” It is not easy to encounter a Buddha.

A World-Honored One is profoundly rare and difficult to encounter: The Buddha’s wisdom and virtue, as well as His Marks and Characteristics, are rare in the world. Lengthy kalpas must pass before He appears in the world. He is difficult to encounter.

“The Buddha’s wisdom and virtue, as well as His Marks and Characteristics,” had to be cultivated life after life. Thus they are “rare in the world.” The Buddha’s wisdom, virtue and His appearance all come from life after life of practice. Our appearance is not something that we can choose. What does it mean to be dignified? If we form good affinities, when everyone sees us, they will be joyful. If people see us and feel respect and joy, that is truly “rare in the world.” We must have virtue for this to happen; we need to have blessings and virtues for people to feel a sense of joy and respect when they see us. This is “rare in the world.” So, “Lengthy kalpas must pass,” a very long time, “before He appears in the world. He is difficult to encounter.” It is not easy for us to encounter a Buddha.

You are replete with infinite merits and virtues and are able to save and protect all: He is One Perfect in Wisdom and Action, so He can universally deliver all sentient beings.

For many lifetimes, He has been. “One Perfect in Wisdom and Action” is one of the ten epithets of the Buddha. One Perfect in Wisdom and Action is replete with blessings and wisdom; He has both blessings and wisdom. He returns repeatedly to the Five Realms and four forms of birth. He returns continuously to transform sentient beings and dedicate Himself to people. “He can universally deliver all sentient beings.” One Perfect in Wisdom and Action has both blessings and wisdom; He repeatedly returns to universally deliver sentient beings. “You are replete with infinite merits and virtues.” He is replete with all merits and virtues.

You are replete with infinite merits and virtues: This is to praise His compassion. Completing the Path brings virtues; benefiting oneself and others brings merits. These are incalculable, so it says “infinite.” In terms of the principles of the Dharma-realm, being without deficiency is called being replete.

This was to praise His compassion. He is replete with all merits and virtues. He [transforms] sentient beings and benefits others so the world can be peaceful, and society can be harmonious. If sentient beings are suffering, He will relieve their suffering. This is something that we should praise. The Buddha’s virtue is replete with compassion. With universal compassion, He sees all sentient beings as His only child. This is universal compassion.

So, “Completing the Path brings virtues.” He has this kind of virtue to repeatedly return and dedicate Himself to helping. Over a very long time, He has done everything to benefit the world and relieve suffering. These were His virtues. So, “Benefiting oneself and others brings merits.” Engaging in spiritual cultivation internally creates merits and taking actions externally creates virtues. As for His merits and virtues,

“These are incalculable, so it says ‘infinite.'” According to the principles of the Dharma-realm, He is without deficiency. Without deficiency, He is replete. This [state] is attained from spiritual practice. It is very perfect and complete without deficiency. It is already perfect and complete.

[You] are able to save and protect all: He saves with great and far-reaching compassion. There is nothing that is not transformed by Him. Hence, it says “save and protect all”.

So, He is “able to save and protect all. He saves with great and far-reaching compassion.” His compassion and His vows to transform sentient beings are very long and far-reaching. Throughout many kalpas, “There is no being He does not transform.” In the Five Realms and four forms of birth, no sentient beings are left out.

So, we speak of “practice with nothing further.” To practice with nothing further is to practice without missing anything. [Great] love leaves nothing out; there is no discrimination between countries, ethnicities or religions. The power of love can cover all things. This is a compassionate mind, with which He can save and protect all. The mind of compassion is vast; it is far-reaching and lasts for a very long time. [This mind] can save and protect all.

Great teacher of heavenly beings and humans: This is praising His loving-kindness. Within the scope of the Five Vehicles, no capability is missed. He reaches all in the Six Realms, leaving no one behind. In His speech there is Dharma. In His actions there are principles. So, He is called. Teacher of Heavenly Beings and Humans.

“Great teacher of heavenly beings and humans” is [a title] “praising His loving-kindness.” We just mentioned universal compassion. “Great teacher of heavenly beings and humans” is praising His loving-kindness. Heavenly beings have blessings and no suffering; with blessings they experience no suffering. However, with blessings, if they do not thoroughly understood principles, there will be a limit to [their enjoyment]. No matter how long their lifespan is, one day, they will decay due to the laws of nature. No matter how greatly we are blessed, in the end, we will fall into a lower realm. So, the Buddha taught the principles for them to understand. Once they take the principles to heart, they will attain everlasting awakening. This is what heavenly beings truly need.

So, heavenly beings encounter no suffering; He does not need to have compassion for them. But, what heavenly beings are lacking is a full understanding of the principles, so He must help them increase their wisdom and help them comprehend the true principles, which are everlasting and lacking nothing. This is loving-kindness. So, the scope of His teachings is, as we said, within the Five Vehicles. He taught heavenly beings, humans, Hearers, Solitary Realizers and Bodhisattvas. These are the Five Vehicles. His teachings never leave the Five Vehicles.

“He reaches all in the Six Realms, leaving no one behind.” It is the same for the Five Realms or Six Realms. The Six Realms includes the asura realm, but in the Lotus Sutra, the asura realm is mixed with the other Five Realms. Asuras constantly lose their temper. They are in the heaven realm and have heavenly blessings but not heavenly virtues. So, it was not listed as one realm. [Asuras] are spread among the other Five Realms. So, it says “He reaches the Six Realms,” but He is actually in the Five Realms “and [leaves] no one behind.” Even asuras were not left behind. By teaching the Five Vehicles, even the asuras could be transformed by the Buddha. So, in the Six Realms, He leaves no one behind. He lets no one slip through.

“In His speech there is Dharma. In His actions there are principles.” His speech contained the Dharma and His conduct made Him Teacher of Heavenly Beings and Humans. We mentioned this earlier; this is the power of love.

Have compassion for the world and all sentient beings of the ten directions: He has mercy and compassion for the sentient beings in this world as well as those in the worlds of the ten directions, for all sentient beings in the Three Vehicles and the nine realms.

So, “Have compassion for the world and all sentient beings of the ten directions.” They hoped that the Buddha could have compassion for the world, even for all sentient beings of the ten directions. “He has mercy and compassion.” This is something that everyone hoped for. The Buddha was well respected in the world for. His loving-kindness and His compassion toward all sentient beings. “[For] those in the worlds of the ten directions, for all sentient beings in the Three Vehicles and the nine realms,” everyone can receive the love of the Buddha and accept the principles. Thus, “All will universally receive benefits.”

All will universally receive benefits: Those in the Three Evil [Destinies] suffer. Because the radiance shone on them, their suffering ceased immediately. [Beings of] the five natures sink in the current. They rely on the oar of wisdom to reach the shore. Thus it says, “All will universally receive benefits.”

Sentient beings suffer in the. Three Evil Destinies. We all know the Three Evil Destinies. They are the hell, hungry ghost and animal realms. “Because the radiance shone on them, their suffering ceased immediately.” In these Three Evil Destinies, the sentient beings who are suffering are also able to receive this light, the principles. This radiance, as the previous passage stated, would be a ray of light for even the sentient beings from the netherworld, who would find their environment brightened up. Suddenly, people were able to see one another. In the past, they were in complete darkness. When a streak of light illuminated their world, they were able to see one another. This [light] is the true principles. The true principles can spread to everyone’s minds. So, “Because the radiance shone on them, their suffering ceased immediately.” There is much suffering in Three Evil Destinies. When the principles enter their hearts, though they are suffering, with the principles in their minds, they can naturally understand the law of karma.

Though they are suffering in external conditions, they understand the [principles] in their minds. We often hear, “Life is full of suffering! Isn’t this what the Buddha-Dharma says? These are the karmic conditions!” If we have a a negative affinity, “we should quickly repay what we owe. If we have more spare time, we should use it to create blessings for our next lifetime.” We often hear people say this.

“[Beings of] the five natures sink in the current. They rely on the oar of wisdom to to reach the shore.” With wisdom, we can reach the other shore. This wisdom is impartial. Using this impartial wisdom, “the Dharma is like a raft” that takes us from this shore of suffering to the other, peaceful shore. We use wisdom to safely arrive on the other shore. Thus it says, “All will universally receive benefits.”

We sentient beings are each in different conditions. But as we are learning the Buddha’s teachings, the principles are impartial. Whether toward humans or animals, we express the same kind of love, let alone toward differing ethnicities, nationalities, religions and so on. We must spread our love universally. This is showing compassion to all equally. The Buddha had great, far-reaching compassion and wisdom from a long time ago. He constantly gave of Himself in this world. He captivated all sentient beings and taught and transformed them. Sentient beings must use a mind of the utmost reverence to make offerings. We do not use material things to make offerings to the Buddha. We must accept the Buddha’s teachings and practice giving in the world. This is the true offering. So, let us always be mindful.

Episode 1010 – Revering the Bodhi-tree As If It Were the Buddha

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>> They made offerings to the Buddha as well as to the tree of enlightenment, for it was what the Buddha relied on. They revered the tree as if revering the Buddha and could not bear to cut it down. The tree was ten yojanas in height, and its flowers were as large as a cart’s wheel. How could its appearance be so large? We must know that it is inconceivable.

>> “And they saw the 16 princes asking the Buddha to turn the Dharma-wheel. Right away, all Brahma kings prostrated out of respect for the Buddha, circumambulated the Buddha thousands of times and scattered celestial flowers upon Him.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. This Bodhi-tree was ten yojanas in height. Having made offerings with flowers, they each offered their palaces to that Buddha.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> The flowers they scattered were like Mt. Sumeru. It says that. Sumeru is a Sanskrit word. It means ‘wondrously high summit.’ The flowers were piled as high as a mountain so this describes how many there were.

>> The flowers they scattered were like Mt. Sumeru. This has three meanings. The first meaning: The celestial flowers were scattered from the sky above the Buddha and formed a canopy of flowers. It was as tall and grand as Mt. Sumeru, standing upright in mid-air.

>> The flowers they scattered were like Mt. Sumeru. The second meaning: On the ground, the flowers they scattered were piled so thick and high that they looked like Mt. Sumeru. This means the shape was like Mt. Sumeru, not that the flowers were truly that high.

>> The flowers they scattered were like Mt. Sumeru. The third meaning: The pile of the flowers they scattered surpassed the height of the Bodhi-tree. This is an inconceivable matter, as they did not obstruct each other.

>> They made offerings to the Buddha and the tree. This is because the tree was the Buddha’s place of support, abiding, sitting, the place He cultivated contemplation of Dharma. Therefore, paying respect to the tree is actually paying respect to Him.

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“They made offerings to the Buddha as well as to the tree of enlightenment, for it was what the Buddha relied on.
They revered the tree as if revering the Buddha and could not bear to cut it down.
The tree was ten yojanas in height, and its flowers were as large as a cart’s wheel.
How could its appearance be so large? We must know that it is inconceivable.”

This seems rather profound. It is very profound! This is all expressing that we must have respect.

In the previous sutra passages, Great Unhindered Wisdom Superior Buddha sat for ten small kalpas and attained Buddhahood, then the heavenly beings and Dharma-protectors rejoiced and made offerings until the Buddha taught the Dharma. This took a very long time. Then He transformed sentient beings. The 16 princes became monastics and rejoiced in listening to the Dharma. They again requested that. Great Unhindered Wisdom Superior Buddha expound the Dharma; they requested the Dharma, the True Dharma.

He knew the capabilities of the 16 princes were different from those of ordinary people. Our Sakyamuni Buddha taught the Dharma in the Saha World for over 42 years. With the Dharma that He taught, to Hearers, Solitary Realizers and even to the ordinary people, what they came to understand was the teaching of suffering, causation, cessation and the Path. What Solitary Realizers were able to understand was that the world is impermanent, with the seasons constantly changing. They understood that life arises through the Twelve Links of Cyclic Existence and so on. These were the teachings they could understand. Though the Bodhisattvas comprehended the Buddha’s intent, that we must dedicate ourselves among the people, their understanding was still not precise. So, the Buddha had no choice but to teach according to capabilities.

It was only after 42 years had passed that the Buddha judged the time and felt that causes and conditions were about ripe. So, He had to begin teaching the Lotus Sutra. This is the True Dharma of the One Vehicle. He wanted Hearers and Solitary Realizers to know that the goal of spiritual practice was to return to their nature of True Suchness. This is possessed by everyone, so everyone can attain Buddhahood. We just need a method; we must open the door to our hearts, form great aspirations and make great vows. We do not practice only for own our own benefit. We do not only have an understanding of the principles. We must be tempered by going among people to truly experience and understand, to truly help enable everyone to experience their Buddha-nature. The Buddha had to guide everyone to know the equality of all living things. It was only after 42 years that the Buddha began teaching and praising the True Dharma of the One Vehicle.

In the Sutra of Infinite Meanings, the Buddha began praising the Bodhisattva Way. He even taught many [methods] for Bodhisattvas in the world. He taught Bodhisattvas how to go among the people and that they should even be unsummoned teachers. He even wanted everyone to know that although they are still unenlightened beings, after listening to and understanding the Dharma, they can also go among people and teach it. This is like the master boatman; though his body may suffer from illness, he can still make use of his boat to deliver sentient beings. This is in the Sutra of Infinite Meanings. We are constantly reciting the Sutra of Infinite Meanings, so we know that Bodhisattvas go among people. That means once we understand the principles, we must immediately go among people to give. We have no concern for ourselves; we do it all to deliver sentient beings.

After Great Unhindered Superior Wisdom Buddha attained Buddhahood, He began teaching the Dharma. This went on for a period of time. The 16 princes resolved to become monastics, for they had taken the Dharma to heart. They understood that these teachings contained within them the very precious. Dharma of the One True Reality. The 16 princes knew to take the initiative in asking the Buddha to turn the Dharma-wheel. As for Sariputra, [he did not know to ask] until after listening to the Sutra of Infinite Meanings, after the Buddha began radiating light, after Manjusri and Maitreya had their dialogue in verse, praising the past Sun Moon Lamp Radiant Buddhas and the numerous stories that occurred with those 20,000 Buddhas in the past. Everyone was still not completely clear, so when the Buddha emerged from Samadhi, He again began praising the Buddha-wisdom, that [enlightened] state and so forth. Only then did Sariputra finally understand what the state of Buddhahood was like, that everyone could attain it; it was just that no one was clear.

Everyone intrinsically has the Buddha-nature, so Sariputra, on everyone’s behalf, entreated the Buddha to teach the True Dharma. The Buddha refused three times, because Sariputra had entreated Him three times. It was only after the third time that the Buddha formally set aside skillful means and opened and revealed the One Vehicle Path. This means He taught the Lotus Sutra. This was because the Buddha of the Saha World had to face such sentient beings. Later in the Lotus Sutra it says sentient beings are difficult to train. Sentient beings in the Saha World are stubborn. They are difficult to train. They are very obstinate, so it is difficult to transform them. This shows that sentient beings in the Saha World are truly stubborn and dense, hard to transform.

For Great Unhindered Buddha, it was simple; the people quickly accepted the Dharma He taught. Moreover, the 16 princes quickly understood and asked Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel. At that moment, the Brahma kings in their palaces began to feel that Great Unhindered Wisdom Superior Buddha was about to teach the Great Dharma. A ray of light shone eastward first, then illuminating all in the ten directions, not only horizontally, broadly illuminating the Brahma palaces in 500 trillion [lands], but vertically as well, above and below. The light reached up to the highest points, while also illuminating all the dark places of the lands below. They were all suddenly illuminated.

This shows that. He was about to [teach] the true principles. For everyone, whether those in the Brahma heavens or those sentient beings in dark places, the principles are equal. It doe not matter whether they are heavenly beings or sentient beings in the Six Destinies. All sentient beings are the same; all can likewise understand the Dharma, for this Dharma exists intrinsically in everyone. This is a way of showing that the Buddha’s teaching has always been impartial; He views all with equal compassion. Thus He exercises both compassion and wisdom. If we can all bring together compassion and wisdom, the principles will be very clear and universal. The Buddha-Dharma tells us this as well. To attain Buddhahood, even if we have understood all the principles, still in the end, we must combine compassion and wisdom. Thus we complete our great perfect mirror wisdom.

The principle is the same. However, during the time of Great Unhindered Wisdom Superior Buddha, it was much simpler and easier. In fact, this is everyone’s intrinsic nature; it has always been this simple, so why, for sentient beings in the Saha World, is it so difficult? They were continually covered by ignorance, thus they were stubborn and difficult to train. This is why the principles were difficult for them. It is difficult for people’s minds to come together with the principles. No matter how the principles are taught, they say, “I know, I know.” But they have not thoroughly understood. They are unwilling to mindfully accept the Dharma. This is the only difference.

So it says, “They made offerings to the Buddha as well as to the tree of enlightenment.” This means that when the Buddha attained enlightenment, heavenly beings, humans, as well as the eight classes of Dharma-protectors, as the previous passage said, had all appeared. Since the Buddha was about to teach the Great Dharma, all of them had come. They not only made offerings to the Buddha, but to the Bodhi-tree as well. All of you probably remember; why was this? The Bodhi-tree was what the Buddha relied on. When a Buddha wishes to attain Buddhahood, He must abandon His family and take heaven and earth as his home, living on the land under the sky. The Buddha was a man before attaining Buddhahood. He was still a man even after attaining Buddhahood. He still needed to find a place to shelter Himself from the elements, a shaded place to block the sun. Bodhi-trees are lush. So, the Bodhi-tree was the place where He abided.

The Bodhi-tree offered the most safe and stable place for the Buddha to sit, so “It was what the Buddha relied on.” When He sat beneath this Bodhi-tree, the Bodhi-tree’s lush leaves could block the sun, and if it rains ever so slightly, it could serve as an umbrella to block the rain. It could block the rain as well as the sun. There He could find shelter from the wind, so this was where the Buddha abided. He could sit there with peace of mind, remaining peaceful and unmoving. So, the Buddha abided in that place, and that is where He attained Buddhahood. This was true in the past for. Great Unhindered Wisdom Superior Buddha and true in the present for Sakyamuni Buddha. So, in making respectful offerings to the Buddha, at the same time they made offerings to the Bodhi-tree as well.

“They revered the tree as if revering the Buddha.” It was there that the Buddha had sat, there that He awakened, there that He attained Buddhahood. When He finally entered Parinirvana, it also occurred beneath a tree. So, “They revered the tree as they revered the Buddha.” They revered the tree just as they revered the Buddha when He was alive. The Buddha attained Buddhahood there. The Buddha had taught the Dharma there, and it was under a tree that He entered Parinirvana. So, they revered the tree. Thus, they “could not bear to cut it down.” We should all cherish trees. We cannot bear to cut them down, and in our heart we should cherish trees.

Actually, trees are very important for the well-being of the earth. Trees protect the earth and life on the earth. We should know where there are trees, there must be water. Where there are mountains and trees, there will naturally be water. Every large tree stores water when it rains. Trees absorb the rainwater, both big trees as well as little ones. A single tree can absorb approximately three to four tons of water. Bigger trees can absorb four to five tons. Think about it; a single tree can absorb so much water, can store so much water. Thus even if it rains more, the rainwater is first stored in the trees. As the rain gradually stops, the trees gradually release their water through their leaves, their branches and even through their roots back into the soil. As the water circulates and is recycled like this, it protects the earth.

Sentient beings also need water to live. When we lack water, our lives face a great vicious cycle. Look at how big trees protect the earth. They also have the ability to provide everyone with lots of fresh air. Trees can absorb water, then over time protect the land through this water cycle that returns it to the earth. As humans, we should have a heart that cannot bear to cut down the earth’s trees. So, we revere trees as we revere the Tathagata Himself. We revere trees as we would people. When we cut down trees, it is the same as harming the life of the land, as cutting down the life of Earth. We should love and cherish our trees.

“The tree was ten yojanas in height.” This is describing how these trees grew to a very large height. Every tree was very tall. They were very tall trees. “Its flowers were as large as a cart’s wheel.” The flowers, when they bloomed, were also large. In the world of. Great Unhindered Wisdom Superior Buddha, everything was large; everything was a treasure. These were not normal trees, and their flowers were different from ours.

Our lotus pond came from a person who sent me two seeds in the past. They were lotus seeds. Later, when we planted the seeds back there, the leaves of those lotuses were this big. Recently, I have no longer seen them. You could put a child on one of the leaves; one leaf could have supported a child. This kind of lotus is different from regular lotus leaves. When it opens up, it is flat. Such things exist in our Saha World. In the world of. Great Unhindered Wisdom Superior Buddha, the trees were ten yojanas in height. A yojana is 40 li, so if they were ten yojanas tall, just imagine how tall they were! Its flowers were as large as the wheels of a cart. “How could its appearance be so large?” How could these appear to be so big? The trees were huge, the flowers were also huge. This is telling us that it is inconceivable!

Though the principles are so very simple, we unenlightened beings cannot comprehend them. For instance, here on Earth, the United States, in March 2009, launched the [Kepler] space telescope. What they were looking for was to see is if there is a second “Planet Earth.” Finally, in 2015, on the day of July 23, they received a message from the space telescope. On that day they announced that, at a distance of 1400 light-years from Earth, at a distance so very far away, they had discovered a planet nearly the same as Earth, but bigger. It orbits a sun [like ours]. Our earth takes 365 days to revolve around the sun. Our one year is 365 days. A year there is 385 days, which is very similar to Earth.

They discovered it has what appears to be oceans and mountains. However, the telescope is still far away from it. It can only view it from afar, it cannot actually reach it. The distance is truly still too great. It is still very far away. All they can discover is that there are volcanoes, there are oceans and there is sunlight. It is brighter there than on Earth. But is there water that humans can drink? Is there any life there? They still do not know, because this space telescope has no way to get there; it can only see it from afar. It cannot reach it, because it is 1400 light-years away from Earth. A light-year is a very long distance. When we talk about light-years, if a ray of light travels for one year, then you calculate this distance, it would be 9.46 trillion kilometers.

Just imagine over 1400 light-years! According to the reports, if you were to fly an airplane there, it would take at least 1.5 billion years to arrive. Just imagine; the distance is so great, yet scientists have already discovered there another planet similar to Earth. But though this planet is very similar to Earth, is there life upon it? We do not know. This planet is also very old, much older than Earth.

In any case, we humans here now on this Earth, those of us who live here now, continuously cut down trees and dump garbage. Now, at this time, in space we have discovered what appears to be another Earth; this would still never be enough for us. We humans, in our delusion, still continue to destroy, continue to waste and consume and whittle away our resources. This is what we should promptly alert ourselves to.

It is said that trees are [intimately related] to our entire planet, to our atmospheric circulation, to the water cycle, to all the elements of earth, water, fire and air. This is why I especially want to share with everyone that we should be making offerings to trees with the same attitude we make offerings to the Buddha. With the same importance we place on a Buddha coming to the world, we should cherish the life of trees as being just as precious. Cutting down a tree takes seconds. With a chainsaw, one cut and it topples. But for a tree to grow so big and tall, if you think about it, takes decades or close to a hundred, even a thousand years. Still, we humans do not know to cherish them. So, I hope that everyone understands the true principles; they must be understood and investigated in this way. This is how we seek out the principles.

The previous passage says, “And they saw the 16 princes asking the Buddha to turn the Dharma-wheel. Right away, all Brahma kings prostrated out of respect for the Buddha, circumambulated the Buddha thousands of times and scattered celestial flowers upon Him.”

As we said before, the 16 princes and Brahma kings had all arrived. The 16 princes were already there to request the Dharma, and the Brahma kings and the eight classes of Dharma-protectors had all arrived. So, in that place, they reverently paid their respects to the Buddha, circumambulating and scattering celestial flowers; it was a truly a magnificent scene. It was a truly a very dignified occasion.

The passage continues by saying, “The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. This Bodhi-tree was ten yojanas in height. Having made offerings with flowers, they each offered their palaces to that Buddha.”

All came to make offerings of flowers to both the Buddha and the Bodhi-tree. The Bodhi-tree they made offerings to was tall, and the flowers were large, continuously falling from the sky. All the Brahma kings’ palaces had also arrived with them. They all made offerings to the Buddha with their bodies, minds and possessions. This expressed their sincerity.

The flowers they scattered were like Mt. Sumeru. It says that. Sumeru is a Sanskrit word. It means ‘wondrously high summit.’ The flowers were piled as high as a mountain so this describes how many there were.

“The flowers they scattered were like Mt. Sumeru.” It says that. “Sumeru is a Sanskrit word. It means ‘wondrously high summit.’ The flowers were piled as high as a mountain.” This is a very tall mountain. The flowers were so numerous that they accumulated as high as a mountain. This is how it was. They were like Mt. Sumeru, a very tall mountain. On the mountain are trees, on the trees, flowers. When the flowers fell, if you looked from afar, the mountain of flowers was like Mt. Sumeru. This is the highest and most wondrously tall peak, the top of Mt. Sumeru. The flowers were scattered, falling from the sky, filling up a mountain. They reached the peak.

The flowers they scattered were like Mt. Sumeru. This has three meanings. The first meaning: The celestial flowers were scattered from the sky above the Buddha and formed a canopy of flowers. It was as tall and grand as Mt. Sumeru, standing upright in mid-air.

So, “The flowers they scattered were like Mt. Sumeru.” This is what it means. It says that, “The celestial flowers were scattered from the sky above the Buddha and formed a canopy of flowers. It was as tall and grand as Mt. Sumeru.” The flowers scattered from above the Buddha and naturally stopped there to form a canopy of flowers. It was just like an umbrella, a canopy that formed above the Buddha’s head. “It was as tall and grand as Mt. Sumeru.” They formed many layers in the air.

The flowers they scattered were like Mt. Sumeru. The second meaning: On the ground, the flowers they scattered were piled so thick and high that they looked like Mt. Sumeru. This means the shape was like Mt. Sumeru, not that the flowers were truly that high.

Second, “On the ground, the flowers they scattered” piled up very thick and high, like Mt. Sumeru. These are all analogies describing the great piles of the flowers that formed. It is a description; that is what it looked like, “not that the flowers were truly that high.” This is a kind of description.

The flowers they scattered were like Mt. Sumeru. The third meaning: The pile of the flowers they scattered surpassed the height of the Bodhi-tree. This is an inconceivable matter, as they did not obstruct each other.

Third, “The pile of the flowers they scattered surpassed the height of the Bodhi-tree.” Of course, the Bodhi-tree was already tall, so for the flowers scattered from the sky to surpass the height of the Bodhi-tree would be “an inconceivable matter.” This is incredible. The Bodhi-tree was already quite tall, and the flowers were even higher than the Bodhi-tree! The flowers scattered by heavenly beings fell like this, covering the Buddha’s head, covering the Bodhi-tree and covering the land very thickly. This describes the magnificence of that place of enlightenment.

“They were used to make offerings to both the Buddha and the Bodhi-tree. This Bodhi-tree was ten yojanas in height.” They scattered flowers to make offerings to the Buddha and the Bodhi-tree. The Bodhi-tree was ten yojanas in height. We were just talking about this.

They made offerings to the Buddha and the tree. This is because the tree was the Buddha’s place of support, abiding, sitting, the place He cultivated contemplation of Dharma. Therefore, paying respect to the tree is actually paying respect to Him.

“They made offerings to the Buddha and the tree.” This is because the tree “was the seat that the Buddha relied upon.” This is the place where the Buddha abided, where He lived, where He engaged in spiritual practice, where He entered calm contemplation. It is where He attained enlightenment and where He taught the Dharma. This is where the Buddha abided, where He cultivated calm contemplation. So, everyone made offerings like this to the tree.

There are still many now who worship trees. There are many in India, and in Taiwan also. If a tree is bigger, they say they “pay respect to the tree spirit” and build small shrines beneath them. They say they are worshiping the tree spirit. This expresses reverence for the tree. When it comes to trees, actually, the Bodhi-tree is the tree of enlightenment. It was where the Buddha engaged in spiritual practice at that time, the place where He stayed, the place where He sat. In this place and in its surroundings He cultivated contemplation, received the Dharma and came to understand the principles of all things in the universe. It is where He cultivated calm contemplation. Because of this, He attained Buddhahood. Because of this, everyone also offered reverence to the tree as if they were revering the Buddha Himself. They revered it as they did the Buddha, as if the Buddha were still there; such was their respect. So, “Having made offerings with flowers, they each offered their palaces to that Buddha.” Heavenly beings follow their heart’s desires. Things follow their desires. When they decide to go somewhere, they can bring whatever they want. When they want to do something, the things they [need] appear. These are the blessings of heavenly beings. So, when they came before the Buddha, “Each used the heavenly palaces they journeyed on.” They used these to make offerings in the same way.

Many people say, “I am willing to make offerings.” Some even say, “I make a lot of money, but I do not do it for myself. I do it for the sake of….” Actually, it is not for the sake of anyone. Even if they make more money, what use is it? If they say they are making offerings, what is it that they are making offerings to? How many heavenly beings came to make offerings to the Buddha? Those from 500 trillion lands, and they all brought their palaces. All those heavenly beings came with all their palaces; where would they take them to? If all were offered to the Buddha, think about it, how could the Buddha accept them? This is kind of a description. It is an analogy for giving everything one has out of respect, giving everything one can, even one’s life. It is being willing to give everything one has. This is an analogy for giving everything one has, so it says they used even the palaces they journeyed on as offerings to the Buddha, to Great Unhindered Wisdom Superior Buddha. This is used as an analogy.

I hope when all of us listen to the Dharma, we understand the meaning contained in the sutra. Otherwise, there is so much that we discuss which we cannot see. When we speak of the eight classes of Dharma-protectors, do they really exist? We cannot see them, so do they exist? Whether they exist or not, still we must know, “There are spiritual beings three inches above us.” I always talk about this, as I did yesterday. Here is a very simple example. A father took his child out in the dead of the night, telling him, “Let’s go out. I want to take you to a place where I will need your help”.” So, the child followed the father into the vegetable garden of another person. He told his son, “I want you to see if there are people around.” So, the child looked and then said, “No one is around.”

“No? Alright, then come! Look for the biggest melon you can find. Come, let’s pick a melon!” The son then said, “Father, this melon garden does not belong to us.” He said, “It’s fine! No one is here to see us, so let us pick one.” The son told him, “Father, yes there is; I can see you and you can see me. The moon can also see us and so can the stars. Father, how could there be no one to see us?”

Hearing this, the father quickly let go. “Oh! My son has reminded me! There actually is someone who can see us. It is my conscience that sees me. This is a bad deed, even though it is as small as taking a melon belonging to another. Though it is nighttime and nobody sees us, my child sees it, the heavens see it, the moon sees it, the stars see it; actually, my own conscience sees it too. I shouldn’t do such a bad deed and be a bad example to my child.” He discovered his conscience. If all of us everywhere were to discover our conscience, to constantly discover our conscience, to constantly use our nature of True Suchness, our pure mindset, to see everything, the principles [will be clear]. The principles are without form or substance. We do not necessarily need to see them in order to believe in them.

Those scientists discovered that 1400 light-years away, at such a great distance, there is another planet in another solar system that is very similar to our Earth. With that place, if this planet can no longer contain us and we want to go to that planet, would that planet necessarily be suitable for us humans to live upon? Now this space telescope can capture images from very far away, but it cannot get there; it is too distant. The distance is so great; how can we possibly see it clearly? We cannot; the distance is so far. Even if we wanted to go, by plane it would take us 1.5 billion years. Think of how long that is! Science has proven that this planet exists, but we cannot see it ourselves or go to it.

So, we can say that there is much that we cannot touch or see but in fact does exist in the universe. Our planet Earth is also floating, floating in space. Looking at Earth from the Moon makes a very deep impression. One has to raise one’s head to see Earth. When we look at the Moon from here, we raise our heads to look up into the sky. If you were on the Moon, what you would see from afar is Earth, shining like the moon shines. It is inconceivable! It turns out we are also floating upon a planet in the universe; it is just that we humans are covered by ignorance. Our ignorance has covered us, so there is so much that we cannot comprehend or see. Thus we are endlessly covered in afflictions, and there are many principles we cannot understand.

So, as Buddhist practitioners, it is most important for us to investigate the principles. But do you need to have investigated them fully before you can believe in them? We should believe in them now. The Buddha taught us to go among people and promptly share these principles with everyone, to transform evil into good and afflictions into Bodhi. If everyone does so earnestly, if all of us are diligent and frugal, we can definitely benefit the planet and definitely benefit our society. Since it is beneficial, we should believe in it. We should believe in it, then just do it. If something is correct, then we do it. So everyone, please always be mindful. We must always accept the teachings faithfully, put them into practice and always be mindful!

Episode 1009 – The Buddha Cultivates Contemplation in Clarity

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>> The Virtuous One sat for a long time in clarity in the place of enlightenment, cultivating calm contemplation. The sentient beings mentioned earlier who had long been in darkness were surprised at this sudden appearance. Those in the Six Realms are separated like clouds and mud. All sentient beings together requested the Dharma.

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

>> “They saw Great Unhindered Wisdom Superior 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]

>> The eight classes of Dharma-protectors: Heavenly beings, nagas, yaksas. Gandharvas: spirits of fragrance. Asuras: Not-heavenly beings. Garudas: Golden-winged birds. Kinnaras: non-humans. Mahoragas: great python spirits.

>> “And they saw the 16 princes asking the Buddha to turn the Dharma-wheel. Right away, all Brahma kings prostrated out of respect for the Buddha, circumambulated the Buddha thousands of times and scattered celestial flowers upon Him.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

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“The Virtuous One sat for a long time in clarity
in the place of enlightenment, cultivating calm contemplation.
The sentient beings mentioned earlier who had long been in darkness
were surprised at this sudden appearance.
Those in the Six Realms are separated like clouds and mud.
All sentient beings together requested the Dharma.”

For sentient beings, everything is determined by our thoughts. In fact, the Virtuous One was also a human, with the thoughts [of a human]. But once He transformed these thoughts, afflictions became Bodhi. We all intrinsically have an intrinsic nature like that of. Great Unhindered Wisdom Superior Buddha. For dust-inked kalpas, our nature of True Suchness has always existed. We are always there. If we can persist for a long time until our thoughts become our nature of True Suchness, which we intrinsically have, life after life, we always have this pure mind. This mind is the willingness to go among people; if we can do this, then we will be replete with the myriad practices and can be called a Virtuous One.

A Virtuous One continuously engages in uninterrupted practice, extended practice, practice with nothing further and practice with reverence. He respects, loves and protects all beings. If we do this, with a continuous virtuous circle, our minds will continue to accumulate [virtue]. We do not give up, but advance forward on the Bodhisattva-path for a long time. Then after a long period of time, we will also become the Unsurpassed Guide. Once we perfect all virtues and can be called Virtuous One, Unsurpassed Guide, then won’t we have attained Buddhahood?

Yesterday, we talked about how a Brahmin asked the Buddha how many people will become Buddhas in the future. “The number of those who will reach Buddhahood is as many as the sand of infinite Ganges Rivers.” In the future, there will be that many. [The Brahmin asked], “What about in the past?” In the past there were also countless and infinite numbers of Buddhas, like the sands of the Ganges. “In the past, so many people attained Buddhahood, but I have not met them. Today, I have encountered the Buddha, so I should seize the opportunity to quickly engage in spiritual practice.” That was the story [of the Brahmin]. With extended practice, uninterrupted practice, practice with reverence and practice with nothing further, he was very diligent. He simply seized the present moment. Even though he was advanced in years, he had such reverence toward the Buddha-Dharma. So, we must always be mindful.

Originally, dust-inked kalpas ago, in Beginningless Time, we already had this Great Unhindered in us, in our intrinsic nature. Through continuous accumulation, we persist in “sitting for a long time in clarity.” This does not mean just sitting there quietly. Sitting for a long time refers to the pure mind that has abided forever in our intrinsic nature. We do not need to seek a spiritual training ground outside of us; the spiritual training ground is in our minds. Our intrinsic nature is our training ground. We must always cultivate calm contemplation; that is what I often remind everyone of, so we can mutually encourage each other. When interacting with each other as we practice in our spiritual training ground, we ought to constantly have calm contemplation and put effort into spiritual practice.

The most troublesome aspect of the mind is that it wavers and fluctuates. When it wavers, if one thought goes astray, we continue to follow it in the wrong direction, walking further and further into darkness. Because ignorance continues to multiply and increase, amidst this ignorance, we cannot open up our pure intrinsic nature of True Suchness. If our minds are unable to calm down, our minds will keep going toward the darkness.

For instance, from Nepal, I saw a news report that on July 28, 2015, they announced a prohibition of slaughtering. They had a custom of, every five years, holding an extremely violent, bloody day of gory sacrifice. This day of sacrifice is the Gadhimai Festival, which was named after a goddess.

This story’s origins began 400 years ago, when a great landowner had a dream one day. He dreamt that his problems would be solved with a blood sacrifice to Gadhimai. If Goddess Gadhimai were to be offered sacrifices every five years, with this bloodbath all problems would be eliminated. There would be no disasters or suffering, and all problems would be eliminated. It was simply due to this dream that [this massacre] began to take shape. Therefore, in India, every five years, there was this kind of day of slaughter and bloody sacrifices. About 300,000 lives [were sacrificed], of all kinds of living beings.

Some were from India, others from Nepal. Many places sent living and breathing animals, whether they were pigeons, rats, lambs, pigs, cows or other animals. As long as they were animals, these living creatures would be sent from far away. Every five years, the number of sacrificed lives was over 300,000. They were amassed for this bloody sacrifice. Every five years, in this ceremony, there would be about 2.5 million people who would gather there to make sacrifices. Once every five years, the festival would be held 140 kilometers south of today’s Kathmandu. That place is called Baliyapu Village, where there is a temple of Gadhimai. Every five years in November, this sort of great massacre would occur, using blood as a sacrifice. It has been held every five years for 400 years already.

I heard the good news, which was that this announcement was sent out, that a decision has been made. This religion would stop this day of sacrifice and bloody massacre. But the head of the temple said that they knew this had been a tradition for 400 years, so now that they wanted to stop this, it would be truly difficult. However, the next festival is in 2019, which is still more than three years away. He said, “We will devote ourselves to educating the believers. For the believers, we need correct teachings and correct thinking in order to educate them.” This kind of sacrifice every five years, this custom of gory sacrifice, must stop. Within the next three or so years, they will need to really devote themselves in order to change people’s thinking, to help them know that these animal killings are inhumane customs. The head of the temple said, “As humans, we need to be aware of [the cruelty] of killing these animals.”

In the images, we can see the bulls wearing strips of red cloth being herded together to a centralized place. The rest of the animals were similarly amassed and transported to that place. When it was time, we could see this scene of killing, how all the animals were collapsing. Truly, we can see this sight of the animals gathered and massacred en masse; it is extremely cruel.

People’s delusions are like this. Although it was just a person’s dream, it was announced widely and started to become their tradition. This religious tradition of sacrifice happened once every five years. Now there are causes and conditions to allow them to stop this kind of sacrifice. We have already seen an official document, which is a decree prohibiting this massacre. This sacrifice has been discontinued. But there are still more than three years where they must apply right methods to let people know that animals are just like humans. They also have flesh and blood and feel pain. So, they have begun to educate the believers now.

We heard this news and saw the images, saw the cruelty. Now the prohibition has been announced, and we can see how a thin piece of paper can save the future and protect more than 300,000 lives from massacre. From this point on, they can start anew, and there can be peace. This is such a joyous matter.

We must know that animals are just like humans. As can be seen nowadays, we not only know they feel pain, but also know they have flesh and blood and likewise fear pain and death. Nowadays, there is avian flu, hand-foot-and-mouth disease and other epidemics. Many viruses and bacteria spread by animals are intermixed with those found in humans. Human influenza can be passed to animals, and animal influenza can also be passed to humans. As we can see, we are all living beings. We feel pain and fear death. Animals also feel pain and also fear death. We are living, and they are also living. How can we bear to let them face so much suffering?

Even a six-year-old child knows to love and protect animals by curbing her cravings for certain tastes. This is a student from Kaohsiung in the Da Ai Kindergarten class. She promotes a vegetarian diet to others and of course is also vegetarian herself. This child’s name is Nianchun (Pure Thoughts). Her parents are already Tzu Chi commissioners. She has been a vegetarian since the womb. When she was three or four years old, on her first day of kindergarten, she told her teacher, “Teacher, I am a vegetarian baby. I don’t eat meat; I want to eat vegetables.” Back then, she was not at our Kaohsiung kindergarten but at a school in their community. On the first day, she told her teacher this. At that time, she was only three or four, and she told her teacher, “I am a vegetarian baby, I do not eat meat. I want to eat vegetarian food.”

From that point on, her mother felt that being in a place where no vegetarian food was provided was very inconvenient. For the teachers, it was also very inconvenient. So, she looked and searched. She knew that at the Jing Si Hall in Kaohsiung, we have a Da Ai Kindergarten, so she later transferred Nianchun over. This child, Nianchun, was like a fish in water and was very happy. She is very sensitive to the word “meat.” Once her father was peeling longan fruit and he told Nianchun, “Daddy is giving you the longan meat to eat.” The child said, “Dad, I do not eat meat. Why are you giving me the meat of the longan?” Then, he had to give her an explanation. Even the word “meat” could not be said. So, this is a very pure child. She always has such pure thoughts.

When she drew pictures at her kindergarten, all she drew were fruits and vegetables. She drew nearly ten kinds and all were very pretty. She would point out vegetables and fruits and say, “This is called green bean. This is called eggplant, and this is…. How many are there total? One, two, three….” She kept on counting until she was done. “I drew ten different kinds here. There are ten kinds but there are more. These all can be eaten.” This is a child’s heart. It is filled with pure innocence, these kinds of pure and clear thoughts. This is the intrinsic nature of her mind.

So, she began to promote vegetarianism. She said, “I want to make a vow. I want to encourage 100 people to be vegetarian.” Actually, at first, she said 60 people 60 people! We [heard] that. She was brought along by her father or someone else to a Tzu Chi gathering where volunteers were having a study group or something. He took her there, then she shared her perspective as a vegetarian baby and encouraged everyone to become vegetarian.

At first, she used booklets to promote vegetarianism. She asked, “All of you present….” She spoke like an adult, “Of all of you present, are you vegetarian? If you are vegetarian, please raise your hand.” Many raised their hands. She took out a booklet promoting vegetarianism and said, “If it’s just one meal, that is okay. If you can eat vegetarian for 108 meals, check a box for every vegetarian meal you eat.” She took that booklet out to teach people.

She said, “If you eat a vegetarian meal, check this box.” She would give a small gift and hand over a booklet to them. If someone was willing to be vegetarian, they would accept this booklet, and she would give them a gift. She would say, “Originally, this booklet would need to have all 108 boxes checked for me to give you this present. But I am worried that you will not find me after checking all the boxes, so I am giving you the gift beforehand. But if you have not finished checking them, I will have to take the gift back, okay?” She is truly a child with principles.

Think about it. From the womb she was vegetarian. Even on the first day of kindergarten, she expressed, “I do not eat meat.” As we can see, from her birth until now, her mind is not enticed by form, smell or taste. She eats with her classmates at the same table, with so many people, yet her mind is unwavering. Will it be hard to sustain a mind like this for dust-inked kalpas? We all intrinsically have a pure Buddha-nature. This is to say, our spiritual training ground is in our minds. We must mindfully cultivate contemplation.

We fundamentally have this pure intrinsic nature. We need to preserve this mind of ours and put effort into cultivating contemplation. We must contemplate what life’s ultimate truth is. We are all humans, but how do we regard animals and their lives? When it comes to living beings, we should also mindfully seek to comprehend. Otherwise, when a thought goes astray, even [the effects of] a dream can be drawn out for 400 years and result in this bloody massacre every five years and lead to this bloody massacre every five years.

In Nepal, over these few hundred years, has it really been all peaceful? There have been disasters there frequently. Can their sacrifices and massacres really help them avoid disasters? This is a superstitious legend that has attracted many disasters. This kind of bloody scene truly is a great defilement for people’s minds. So, they have “long been in darkness.” In the past, they did not understand and continued what they regarded as a religious festival every five years. Every five years, they held what was regarded as a religious festival. So, every five years, more than two million people gathered at that village. It is inconceivable; how could they believe this?

But now we have heard that this day of sacrifice has been eliminated. What kind of causes and conditions helped them see sentient beings as equals? What kind of causes and conditions let them know all sentient beings are flesh and blood just like humans. They feel pain the same way. What were these causes and conditions? So, this sudden realization they had was like those “sentient beings who were surprised at this sudden appearance.” In the past, they thought this was normal. People’s minds were in darkness, as they were covered by ignorance. Ignorance is similar to darkness. Then all of a sudden this happened, so they “were surprised at this sudden appearance.” This is just like the sutra passage says. When the darkness suddenly [turns] to light, it means the truth is already shining through. The doors to their minds have opened, and light was shining through.

Thus, “Those in the Six Realms are separated like clouds and mud.” The Six Realms are the heaven, human, asura, hell, hungry ghost and animal realms. These are like sky and earth, like the clouds in the sky and the mud on the earth. There is such a complete and distant separation. The sky is like those Brahma kings, enjoying their palaces. The earth is like those suffering in hell, those suffering as animals and so forth. But the sentient beings of the Six Realms have one thing in common, which is a pure Buddha-nature intrinsic to all. So, “All sentient beings together requested the Dharma.” The Buddha had attained enlightenment in the world. The Buddha’s principles should pervade across heaven and throughout the Six Realms and the four forms of birth. These principles needed to be announced to all. As long as there are principles, the light of the mind can shine through.

The previous sutra passage states, “At that time, all the Brahma kings from the 500 trillion lands went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went to the west to seek out this sign.”

At that time, the light had started by shining toward the east and then shining in all directions. So, since the light shone first toward the east, the Brahma kings began to lead a search toward the west to find, to seek out, the origin of the light. This is like when we went to Nepal. We went from the east to the west. A group of people are there now, and what are they doing at that place? They are not seeking the scriptures. They are at the birthplace of the Buddha, where sentient beings are now in confusion, are suffering, are facing uncertain futures, all the suffering that comes after a disaster. In such times, how should we bring Buddha-Dharma back to the Buddha’s birthplace? This is what we seek by going west.

The next sutra passage states, “They saw Great Unhindered Wisdom Superior 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.”

Seeking in the west, they saw. Great Unhindered Wisdom Superior Tathagata under the Bodhi-tree, sitting on the lion throne. In addition to the Brahma kings, there were those from other heavens in the the desire realm, or the heavens of the form realm. There were also naga kings, gandharvas and so on. The eight classes of Dharma-protectors all came. They were all there surrounding Him in the place of enlightenment under the Bodhi-tree.

The Buddha’s place of enlightenment was under this Bodhi-tree. This was where He attained Buddhahood. He sat in meditation under the tree and contemplated silently there. He awakened compassion, exercised wisdom there. So, it says, “beneath the Bodhi-tree, sitting on the lion throne.”

There were heavenly beings, nagas, gandharvas, kinnaras, mahoragas, humans, non-humans and so on. They all respectfully surrounded Him. The eight classes of Dharma-protectors showed their respect. So, humans, with our eyes, the physical eyes that we have, cannot see the eight classes of Dharma-protectors. Especially with heavenly beings, our physical eyes are unable to see them at all. This is a kind of spiritual state, so we also say “invisible hosts of eight classes.” Invisible hosts are those we cannot see. These invisible hosts are invisible beings.

When speaking of invisible sentient beings, there is a commonly-used phrase, “There are spiritual beings three inches above us.” We need to believe this. Actually, when we speak, we should always say good things. We should always have good thoughts and always do good deeds. As soon as we give rise to a thought, the eight classes of Dharma-protectors will know. So, ancient people said to go with our conscience because, three inches above us, there are indeed spiritual beings. “There are spiritual beings three inches above us.” We ought to believe this.

We also often speak of demons and spirits. Otherwise, why do we chant sutras out loud? Every religion has rituals of reciting scripture. This is something that is widely recognized. When we chant the sutra, every line of the sutra is teaching the Dharma. I often tell everyone, we must recite the sutras loudly. Sutras are not just for us to read ourselves, to take into our own heart, recite to ourselves. At the same time, we recite for those in the invisible realms, for demons, spirits and the eight classes of Dharma-protectors to hear. So, often when we pray every day, we hope to be heard by the Buddhas, Bodhisattvas, heavenly beings and Dharma-protectors. This takes great reverence. We should sing and recite the sutras loudly. Otherwise, we will never really learn them. We need to chant them loudly. So, the “invisible hosts of eight classes” are also called “eight classes of Dharma-protectors.”

The eight classes of Dharma-protectors: Heavenly beings, nagas, yaksas. Gandharvas: spirits of fragrance. Asuras: Not-heavenly beings. Garudas: Golden-winged birds. Kinnaras: non-humans. Mahoragas: great python spirits.

What are the eight classes of Dharma-protectors? “Heavenly beings” are beings from the heaven realm. “Nagas” are the dragon kings, creatures in the ocean. “Yaksas” are spirits. We know that these speedy ghosts are very fierce. Also, there are “gandharvas,” which are spirits of fragrance. So, when we eat, we should not waste food. When the aroma starts to waft from your kitchen, these spirits will smell the scent and come. We must do our best to not kill. Where there are bloody things, good and bad [demons and ghosts] will come. So, it is best for us to be vegetarian.

“Asuras” are not-heavenly beings. Although they are born in the heaven realm and enjoy heavenly blessings, they do not have heavenly virtues. So, heavenly beings do not include them in the family of heavenly beings. Thus, when we speak of the Six Realms, we add in the asura realm. Still, the reason why heavenly beings exclude them from the heavenly family is because they do not have heavenly virtues. They easily trigger fights with others. Although lacking in heavenly virtues, they have cultivated heavenly blessings. So, they are called not-heavenly beings; they are not considered heavenly beings.

There are also the “garudas.” Garudas are golden-winged birds. These kinds of birds are very big. Their wingspan is very broad. They are called great golden-winged birds. These are the garudas. “Kinnaras” are non-humans. Asuras are not-heavenly beings, while kinnaras are non-humans. They have the head of a human but they have the body of an animal. Still, on their head, they have a horn. So, they are non-humans. They look like humans, but they are not. “Mahoragas” are great python spirits. They use their body to crawl on the ground. Everybody should know, from the Chapter on Parables, the explanation of the eight classes of Dharma-protectors. When a Buddha attains Buddhahood, heavenly beings from the heaven realm will appear to celebrate.

Next, the sutra passage states, “And they saw the 16 princes asking the Buddha to turn the Dharma-wheel. Right away, all Brahma kings prostrated out of respect for the Buddha, circumambulated the Buddha thousands of times and scattered celestial flowers upon Him.”

At that time, because this place of enlightenment was luminous, it was extremely dignified. The 16 princes were there to ask the Buddha to turn the Dharma-wheel. The eight classes of Dharma-protectors had all come, so they then paid respect to the Buddha in order to listen to the teachings. They “asked the Buddha to turn the Dharma-wheel.” They again ceremoniously paid their respects.

Thus, they “Scattered celestial flowers upon Him.” This was another scene of scattering flowers. When the Buddha expounded the Lotus Sutra in the Introductory Chapter, this also happened. When He turned the great Dharma-wheel, He set aside skillful means and returned to the one True Dharma. Everyone was very joyful to return to their intrinsic Buddha-nature. The Buddha had already clearly set aside skillful means to reveal the One Vehicle Dharma. So, they were joyful. Heavenly beings all came to scatter flowers as offerings, representing the spreading of good seeds, in hopes that all would walk the Bodhisattva-path and engage in spiritual practice.

Listening to the Dharma as Hearers is not enough. Comprehending principles as Solitary Realizers is also not enough. We need to quickly advance to the next step and walk the Bodhisattva-path. Bodhisattvas must return to the human realm to give of themselves for this world, create good affinities, and spread seeds of goodness to help all people promptly cultivate good causes. In the future, those who attain Buddhahood will be as numerous as the sand of infinite Ganges Rivers. I hope that all people, all these people, will be able to hear the Dharma, cultivate good causes, reap good fruits and attain Buddhahood. If not many can go among the people, the Dharma will forever be closed off. So, the Lotus Sutra opens and reveals the supreme meaning in the hope that everyone can accept it. Thus, those who hear the Dharma and those who speak the Dharma need to become those who pass on the Dharma. These are Bodhisattvas. We must spread these good seeds so everyone can accept these good seeds and begin engaging in spiritual practice. We must interact with people in unity, harmony, mutual love and concerted effort. We must give of ourselves for the Dharma; as practitioners, this is what we should do. So, we must always be mindful.

Episode 1008 – The Buddha’s Radiance, Great, Rare Enlightenment

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>> The Virtuous One, the unsurpassed great being, is in accord with compassion and wisdom. Bodhisattvas form the great vows and [practice] the Four Infinite Minds. One manifesting the extraordinary auspiciousness of the radiance of great compassion and wisdom must be a great enlightened being who rarely exists in the world.

>> “All of our palaces are brightly illuminated like never before. What are the causes and conditions of this? We had better explore this together. It must be a Virtuous One born in heaven or a Buddha appearing in the world that caused this great radiance to illuminate everything in the ten directions.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

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

>> At that time, all the Brahma kings from the 500 trillion lands went along with their palaces: This explains that together they headed west to seek out the radiance. They reached the Buddha and paid reverence, praised Him and made offerings to Him.

>> For the heavenly beings of the form realm, their circumstantial and direct retributions are replete and follow them wherever they go. Therefore, it says all Brahma kings went along with their palaces, and each used their palaces as offerings to the Buddha.

>> They each used their mantle to hold all kinds of celestial flowers: They used their mantle as a vessel to hold fragrant things, to hold and store all the wondrous flowers in the heaven realm.

>> Together they went to the west to seek out this sign: The Buddha’s light reached the east, so they sought the truth of the source of light and thus went to the west to[seek] the appearance of the Dharma.

>> When they saw that Buddha in the place of enlightenment, they began to understand that this light was not from a Virtuous One being born in heaven. It was the light of a Buddha appearing in the world. The Brahma kings had this thought, so together they discussed exploring it.

>> They met the Buddha and requested the Dharma [The difference between] the sentient beings mentioned earlier who were in the darkness  and surprised at the sudden appearance of all these people is like the distance between clouds and mud.

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“The Virtuous One, the unsurpassed great being, is in accord with compassion and wisdom.
Bodhisattvas form the great vows and [practice] the Four Infinite Minds.
One manifesting the extraordinary auspiciousness of the radiance of great compassion and wisdom
must be a great enlightened being who rarely exists in the world.”

Just by reading the passage, we can probably understand its meaning. With “Virtuous One, the unsurpassed great being,” Virtuous One is a way that we often address others when we see them. “Virtuous One!” We hear it so often that it seems like everyone is a Virtuous One. Everyone is called a “Virtuous One.” However, to truly be a Virtuous One is easier said than done. When we first become monastics, we begin reciting a sutra passage to ourselves, “Virtuous One, receive me; today, I, so-and-so….” Do you remember this “Virtuous One”? This means someone who embodies supreme virtue and is perfect and complete in all actions and who is also an Unsurpassed Guide. “The unsurpassed great being” is the World-Honored One, a great enlightened being. A great enlightened being is one who has become perfect in all actions, who has completed actualizing the Six Paramitas in all of His actions. Only then can someone be called “Virtuous One.”

In the past, “Virtuous One” was used only to address someone of the highest and most supreme virtue, but nowadays we call someone. “Virtuous One so-and-so” [out of courtesy]. Perhaps today it is used too lightly, but it does not matter, for everyone intrinsically has the Buddha-nature. As we often talk about, if you say something long enough, it becomes true. By often calling others. “Virtuous One” or “Unsurpassed Guide,” by hearing themselves called this, they know that this is the fundamental responsibility that they should work toward. This responsibility is to do good, to “refrain from all evil and do all that is good.”

A “Virtuous One,” an “Unsurpassed Guide,” is one in accord with compassion and wisdom; their mind should resonate with the Buddha-mind. The Buddha’s mind is one of great compassion, and a Buddha is one who has supreme wisdom. So, He awakens loving-kindness to exercise wisdom, or awakens compassion to exercise wisdom. This is to “exercise both compassion and wisdom.” This is a. “Virtuous One, the unsurpassed great being.” These are the Buddhas and Bodhisattvas. They are in accord with compassion and wisdom; their compassion and wisdom are complete. This is why we engage in spiritual practice. Over the course of spiritual practice, we go from being a Virtuous One in name to becoming a Virtuous One in essence, until our nature of True Suchness truly accords with the name. This is a. “Virtuous One, the great unsurpassed being.”

Of course, we must awaken compassion and exercise wisdom. We cultivate compassion and wisdom in parallel; this is the process of walking the Bodhisattva-path. So, speaking of Bodhisattvas, we wish to become Bodhisattvas. Bodhisattvas must make the great vows and practice the Four Infinite Minds. They begin with the Four Great Vows, for the path of all Buddhas is the same; every Buddha shares these vows. Every Buddha must undergo making the Four Great Vows and practicing the Four Infinite Minds. The Four Great Vows are inner cultivation; we make these vows for ourselves. “I vow to deliver countless sentient beings.” The goal of our spiritual practice is to deliver countless sentient beings, myriads of sentient beings. So, “I vow to deliver countless sentient beings.”

In order to deliver sentient beings, we must eliminate our afflictions. If we do not eliminate our afflictions, how can we interact with people? Sentient beings’ suffering is not only of the material kind, the suffering of poverty or hardship. The suffering worse than material suffering is the suffering of torment in body and mind, or the suffering of afflictions that cannot be dispelled, or the suffering of illness. There are many of these! There are many different forms of suffering. In interpersonal relationships, there is the suffering of afflictive emotions that cannot be resolved, the suffering of the endless karma we create; there are so many kinds. All these kinds of suffering, when taken together, can be called by one name, the suffering of ignorance and afflictions. The ignorance and afflictions of sentient beings are many, so we must eliminate our afflictions. Only by eliminating our afflictions can we accept the Buddha-Dharma and take it to heart.

Although the Buddha-Dharma is profound, we must diligently seek it. Our goal in seeking the Buddha-Dharma is to definitely attain Buddhahood. Thus we are those who learn the Buddha’s teachings. Truly, we learn the Buddha’s teachings in order to attain Buddhahood. To attain Buddhahood, we must mindfully listen to the Dharma. To thoroughly understand the Buddha-Dharma, we must completely eliminate all afflictions. When we have eliminated our afflictions, we then can go among others without becoming infected by their ignorance and afflictions. Furthermore, when we go among others, we can teach them according to capabilities, according to sentient beings’ needs and capacities. We help relieve them of their suffering, and, “Having relieved them from suffering, we then expound the Dharma for them.” Those learning the Buddha’s teachings, those wishing to attain Buddhahood, must make the Four Great Vows.

When we form Bodhisattva-aspirations, our goal is to attain the path to Buddhahood, so we must definitely first make the Four Great Vows. This is something we must do for ourselves. Once we have established the Four Great Vows, as we begin our spiritual practice we cannot lack the Four Infinite Minds. We must first awaken our great aspirations. Once we have developed our great aspiration and have made the great vows, then, of course, the Four Infinite Minds are the things we put into practice outwardly. We externally practice loving-kindness, compassion, joy and equanimity. As we go among the people, we cannot bear to let sentient beings suffer. We wish happiness for everyone. As long as everyone attains happiness, we do not seek peace or joy for ourselves. This way we know how to give. We give without expectations. As long as sentient beings can escape suffering, we never seek peace or joy for ourselves. We continue to single-mindedly walk the Bodhi-path. The goal of walking the Bodhi-path is to reach the state of Buddhahood. During this process, the Four Great Vows and the Four Infinite Minds are the essential targets for our inner cultivation and external practice, so we give without expectations.

Thus we follow the sequence of spiritual practice. How long does this take? Recently, we have continually been speaking about this topic. Great Unhindered Wisdom Superior Buddha, dust-inked kalpas ago, began to, lifetime after lifetime, walk upon the Bodhi-path, internally cultivating the Four Great Vows and externally practicing loving-kindness, compassion, joy and equanimity. Dust-inked kalpas before, He had already unified His vows and practice, harmonized His compassion and wisdom. He had fully unified His vows and practice, so He “manifested the radiance of great compassion and wisdom.”

Remember when Great Unhindered Wisdom Buddha sat in the place of enlightenment, He sat for ten small kalpas. All heavenly beings came to protect the place of enlightenment. It took a very long time; then, after contemplation, He harmonized compassion and wisdom. He radiated loving-kindness and wisdom. With compassion, He created blessings for others. This bright and beautiful pure-as-crystal radiance from His heart penetrated everything. This radiance began to shine. The light first appeared in the east. It illuminated the east, then began to be seen in all ten directions. All the Brahma kings in their palaces wondered, “Where is this light coming from?” The light was very different from the light they normally saw. There must have been a reason for it. Do you remember the previous passages? There must have been a reason for it. Either a Virtuous One had been born in heaven or a Buddha must have manifested in the world. It was an auspicious sign.

They all immediately sought the origin of the light. This was great wisdom, great compassion. This was a radiance radiating from the ground of the mind. So, everyone sought out that light, for it “must be a great enlightened being who rarely exists in the world” who is radiating the light. That is right; great enlightenment comes from great virtue. A Virtuous One, an unsurpassed great being, had come in accord with compassion and wisdom. He formed aspirations and made vows and seized the moment. Though it took dust-inked kalpas, when He manifested that state of mind, His state of mind in that one instant never changed throughout dust-inked kalpas. His state of mind of the Four Great Vows and the Four Infinite Minds that. He had seized in that instant has been eternally sustained until the present. This is what we must continually lay hold of.

This is like [the tale] of a Brahmin who lived when the Buddha was in this world. After the Buddha had attained enlightenment, when the Buddha taught the Dharma, this Brahmin gradually listened and came to understand that the Buddha’s teachings of enlightenment were superior to the Brahman teachings which he had been cultivating for decades. So, although he was a Brahmin, he nevertheless had great respect for the Buddha.

One day, he came to listen to the Dharma. After the Buddha had finished teaching, he seized the opportunity to quickly go before the Buddha. After reverently prostrating himself in respect, he asked the Buddha, “May I ask the Buddha, how many spiritual practitioners will be able to attain Buddhahood in the future?” The Buddha replied, “Those attaining Buddhahood in the future will be as numerous as the sands of the Ganges.” That Brahmin rejoiced upon hearing this, placed his palms together in respect and departed.

However, as he left the abode, along the way home he thought about how those who attain Buddhahood in the future would be as numerous as the sands of the Ganges. That is due to hearing the Dharma and understanding it, then walking the road of spiritual practice until they are able to attain Buddhahood. “What about me? Who knows how long I waited in the past until I met this Buddha now, so why don’t I immediately seize this moment? How long did I wander in the past without ever meeting a Buddha? How many Buddhas have appeared in the past? I do not know either. I presumably never met a Buddha before! Many Buddhas are to appear in the future. If I take refuge in the Buddha-Dharma now, then maybe I will be one of those as many as the Ganges’ sands who attains Buddhahood. If I do not seize the opportunity now, I will not be among those as many as the. Ganges’ sands who attain Buddhahood. I should at this time immediately ask the Buddha to let me become a monastic. I have already met a Buddha in this lifetime, how could I pass up this opportunity?”

He hurriedly returned, entered the abode, then said to the Buddha, “World-Honored One, I have faith that in the future there will be those as numerous as Ganges’ sands who will one by one attain Buddhahood. May I ask how many have already attained Buddhahood in the past?” The Buddha again replied, “There have been as many Buddhas as the sands of infinite Ganges rivers who have appeared in the world and attained Buddhahood in the past.” The Brahmin became even more resolved to become a monastic. “In the past, Buddhas as numerous as the sands of infinite Ganges Rivers appeared in the world. Already so many have attained Buddhahood, but surprisingly I have never met a single one. Since I have now encountered a Buddha in this lifetime, I will definitely not let this opportunity go by.”

With palms placed reverently together, he said, “Venerable Buddha! Buddhas as numerous as the sands of infinite Ganges Rivers have appeared in the world in the past, but surprisingly I have never met any of them. Those as numerous as the sands of infinite Ganges Rivers will also attain Buddhahood in the future. If I do not engage in spiritual practice now, I may not be able to meet those Buddhas as numerous as Ganges’ sands in the future. Venerable Buddha! I am already so old and the practices I cultivated were off track. Even after decades of spiritual practice, my mind was still not clear. I did not know the principles; all was dark and. I still did not see the path ahead of me. I did not know how to walk my path in the future.”

“I am already so old, but since the Buddha has attained Buddhahood and taught the Dharma, I have listened to Your teachings over and over. Listening to the teachings over and over” means coming to listen to the teachings again and again. “Every time I listen to the Dharma, I feel like I gain so much from it. I know how to walk the path in the future. It is just a pity that I am so old. Will the Buddha be able to accept me and let me become a monk so that I can concentrate on listening to the Buddha-Dharma and walk the enlightened path of the Buddha, in the hopes of having a chance to attain Buddhahood in the future?” The Buddha was happy and said, “Welcome bhiksu!” With that, the Sangha had the addition of this elderly Brahmin spiritual practitioner. He was diligent after becoming a monk, constantly and earnestly practicing and learning, eliminating much ignorance and many afflictions. He eliminated them one by one.

One time, among the bhiksus, the Buddha saw this elderly Brahmin among all the bhiksus. From his appearance of spiritual cultivation, [the Buddha] saw how earnest and mindful he was in his practice, so the Buddha offered him praise. Many bhiksus turned around to look at him and, sure enough, he really was that mindful in spiritual practice. They asked him, “Elderly Practitioner, how do you practice that you learn so quickly?” He replied with one sentence, “The practice of learning the Buddha’s Way is to form aspirations and make vows with the Four Infinite Minds and the Four Great Vows. I vow in future lifetimes to internally cultivate the Four Great Vows and externally practice the Four Infinite Minds. This is what I heard the Buddha teach. This is my inner vow, to every day seize the moment, with no interruption. This is my future vow and my present practice.” Upon hearing this, all rejoiced and made vows to the Buddha; all were willing, hoping to also be included among those as numerous as the Ganges’ sands who would attain Buddhahood.

This was the time when the Buddha was in the world. There were those who worked so hard, who truly seized the moment and sustained it forever. They actualized the Four Great Vows, internally cultivated the Four Great Vows. This was their aspiration, to in the future go among people and exercise loving-kindness, compassion, joy and equanimity. If we want to achieve this, actually that [Brahmin] can be our role model.

The previous sutra passage says, “All of our palaces are brightly illuminated like never before. What are the causes and conditions of this? We had better explore this together. It must be a Virtuous One born in heaven or a Buddha appearing in the world that caused this great radiance to illuminate everything in the ten directions.”

We just talked about this type of virtue; with compassion and wisdom in harmony, this kind of mind has a pure radiance. The first ray of light shone toward the east, then the palaces in the Brahma heavens in the ten directions were bathed in radiance. All of the heavenly beings, searching for the source of this light, came from the ten directions.

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

At that time, all the Brahma kings from the 500 trillion lands went along with their palaces: This explains that together they headed west to seek out the radiance. They reached the Buddha and paid reverence, praised Him and made offerings to Him.

At that time in the 500 trillion lands, the radiance shone across all space; it was so extensive. The 500 trillion lands, the lands of the Brahma heavens, had all received the summons of this light. So, as those in the Brahma palaces had already received the summons of the light, the Brahma kings searched together. They all gathered together to discuss it, and in their discussion they asked, “Where did this ray of light come from? Together, they discussed this.” Remember? We spoke of this yesterday. “Together, they discussed this.” Where was this light coming from? Look, it is from the west. So, “They headed west to seek out the radiance. They reached the Buddha and paid reverence, praised Him and made offerings to Him.” ․At that time, all the Brahma kings from the 500 trillion lands went along with their palaces: This explains that together they headed west to seek out the radiance. They reached the Buddha and paid reverence, praised Him and made offerings to Him. These are the Brahma palaces of the east, who went west to seek the Dharma.

For the heavenly beings of the form realm, their circumstantial and direct retributions are replete and follow them wherever they go. Therefore, it says all Brahma kings went along with their palaces, and each used their palaces as offerings to the Buddha.

“For the heavenly beings of the form realm, their circumstantial and direct retributions are replete and follow them wherever they go.” In the Brahma Heaven of the form realm, everyone’s lifespan is very long. Heavenly beings emit a radiance from their body; their lifespans are long and their pleasures great. Time for them also passes very slowly. So, [their retributions] “are replete and follow them wherever they go. Therefore, it says all Brahma kings went along with their palaces.” They took all the things in their palaces, their people and their palaces, with them. All of their things followed the heavenly beings, so they could enjoy their heavenly blessings wherever they went. So, these were their pleasures; they took their Brahma palaces with them.

“Each used their palaces as offerings to the Buddha.” This is a description, an expression. Their palaces and everything in them are representative of their reverence, their willingness to dedicate body and mind. These were not just material things; they completely dedicated their innermost selves. This expresses their most reverent respect.

They each used their mantle to hold all kinds of celestial flowers: They used their mantle as a vessel to hold fragrant things, to hold and store all the wondrous flowers in the heaven realm.

So, “They each used their mantle to hold all kinds of celestial flowers.” It was like they had taken all of their things and had wrapped them up in a cloth, so that all the things they wished to take could be carried together with them. They did not need to wrap them; the things just came along with them, as if they were transported by a machine. This means that heavenly beings, wherever they decide to go, will arrive there with all their things.

This is how the Brahma kings of the east journeyed to the west. By talking about one direction, we can know all 10. All of the others were the same. “They used their mantle as a vessel to hold fragrant things,” All of their things were fragrant. Their things were fragrant and magnificent. They were all wrapped up inside. It was like they had taken all of their things, their most precious things, and put them inside. They were stored inside. Inside was magnificent incense and flowers and all manner of vessels.

Together they went to the west to seek out this sign: The Buddha’s light reached the east, so they sought the truth of the source of light and thus went to the west to[seek] the appearance of the Dharma.

“Together they went to the west to seek out this sign.” Along with these things, the most respectful material offerings were brought with them. They went west, from the east to the west, “to seek out this sign. The Buddha’s light reached the east, so they sought the truth of the source of light and thus went to the west to [seek] the appearance of the Dharma.” Since the Buddha’s light shone toward the east, they all looked out toward the west for the source of the light. This was the source of the true principles. The true principles came from the west. This is talking about the radiance; the radiance represents the principles. They were radiant, like a ray of light.

When they saw that Buddha in the place of enlightenment, they began to understand that this light was not from a Virtuous One being born in heaven. It was the light of a Buddha appearing in the world. The Brahma kings had this thought, so together they discussed exploring it.

At that time, when the light began to shine in the Brahma Heaven, they all thought, “Perhaps a Virtuous One has been born in heaven?” Has someone with virtue, who practices the Six Paramitas in all actions, who is replete with abundant virtue, been born in heaven? They had these kinds of thoughts. Then they changed their minds. The light was so abnormal that it must be the light of a Buddha born in the world.

At first they thought it the light of a Virtuous One, but they later changed their minds. After following the light and finding it, they realized the light was after all the light of a Buddha being born in the world. So, “The Brahma kings had this thought.” Then they changed their minds like this. The source of the light was an auspicious sign, a lucky omen; that was the source of the light they sought. Together, “They discussed it.” So, they had all thought about it and together already came to one [conclusion], to search in the direction of the west, to search in the direction of the radiance.

They met the Buddha and requested the Dharma [The difference between] the sentient beings mentioned earlier who were in the darkness and surprised at the sudden appearance of all these people is like the distance between clouds and mud

Thus they saw the Buddha; they arrived at His place of enlightenment. When they first saw the Buddha, reverence arose in them and they requested that He teach the Dharma. We spoke of this earlier, how. “The sentient beings who were in darkness were surprised at this sudden appearance. [This was] the distance between clouds and mud.”

This is saying that, having seen the Buddha in His place of enlightenment, having seen Him attain complete and perfect enlightenment there, they saw that the ray of light did not just shine on the Brahma palaces; it did not just shine toward the east. It shone to the east, west, north and south, as well as above and below. The east, west, north and south, the southeast, the northeast and so on, the eight directions, as well as above and below, all ten directions, all received the light. It shone below, in those dark places, in places where sentient beings lived in darkness, where they could not see the principles, in places where they could not see the light. When the Buddha attained Buddhahood, this ray of light shone forth. The Buddha’s principles, the principles of truth, cannot be obstructed by anything.

There are other spaces where the sun and moon do not shine, because those spaces are cut off and obstructed. There is no difference between night and day, because there is something blocking the light. So, it blocks both the sun and the moon. However, nothing can block the principles. Everyone can receive them. Heavenly beings can receive them. In the hell and hungry ghost realms, if causes and conditions permit, they can also be received. So, these are the principles. Fundamentally, the Buddha had one great cause; it was for those in the Five Realms and four forms of birth, these sentient beings, that He came. The true principle is that He became enlightened for the sake of sentient beings. So, “The sentient beings mentioned earlier who were in darkness were surprised at this sudden appearance.” They felt very shocked. Why was there suddenly light in this place?

“It was like the distance between clouds and mud.” With the distance between clouds and mud, the clouds represent heaven, while mud represents the earth. The clouds float in the sky. They are so free and unfettered! The mud is like the mud in a swamp. It is so dirty and filthy. It is a place you can sink into. The divide between the two is great. So, it says this “is like the distance between clouds and mud.” The difference between heaven and earth is great.

This is because the Buddha’s light shone there; the Buddha’s light shone there, which means the principles reached that place. If the principles arrive there, then there will be great hope. This is like now in Nepal, we already have a group there, and the Tzu Chi International Medical Association has also sent doctors there to work together with local doctors, working with these doctors to hold free clinics so in the future they can care for the local people. Our Medical Association consists of doctors who want to form an association, to recruit and invite doctors, to invite those who share their mission. Doctors with aspirations form a fellowship and go together to serve the poor, the sick and the suffering. So, our doctors now have formed a medical association [in Nepal]. Kaohsiung’s Dr. Hong has gone there many times to interact with those doctors.

There is also education. We have Principal Zhu, from Kaohsiung, and her sister. I feel those two sisters have special affinities, for they shared the same womb. They are twins. They look alike each other and were born from the same womb. They grew up together and came to have the same ambition; both chose to be teachers. The two teachers joined our Teachers Association. They both have a lot of self-respect and are very positive. For 10, 20, more than 20 years now, these two sisters’ resolve has been very similar. Their actions are also similar. They are in their 40s or 50s now. Neither is chubbier than the other. If one gets chubby, the other gets chubby. If one gets thin, so does the other.

When I see these two, I always ask them, “Are you Principal Zhu or Teacher Zhu?” This is because one is a principal and the other is a teacher. The two sisters are always together. Whenever I see them, I will always ask first, “Are you the principal or the teacher?” The two of them look exactly alike. Their attitudes and voices are the same.

On this trip to Nepal, they arrived three or four days ago. Yesterday we teleconferenced and I asked, “Are you the principal or the teacher?” Both sisters went there. I see that both of them have already visited many schools. At every school they visited, they used their [experience] in the Teachers Association to find ways to try to recruit those teachers who share this mission to educate the children. Their talks with the teachers are always enjoyable.

In each of the schools they visit, they observe. Some schools are truly facing unbearable suffering. There is one school like this where they also accept students with disabilities, including those who are developmentally disabled. The school was already very run down, but after this earthquake, the school had become dangerous. Many of the classrooms had collapsed. They went there and saw how much the teachers loved the children. The principal was very grateful to see the Tzu Chi volunteers and teachers.

Actually, this place had its causes and conditions. At the first school we went to in that place, we said to them, “Please give us the invoices and receipts for the things that we sent you.” They said, “What did you send us?” When we told them what we sent they said, “No, we did not receive them.” It turns out we had spelled the name wrong, so the things were delivered to the wrong place. What could be done about the wrong delivery? This school still needed the items. The principal was very good. He hurried to find out where those things had been sent to.

Luckily, it was a place that had not been registered with us. It was not in our registration log, but in spite of being sent to the wrong address, it turned out they needed these items even more. That place indeed was full of love. The children all sat upon the ground. The different grades were all in one classroom, but the teachers lovingly cared for them.

Upon seeing our Tzu Chi volunteers they thanked us. “Thank you for the things you sent us. We were really in need of them.” The workings of karma are inconceivable. Though the things we sent were sent to the wrong address, they ended up, after all, at the right address. Although they were sent to the wrong school, that school was in dire need of them. If they had not been delivered to the wrong place, we would never have known about that school.

As we say, the workings of karma are inconceivable. Didn’t we end up seizing these causes and conditions? This like the Brahmin we discussed before. The elderly Brahmin asked the Buddha, “How many will attain Buddhahood in the future? As many as the sands of infinite Ganges rivers.” Over a long time, if there are many spiritual practitioners, there will be many who attain Buddhahood. He left at that point, but outside he again gave rise to a thought, “How could I have forgotten to ask how many have attained Buddhahood in the past? I have now already encountered a Buddha. Will I be among those who attain Buddhahood in the future?” Thus he hurriedly returned. You see, with these causes and conditions he seized the present moment. With the causes and conditions there in Nepal, perhaps they also seized the present moment. We had sent those things to the wrong place, but in sending them to the wrong place, it was actually a place that was in need of them. The workings of karma are truly inconceivable. So, we must earnestly, constantly be mindful to seize the present moment and sustain it forever. Let us always be mindful.

Episode 1007 – Seeing the Rare Light, He Urged them to Explore

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>> What we think and practice are our capabilities for moving toward the Path. Our strength of wisdom and blessings is our fruit of accepting the Path. Our deeds and karma in past lives are our causes for attaining the Path. Each of our capacities is accordingly great or small, shallow or deep.

>> “All the kings of the Brahma heavens had this thought, ‘Today the palaces are brightly illuminated like they never have been before What are the causes and conditions behind the appearance of this sign?’ At that time, all the kings of the Brahma heavens immediately went to visit each other to discuss this matter.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time, among the assembly, there was a great Brahma king named Saving All. For all those in the Brahma heavens, he expounded a verse.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Great Brahma King: He is respected among all the Brahma kings. Due to his compassion, his name is Saving All.

>> For all these Brahmas, he expounded a verse: Because all the Brahma kings in the east saw the light and asked in astonishment, Brahma King Saving All brought them together to discuss and explore this.

>> Because of this auspicious sign, they explored the causes and conditions of the auspicious sign of this light. Journeying on these causes and conditions, they requested the turning of the Dharma-wheel. The Brahma kings of each of the ten directions were all like this.

>> “All of our palaces are brightly illuminated like never before. What are the causes and conditions of this? We had better explore this together. It must be a Virtuous One born in heaven or a Buddha appearing in the world that caused this great radiance to illuminate everything in the ten directions.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Seeing this rare phenomenon, he urged them all to explore together.

>> It must be a Virtuous One born in heaven or a Buddha appearing in the world: When any heavenly being with might and virtue is about to be born, bright light will first manifest. Therefore they all wondered if a Virtuous One was born in heaven or if a Buddha was born in the world.

>> A Virtuous One born in heaven: When a great being who will take the place [of a Buddha] is about to abide in the world, he is first born in Tusita Heaven and emits a great radiance. With such extraordinary auspiciousness, it must be an extraordinary being manifesting.

>> In the Brahma heavens of the ten directions, because of the light, all explored the auspicious signs and, because of the auspicious signs, explored the causes and conditions. Thus, the request to turn the Dharma-wheel first started from the east.

>> [This] caused this great radiance to illuminate everything in the ten directions: This means where the light is shining, there must be a noble being or sage born in this world.

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“What we think and practice are our capabilities for moving toward the Path.
Our strength of wisdom and blessings is our fruit of accepting the Path.
Our deeds and karma in past lives are our causes for attaining the Path.
Each of our capacities is accordingly great or small, shallow or deep.”

I wonder, does everyone understand this passage? “What we think and practice are our capabilities for moving toward the Path.” This means that in our daily living, in what we think and what we create in our actions, because we are spiritual practitioners we are always moving toward the Path; our thoughts are directed toward the Path. We walk the road we should walk. Regarding the road that we should walk, everyone has differing opinions. Those with deep roots and capabilities resonate with the Dharma after listening to it. In dealing with people, matters and objects in their daily living, they put benefiting others first. These are people with great capabilities. They are likewise engaged in spiritual practice, but with what they think when they see situations or meet people, they can share the Dharma with others. If they can benefit others, they quickly give sentient beings what they seek. This is the heart of a Bodhisattva, the actions of a Bodhisattva.

Those with Small Vehicle capabilities also listen to the Dharma, but all they know is that life is inherently full of suffering; everyone has painful experiences. So, they hear the truth of suffering, but after they listen, that is all. “You feel that life is suffering, and so do I.” They all know life is suffering, but that is as far as they go. Some look at sentient beings’ situations and, seeing them in such misery, they think to themselves, “There is nothing I can do even if I wanted to. I know of the suffering in life, so when I think about it, I am content. Seeing suffering, I recognize my own blessings. This is karmic cause and effect. When I see others’ suffering, I am satisfied [with my own life].” This is just like Solitary Realizers, who awaken themselves by observing conditions. As for Hearers, they listen to the teachings. “You are suffering That’s right! Life is inherently full of suffering. You suffer, and I also experience suffering.” But this is as far as they go.

Bodhisattvas are not like this. For Bodhisattvas, upon seeing suffering, compassion arises in their hearts. [They consider] what methods they can use to help sentient beings be freed of suffering. Indeed, life is full of suffering, and this is why we mindfully practice the Path. We should enter the Path and guide others to enter this Bodhi-path, the path to enlightenment. We not only help others understand that life is filled with suffering, we also teach them the Twelve Links of Cyclic Existence, how conditions do not arise without causes, how it is because of causes and conditions that they were born into their families, how it is because of causes and conditions that the people they face are like this. The past has already passed. How do we resolve their current suffering? We guide them to learn how to yield, to learn how to give.

This is like how recently, because it is summer vacation, Tzu Chi volunteers from other countries have come back [to Taiwan]. They came and stayed here for several days to experience life here at Jing Si Abode and understand why it is called a training ground for spiritual practice. They spent several days of their time following the monastics in their chores and labor. They experienced working hard under the hot sun. This is the world of endurance of the spiritual practitioners here. They endure it patiently, being very willing and joyful to do the work. Everyone felt this joy. Then they came and shared with me, “That is spiritual practice!”

Someone said, “I am so grateful to have Tzu Chi in my life! In my life in the past, I never had to worry about food or clothing. My affliction was facing my mother-in-law.” The family did not get along well together. In daily life at home, she always had to face her mother-in-law, who was never satisfied with her. The daughter-in-law hated the mother-in-law, too. As both a spouse and a son, her husband was stuck in the middle. Should he side with his wife or should he be filial to his mother and follow his mother’s wishes?

The family had only two children, so it was the young couple and the elderly woman, and their lives together were so miserable. They were unhappy. Later, she encountered Tzu Chi, had a chance to get to know a volunteer who gradually and mindfully guided her. She took her to visit care recipients, which helped her to understand. She saw how much another family suffered, yet that family’s daughter-in-law was very filial. Though the mother-in-law already had dementia, the daughter-in-law still followed what she said. She never made her angry, since she knew her mother-in-law had dementia. She would often forget the past, and in the present no one knew what she was saying. So, the daughter-in-law coaxed her as she would a child, with love she followed her wishes and taught her mother-in-law how to live.

When the woman who was well-off yet not content saw this family, she was moved. This family was so poor, yet the daughter-in-law treated her mother-in-law so well. After reflecting on herself, she felt she should not act like this. She also followed this volunteer to listen to the morning Dharma-lectures, because every morning at this time, [volunteers watch the live broadcast] at the same time around the world. So, she also listened to me teach. She came to understand life’s impermanence, life’s suffering, how everything results from the coming together of causes and conditions. In this life she lived in a wealthy family, had a good husband and well-behaved children. The reason she could have this family was because her mother-in-law had a son, who had now become her husband, and because of her marriage, she had two such adorable children. She understood that her family was so fortunate because her mother-in-law’s son worked hard and had given her such a wonderful family.

“I should be grateful to my mother-in-law. I should be grateful to her because she gave birth to such a good son who has given me such a good family and the comfortable life that I have. What reason do I have to be so unsatisfied with my mother-in-law or to resent her? That other mother-in-law has dementia. My mother-in-law sometimes cannot stand me. If I reflect upon myself, I am not really good at anything, so of course she is not satisfied with what I do. Haven’t all the problems really begun with me?” As she reflected upon herself, she realized she had often not done enough. As a daughter-in-law, she should fulfill her responsibilities well and listen to her mother-in-law.

After this self-reflection, family life was different. The mother-in-law felt the daughter-in-law had changed. “Why is she now so sweet and listens to me? What am I criticizing her for? My daughter-in-law is quite sweet.” The mother-in-law became more satisfied. She was actually a good mother-in-law, and the daughter-in-law was good, too. The husband was touched. “What has brought about these wonderful changes in my wife that my mother is now so satisfied? This makes me happy as a son and lucky as a husband.” The family had become very harmonious.

This family’s story was shared during the time they came to the Abode. She was also a medical volunteer for several days, in addition to doing chores at the Abode. She realized that spiritual practice is not easy, but she did it all so willingly; she was so joyful and happy during this time. Entering the patients’ rooms, she saw life’s impermanence. The sick there suffered so much. Some were left there by unfilial children. Others seemed unwilling or unhappy to visit them. She saw respectful and obedient children as well, filial children who served their parents and were very close to them.

She saw all different kinds of lives there. In this impermanent life, some children acted so ethically and filially. But what she saw was that parents’ worry for their children was always greater than the children’s worry for their parents because when parents see their children fall sick, their love is so sincere. Everything they do is to love and protect their children, to help their children quickly return to health.

There were even some volunteers who shared about how some parents treasured their children so much that they were willing to trade their own health for their children’s. They were willing to shorten their own lives in order to extend the lives of their children’s. They felt that as parents, their love for their children meant they would do anything for them. However, she saw that the number of children with true filial love toward their parents was limited. A good majority either did not come to visit at all or sat beside their beds unhappily or reluctantly. In comparison, when parents care for their children, they do everything they can for them. With this new awareness, she knew the importance of being filial to one’s parents and that doing good deeds cannot wait.

This is a spiritual training ground for Bodhisattvas. This is how our Living Bodhisattvas come into being. We are all on the same path of learning the Buddha’s teachings. We all see this path ahead of us. When Small Vehicle practitioners see suffering, they have a kind of realization. “Indeed, life is suffering. I too feel this suffering.” But when others look, not only do they see suffering, they also see that everything comes together through causes and conditions. These are the states of Hearers and Solitary Realizers. As spiritual practitioners, we also have these states in our mind. When we see others, do we merely stop at understanding suffering, stuck at the realization of the coming together of causes and conditions? It is the same path. We are already engaged in practice; when we see that path, is this the only feeling we have?

If we have already formed great aspirations and made great vows, this path is a Bodhisattva-path for us to walk. Having formed great aspirations and made great vows, when we see sentient beings suffering, we think of what methods we can use to bring together many people’s strength, to help others step onto this road so that we can all walk upon it together. We give to help suffering sentient beings. This is also a path. The path is the same; “our capabilities for moving toward the Path” are not the same. Our capabilities differ, so it says, “What we think and practice are our capabilities for moving toward the Path.” How we move toward this path, how we look at it, depends upon our state of mind.

What we think and practice are our capabilities for moving toward the Path. Our strength of wisdom and blessings is our fruit of accepting the Path. Our deeds and karma in past lives are our causes for attaining the Path. Each of our capacities is accordingly great or small, shallow or deep.

“Our strength of wisdom and blessings is “our fruit of accepting the Path.” What level has the strength of our wisdom reached? Do we have limited capabilities and wisdom? If we only have limited capabilities and wisdom, our blessings will be shallow, because we only practice for ourselves and are unwilling to benefit others. Thus we have limited capabilities, limited wisdom and limited blessings. When we are unwilling to give of ourselves, our chances to create blessings are few, and the wholesome affinities we form with others will never be enough. So, it speaks of “our fruit of accepting the Path.” What we practice, we attain; without practice, there is no attainment. When we give, we naturally attain these blessings.

When we do great things for another person, we see the peace attained by the person we help and the relief it brings to their mind. We see their broad smiles. Our giving and our hard work have put their minds at peace and brought stability to their lives, so what we receive, walking on this same path, is truly joy! Thus we say, through practice, we attain; without practice, there is no attainment. This is “our fruit of accepting the Path.” However much we give is how much we will receive.

“Our deeds and karma in past lives are our causes for attaining the Path.” We must have faith in this, believe that we have been doing this for lifetimes. In the Chapter on the Parable of the Conjured City it continually emphasizes that for dust-inked kalpas, since Beginningless time, we have intrinsically had a nature of kindness. From the start we have had this pure Buddha-nature. How do we awaken our Buddha-nature? This takes a very long period of training and refining ourselves, dust-inked kalpas of tempering. Since the time of. Great Unhindered Wisdom Superior Buddha, since before Beginningless time, we have had to do this lifetime after lifetime. These are our deeds and karma in past lives.

Past lives refers to our past, a long time ago in the past. There have been many lifetimes until now, and there will be many lifetimes in the future. These are our causes and conditions. If we create blessed causes and cultivate blessed conditions, then the karma we create over many lifetimes will be good karma. Are we creating good or bad karma? This depends on us, on the thoughts we ourselves give rise to, on what we think, on the path we practice. This depends on us.

So, when it comes to past lifetimes, it is actually about past, present and future. For instance, yesterday is called the past. Think about it, what did you experience when you were working as a hospital volunteer yesterday? Did you meet sick patients? Did you meet the families of the sick patients? Were the patients in a lot of pain and suffering? Did you comfort them? Were the family members of the patients very nervous and very worried? Did you keep them company? Did you comfort them? This was yesterday. When we think about it today, what is our state of mind? This is the past and the present.

Now, listening to the Dharma again this morning, we may feel like yesterday we did not do enough. So, from the morning and throughout the day, we must quickly make up for it. If yesterday we did not get to know someone well, how can we continue to further cultivate our causes and conditions with them? This is the past and the present. There is still the future; there is tomorrow. Talking about this we can say these are past lives.

The past lives we are talking about are referring to countless lifetimes, not just yesterday or today. This means we are talking about the past, whether about the very distant past or about what just happened, the recent past when I walked in through the door. We can speak of the present, in which I am speaking right now. This is the recent past and the present. So, when speaking of past lives, these can be in the very distant past or in this very lifetime as well. However, no matter how time passes, we must always seize the time. Therefore, “Our deeds and karma in past lives are our causes for attaining the Path.”

So, “Each [are] great or small.” People’s capacities are either great or small. Are our capacities shallow? If so, then what we experience is limited capabilities and limited wisdom. We create limited blessings and have limited power of vows. Is that all we have? Or are they deeper than that? Are we, upon accepting the Buddha-Dharma, able to maintain our initial aspirations and vows, to maintain our passion every day and not retreat from giving of love among the people? Are we able to do this? “[Our] capacities are accordingly shallow or deep.” This depends upon each person’s capacities.

So, I hope we all, as Buddhist practitioners, earnestly make the best use of our minds. No matter how many lifetimes have passed, they are in the past. After having understood the principles, at this time we should seize the present moment. In all we think and all the paths we walk, we must earnestly seize the moment.

Yesterday we read the passage, “All the kings of the Brahma heavens had this thought, ‘Today the palaces are brightly illuminated like they never have been before What are the causes and conditions behind the appearance of this sign?’ At that time, all the kings of the Brahma heavens immediately went to visit each other to discuss this matter.”

As we talked about yesterday, when [Great Unhindered] attained Buddhahood, His radiance illuminated the Brahma heavens. Everywhere throughout 500 trillion lands in the vast spaces of the Brahma heavens everything was touched by this radiance. When they saw the light they thought it unusual, and it furthermore gave everyone a sense of joy. They felt it was an auspicious sign. A light like this “[had] never been before.” They had never seen an auspicious light like this. What were the causes and conditions behind this? How could there be such a phenomenon? So, at that time, “All the kings of the Brahma heavens immediately went to visit each other to discuss this matter.” They all gathered together, “visited” each other. They all gathered together to try and understand where the auspicious light was coming from.

The sutra then continues by saying, “At that time, among the assembly, there was a great Brahma king named Saving All. For all those in the Brahma heavens, he expounded a verse.”

Since the Buddha’s light shone far and wide, many from the palaces of the Brahma heavens, those in the Brahma heavens, all gathered together. There was one named. Brahma King Saving All, a leader in one of the lands. He was “respected among all the Brahma kings.” Therefore he was called a Great Brahma King.

Great Brahma King: He is respected among all the Brahma kings. Due to his compassion, his name is Saving All.

Respected among those in the Brahma heavens, he was known as a Great Brahma King. This Great Brahma King was compassionate. He looked upon the world’s sentient beings with compassion. Because he took the vehicle of great compassion, he was born as a Brahma king. Now with his compassion, he was still very caring, he was called Saving All. This was the Great Brahma King’s name.

For all these Brahmas, he expounded a verse: Because all the Brahma kings in the east saw the light and asked in astonishment, Brahma King Saving All brought them together to discuss and explore this.

So, “For all these Brahmas, he expounded a verse.” Since they thought this light was truly rare and since the light had shined toward the east, the Brahma kings of the east, all those in the Brahma heaven, saw the light and inquired in astonishment. Since they had never seen such an auspicious light before, they wondered where it came from. They discussed this matter among themselves.

Do you still remember when, after the Buddha had finished teaching the Sutra of Infinite Meanings, He sat in meditation and began radiating light from between His brows? This light radiated from between His eyebrows. This light was an auspicious sign. At that time, those at the Dharma-assembly all discussed this among themselves. Why, when the Buddha began meditating, did a light radiate from between His brows? Among those there, there was a mutual sense of astonishment as they asked each other. The principle is the same. Now, as Great Unhindered Wisdom Superior Buddha attained Buddhahood, a light shone upon the east. When those in the Brahma heavens saw this light, they quickly gathered and asked each other, “What could have given rise to this light?”

Saving All, this Brahma king, lead them in their inquiry, in thinking of how they could use the principles to reason out and understand what gave rise to this light.

Because of this auspicious sign, they explored the causes and conditions of the auspicious sign of this light. Journeying on these causes and conditions, they requested the turning of the Dharma-wheel. The Brahma kings of each of the ten directions were all like this.

“Because of this auspicious sign, they explored.” Since this light was an auspicious sign, everyone wished to investigate and discover the principles behind it, “the causes and conditions of the auspicious sign of this light.” There had to be causes and conditions for this light to illuminate them. There had to be conditions for it. So, “Journeying on these causes and conditions, they requested the turning of the Dharma-wheel.” Continually searching in the light’s direction, they discovered that it was due to the Buddha attaining Buddhahood. These were great causes and conditions! With these great causes and conditions, with the Buddha having attained Buddhahood, they quickly requested He turn the Dharma-wheel. So, the Brahma kings from all directions [came]. Now, it only mentions those from the east, when in fact Brahma kings from all ten directions came in search of this light. They all gathered together at the place where the Buddha attained enlightenment.

The next passage then says that. Brahma kings of all ten directions had arrived. Saving All, this Brahma king, said, “All of our palaces are brightly illuminated like never before. What are the causes and conditions of this? We had better explore this together. It must be a Virtuous One born in heaven or a Buddha appearing in the world that caused this great radiance to illuminate everything in the ten directions.”
This passage is in verse. This assembly of Brahma kings was trying to find [the source] of the light. Everyone began to ask where the light originated from. So it says, “all of our palaces.” They were all trying to find the light, so they all asked each other, “Does your place have this light? How about yours?” They all asked each other about this. “All of our palaces” means their palaces had never been illuminated like this before. “What are the causes and conditions of this?” What are the causes and conditions for this light? “We had better explore this together.” They should search out at once where this light had come from. This is because what they had seen was a very rare occurrence. Therefore, he “urged them all to explore together” and seek out the origin of this light.

It must be a Virtuous One born in heaven or a Buddha appearing in the world: When any heavenly being with might and virtue is about to be born, bright light will first manifest. Therefore they all wondered if a Virtuous One was born in heaven or if a Buddha was born in the world.

So, was it “a Virtuous One born in heaven”? Or “a Buddha appearing in the world”? Only then would there be such an auspicious sign.

So, “any heavenly being with might and virtue is about to be born, bright light will first manifest ” means that to be born in the heaven realm, one must have done many good deeds as a human and have accomplished many blessings and virtues. A person like this, replete with heavenly virtue, can be reborn in the Brahma heavens. A person with might and virtue, when born in the heaven realm, will emit a ray of light.

However, the radiance shining now was not that of a heavenly being reborn in the heaven realm. With the radiance now, they doubted it was from “a Virtuous One born in heaven.” Was someone of even greater virtue born in heaven? If so, the light would still not be so auspicious. Could it be Buddhas appearing in the world, or a Buddha being born in the human realm? This was what everyone asked each other.

A Virtuous One born in heaven: When a great being who will take the place [of a Buddha] is about to abide in the world, he is first born in Tusita Heaven and emits a great radiance. With such extraordinary auspiciousness, it must be an extraordinary being manifesting.

The meaning of “a Virtuous One born in heaven” is “a great being who will take the [Buddha’s] place.” This is a great being who is about to descend to the human realm. A great being is a Bodhisattva. This is because, before attaining Buddhahood, they are first born in Tusita Heaven to receive the necessary training to become Bodhisattvas in the human realm. So, in Tusita Heaven, there is a place called the inner courtyard of the Tusita Heaven. In this part of that heaven, there is a spiritual training ground, a place that specializes in training Bodhisattvas. That inner courtyard prepares those about to descend to our world, or those who are going to any particular world, to attain Buddhahood. This is “a great being who will take the place of a Buddha.” These Bodhisattvas are about to be born, then through spiritual practice, reach perfect and complete awakening and thus transform sentient beings. They are “great beings who will take the place of a Buddha.”

They are “about to abide in the world.” Before descending to the human realm, they are first born in Tusita Heaven, where their training to take the place of a Buddha is nearly complete. Then from Tusita Heaven they are born into the world. So, a few days ago we spoke of how when a Buddha descends from. Tusita heaven into the womb, there is quaking. When He is born there is also quaking. A few days ago, we talked about the six auspicious signs. So, everyone was thinking, This is “such a great radiance”; it is “such extraordinary auspiciousness.” Could one descending from Tusita Heaven produce such an auspicious sign? Or is it the auspicious sign of someone attaining Buddhahood? It must be these kinds of causes and conditions. This is what the heavenly beings concluded about the origin of the light.

In the Brahma heavens of the ten directions, because of the light, all explored the auspicious signs and, because of the auspicious signs, explored the causes and conditions. Thus, the request to turn the Dharma-wheel first started from the east.

So, “In the Brahma heavens of the ten directions, because of the light, all explored the auspicious signs.” Due to this light, they wanted to explore and find the origin of this appearance. “Because of the auspicious signs, they explored the causes and conditions.” Due to the auspicious sign of this light, they speculated as to its causes and conditions. They realized it must be a Buddha who was born, engaged in practice and attained enlightenment. This was their reasoning, so they felt they should go to the place of enlightenment to see if this was truly the reason for the light. If one had attained Buddhahood, they should gather around Him at once to request that He turn the Dharma-wheel.

This “first started from the east.” They first discovered the light in the east, so that is where they started looking from. “[This] caused this great radiance to illuminate everything in ten directions.”

[This] caused this great radiance to illuminate everything in the ten directions: This means where the light is shining, there must be a noble being or sage born in this world.

This ray of light first shone upon the east. They first experienced it there in the east, so it was the Brahma kings of the east who first began searching for this light. Actually, this light was felt in ten directions, but it was the east that was illuminated first, so there must be a reason for this.

We know that the Buddha was born in Nepal, formerly called the kingdom of Kapilavastu. From China, or here in Taiwan, it means we would be looking westward, for that place is to the west of us. Thus, Dharma Master Xuan Zang went westward to retrieve the sutras. The sutras were passed from the west to the east, so this is the principle behind the light. A few days ago we said that this light represents the true principles, the Buddha’s truth, the One Vehicle Dharma. The light is the Great Vehicle teaching. It first illuminated the east. The Buddha-Dharma developed and flourished as it moved eastward out of India into the world of we Chinese. Whether China or Taiwan, the direction in which that ray of light first shone was east before it illuminated any other places.

This is like the lasers we have now. When you look over there, the beam moves around like that. The Dharma was passed eastwards and for this we are fortunate. The Buddha-Dharma flourished in our Chinese world. It is in the Chinese world that the Buddha-Dharma flourished magnificently. By that time in India, the Buddha-Dharma had already begun to enter its last stage. There were statues and images; it seemed that there were many statues, statues of the Buddha, yet by then the Buddha-Dharma had already become superficial, just worshipping and reciting the sutras. They did not know that in China the Buddha-Dharma was being applied in daily life, especially with us here in Tzu Chi, where everyone’s spiritual training ground is to go out into the world [to help]. We go among people, and whatever it is that must be done in the world, we Living Bodhisattvas promptly do it. Everyone has such willing hearts as we walk this Bodhisattva-path. We willingly and joyfully serve others.

Our disaster relief in Nepal has continued for almost three months now. Since the earthquake, Tzu Chi volunteers have continually been working in that place. Two or three days ago, the tenth team, people from our Teachers Association, our charity department and. Tzu Chi International Medical Association (TIMA) arrived there. They have already begun continuously transmitting news to us. The Teachers Association has already begun visiting schools, meeting with the principals and teachers and communicating with them about education. In these meetings on education, they chatted happily and were deeply moved.

From the news sent back, we could see [children] after the disaster, resiliently studying in tents. The children are working hard and are resilient. It was truly heartbreaking to see them there. Middle school children, elementary school children and kindergarten children were all studying inside the same classroom. It was simple and crude. However, they value education there, and the principal was very happy to see our Tzu Chi volunteers. He used hand gestures and tried in every way he could to express their schooling [situation]. They had children’s comic books. The principal thought people in the comics were a good way to share with our Teachers Association.

Our Teachers Association teachers were lively, telling them, “We also have a comic book of our Jing Si Aphorisms. Maybe we can have an exchange with you.” They were very happy. Our teachers even led them in song. They were able to quickly get along very well. It was like pouring water into milk; when one is poured into the other, they mix quickly to become one.

Modern-day Nepal really needs the love and the Dharma from the east. They need our compassion and caring and for us to take the Buddha-Dharma, that compassionate love, the Dharma of the world, and transmit it back to them. This is how presently our Buddha-Dharma is beginning to head west, going back in the direction whence it came. This is a cycle of love. The Buddha gave us the radiance of His wisdom. Now that Nepal has had a disaster, we return the true principle of love to them. So, this road, the Bodhisattva-path, is what we should mindfully walk by putting it into practice. Therefore, let us always be mindful.

Episode 1006 – Great Enlightenment Illuminates Brahma Heaven

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>> Sentient beings’ capabilities are shallow. The Buddha adapts to what they desire and delight in and, according to their capabilities, teaches them separately. He first enables them to give rise to joy. Observing the past causes they cultivated, He teaches them to enable them to give rise to right faith, give universally and develop their roots of goodness.

>> “Moreover, the realms of His lands, the palaces of all heavens, and even the Brahma kings’ palaces all quaked in six ways. The great light illuminated all universally and filled the entire world. It was superior to all heavenly light.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time, in 500 trillion lands to the east, in the palaces in the Brahma heavens, shone a great radiance that was many times brighter than usual.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “At that time, in 500 trillion lands to the east, in the palaces in the Brahma heavens: The palaces where the quakes were felt were the palaces in the Brahma heavens. This usually refers to a great Brahma king. His name was Sikhin, also called Great Brahma Sikhin. He had deep faith in Right Dharma. Every time a Buddha was born to the world, he would definitely come to ask that Buddha to turn the Dharma-wheel.”

>> [There] shone a great radiance that was many times brighter than usual: Whatever the Buddha’s light of great awakening shines on will be many times brighter than with other lights.

>> [There] shone a great radiance that was many times brighter than usual: This refers to the light of the absolute truth of the One Vehicle. Many times means that the Buddha’s light is pure and flawless, many times brighter than lights with flaws.

>> “All the kings of the Brahma heavens had this thought, ‘Today the palaces are brightly illuminated like they never have been before What are the causes and conditions behind the appearance of this sign?’ At that time, all the kings of the Brahma heavens immediately went to visit each other to discuss this matter.”       [Lotus Sutra, Chapter 7 – On the Conjured City]

>> All the kings of the Brahma heavens had this thought, Today the palaces are brightly illuminated like they never have been before: All the kings of the Brahma heavens refer to the aforementioned 500 [trillion] palaces that were illumined by the light. They had never seen this before. They did not know what conditions had given rise to these auspicious signs.

>> At that time, All the kings of the Brahma heavens immediately went to visit each other to discuss this matter: All the Brahma Kings discussed with each other these auspicious signs.

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“Sentient beings’ capabilities are shallow. The Buddha adapts to what they desire and delight in and, according to their capabilities, teaches them separately. He first enables them to give rise to joy. Observing the past causes they cultivated, He teaches them to enable them to give rise to right faith, give universally and develop their roots of goodness.”

If you are mindful in seeking to comprehend, then these principles should all be clear. Sentient beings’ capabilities are indeed shallow. People nowadays have many afflictions, so their capacities are shallow. Although there are such good teachings, it is difficult for them to take it to heart. Because their ignorance and afflictions are so thick and heavy, it is not easy for them to take the Dharma into their hearts! People’s capabilities are lamentably shallow. Our afflictions keep causing us to retreat in our will to seek the Dharma. When the Dharma comes, our afflictions surface, and these afflictions often overshadow the Dharma. Therefore, our capabilities always remain very shallow and weak.

So, the Buddha worked so hard. Lifetime after lifetime, for dust-inked kalpas, over such a long time, He kept coming to the world along with sentient beings. He adapted to their capabilities and endlessly devised methods to teach and transform them. So, “The Buddha adapts to what they desire and delight in.” With sentient beings’ capabilities, just what does He need to do to enable them to take the Dharma to heart? Over many lifetimes, the Buddha formed Bodhisattva-aspirations and engaged in spiritual practice, always thinking how He could serve sentient beings. He always, “according to their capabilities, teaches them separately.” He would look at their capabilities and, in accord with their intent, teach them in a way that suited their capabilities.

This was very difficult! There are multitudes of sentient beings whose capabilities and habitual tendencies all differ. How could He adapt to what all sentient beings want, to what they wish to hear, to what they can accept and take to heart? Truly, this is not easy! So, He had to “first enable them to give rise to joy.” He had to create good affinities with them, to first enable them to give rise to joy. Then He would be able to draw near to them. This took a period of dust-inked kalpas, a long time, spent constantly adapting to them. He had did this for one purpose. “He taught them to enable them to give rise to right faith.” He hoped by teaching in a way they could accept, it would enable them to give rise to faith.

He held nothing back in [helping them] “give universally and develop their roots of goodness.” Just to adapt to sentient beings’ capabilities, He spent so much time hoping to enable them to find joy and thus accept the Buddha-Dharma. He hoped faith would arise within them and that they would develop their roots of goodness. So, to adapt to sentient beings, He “observed the past causes they cultivated.” He had to know what causes they had practiced and cultivated in the past. This was how the Bodhisattva, over a long time in the Six Realms, worked to deliver sentient beings. It was very difficult!

So, Sakyamuni Buddha kept waiting for causes and conditions to mature. His aspiration was to attain Buddhahood in the Saha World. In the past, over dust-inked kalpas, He had formed many affinities. So, the causes and conditions had ripened. In this evil world of Five Turbidities, this Saha World, this place where the Five Destinies coexist, sentient beings are stubborn and hard to train. Nevertheless, the Buddha, in His compassion, chose such a place, in such a time and such a space; His circumstantial retributions were to be born in the Saha World. His spiritual practice was not easy. After visiting teachers for five years, He engaged in ascetic practices for six more, before spending 21 days in calm contemplation. Over that time, He faced a multitude of hardships.

During those 21 days of contemplation, He considered how to transform sentient beings, how He could benefit all sentient beings. When these thoughts arose, the many armies of Mara, afflictions and ignorance, manifested before Him. Through determination and purity of mind, He vanquished each of them one by one. It also took Him a long time to subdue these states of mind. In the end, having dispelled all the illusory states of mind the maras created, He returned to that purity. With a tranquil and clear mind, He achieved a sudden great awakening. Merging with the universe, He became enlightened.

With this awakened mind, He earnestly examined how to transform and deliver all sentient beings under heaven. After contemplation, He concluded that sentient beings were truly stubborn. They were still so hard to train. What methods could He use to train them? He thought about how difficult it would be, how sentient beings were truly difficult to teach and transform. They were very stubborn, because their capabilities were shallow, and they were covered by afflictions, ignorance and delusions. Being so stubborn and hard to train, how could He possibly teach them? So, He had the idea that it might be better just to enter Parinirvana.

After the Buddha attained Buddhahood, He went through this period of struggle as He considered how to deliver sentient beings. After examining how dull sentient beings’ capabilities really were, how shallow their capacities really were, He realized it would be very hard to train them. At that time the thought arose that it might be better for Him just to enter Parinirvana. Suddenly, at this time, King Brahma appeared. King Brahma appeared before the Buddha and reverently paid homage to Him. He prostrated and, with palms together, asked the Buddha to remain in the world and furthermore to teach the Dharma. He said, “After much difficulty, You, the Buddha, have attained Buddhahood. For a Buddha to appear in the world is not an easy matter. Venerable Buddha, since you have attained Buddhahood, since you have already awakened, how could you now enter Parinirvana when you have yet to transform sentient beings? You mustn’t do so! I hope the Buddha remains in the world to transform sentient beings.”

The Buddha replied, “Sentient beings are truly covered by defilements. With such severe defilements, afflictions, ignorance and delusion, even if I were to teach them the Dharma, it would be very difficult. These sentient beings, upon observation, have very shallow roots of wisdom. If I were to remain in the world to deliver these sentient beings, there would be so many difficulties. It would be a fruitless effort; too much trouble.”

King Brahma again beseeched Him. Prostrating himself before Him, he again reverently appealed to Him, “Venerable Buddha! Now Your ocean of Dharma is already full; now is the very moment to teach the Dharma and deliver sentient beings. How could You enter Parinirvana at such a time? You should earnestly [teach] sentient beings now because causes and conditions have ripened. Although the capabilities of sentient beings are shallow, the causes and conditions You have with them have already matured. Since it is so precious for the ocean of Dharma to be filled, for the Dharma-banner erected, now is the time to quickly transform and deliver sentient beings. I hope the Buddha seizes these causes and conditions to teach sentient beings the Dharma.”

The Buddha said, “They are so difficult to tame. How many could I ultimately influence? Because of sentient beings’ ignorance and shallow roots of wisdom, it would truly be hard.” King Brahma then said to the Buddha, “Venerable Buddha! Have you forgotten how for dust-inked kalpas, lifetime after lifetime. You made vows for the sake of sentient beings? You engaged in spiritual practice for the sake of sentient beings. Lifetime after lifetime, You made sacrifices, giving up everything including your life to engage in spiritual practice, all in Your search for the truth. Lifetime after lifetime, You have sacrificed wealth, sacrificed those You loved most, sacrificed Your own body. You have done this for lifetimes. The number of lifetimes is incalculable. All these sacrifices were for sentient beings. Now that these causes and conditions, after so much difficulty, have finally ripened, You instead want give up?”

“I will think about it.”

King Brahma then continued, “Remember the lifetime You were born as a king who led the entire world with authority. Your concubines, your ministers and all of your people were all so obedient to you, and respected you so much. You felt, ‘Everyone is like this Since everyone was so respectful of me as the king, what can I use to repay them? How can I bring the people everlasting joy?’ Not with a single lifetime of wealth. I hope to bring them everlasting joy.” This was what the king thought. Only by bringing them the true principles could one bring them everlasting joy. This is not a joy derived from material wealth. So, “I wish to seek the Dharma.”

At that time, the king issued a decree stating that if there was anyone willing and able to teach him the principles, even if it was one short phrase of the truth, then he would be willing to give them anything. As soon as this announcement was posted, a heavenly being wished to test and see whether the king was truly so selfless that in seeking the subtle and wondrous Dharma he was willing to give up everything, willing to give anything. He responded to the announcement and went to see the king.

When the king saw this person, he thought, “Though it is evident he is mindful, his appearance is very ugly. His hair is red and totally straight. Moreover, his face is pale and his eyes are blood red. He is a human who does not seem human. In answering my announcement looking like this, what wondrous teaching could this person have?” Many of his ministers thought that this was someone without any Dharma. Why was the king so insistent in seeking the principles? With such an appearance, what principles could he possibly have to offer?

However, the king had posted the announcement. No matter who it was, if he could show the king the principles and answer his prayers, then the king was willing to give. So, he said, “Let him teach the principles.” This heavenly being manifesting as a person said to the king, “I am not a man, but a yaksa. I have principles that I wish to teach the king.” The king said, “A yaksa has the principles? If you have the principles, then teach them. I will give you whatever you want. Really? Your majesty, are you sure you will not regret giving me what I want? If you show me the principles, I have no regrets. Whatever you seek, I will fulfill your desire.”

The yaksa said, “I am hungry. I want your most beloved concubine and your most cherished son. I want you to let me eat them. I am hungry; what I want to eat is your concubine and your son.” The king thought that although he loved his concubine and his son, he also loved the world’s sentient beings. How could he help sentient beings attain everlasting happiness? “Life always comes with aging, illness and death, so I will sacrifice my most beloved ones.”

When his ministers heard this, they remembered the king saying that he would give whatever it took, so they immediately went and bowed before him. They bowed in front of him and beseeched him, crying, “Don’t do it! My king, they are your most beloved! How can you sacrifice your beloved concubine and your son to obtain principles for the people? “You must not go through with this sacrifice!”

Nevertheless, the king said, “I have already said that. I would give anything for the principles so that I can offer them to the people. I think I must also give something in return.” And with that, he took his concubine and son and gave them to the yaksa to devour. At this time, after the yaksa ate his meal and had stuffed his stomach, he spoke this verse in a loud voice, “All conditioned phenomena are impermanent. Where there is birth, there is suffering. The Five Skandhas are empty in appearance, so nothing can be considered self or mine.” He only spoke these four sentences, and as the king listened, he mindfully wrote every word down. When he wrote them down and looked at these four sentences, it seemed that his mind had completely awakened.

“All conditioned phenomena are impermanent, Where there is birth, there is suffering. The Five Skandhas are empty in appearance, so nothing can be considered self or mine.” What in the world can be considered “mine”? What do “I” possess that is everlasting? There is nothing. This is a true teaching! Having written down these words, he gave them to everyone, saying, “Go and immediately announce this everywhere. This is truth, with wondrous applications. Everyone, be mindful of this four-sentence verse. Earnestly practice according to the teaching.” When the yaksa saw the reverence of the king and the Dharma-joy he had attained, he transformed from a yaksa to a heavenly being. His concubine and son were as they were before.

King Brahma then told Sakyamuni Buddha, “The aspirations you formed in the past were so great that you were even willing to offer your concubine and your son for the yaksa to devour, all for the sake of one true principle. All of your causal practices for dust-inked kalpas, all the practices you cultivated, have matured, and now you have awakened. For a Buddha to appear in the world is rare. The practices you cultivated for dust-inked kalpas are now already perfect and complete. You should teach the Dharma for the world’s sentient beings.” At that time many heavenly beings appeared, all entreating Sakyamuni Buddha to teach the Dharma and turn the Dharma-wheel.

This was the Buddha’s state of mind upon attaining Buddhahood. At that time, He taught the Dharma to heavenly beings. During those 21 days, this was the Buddha’s state of mind. He sat in meditation, subduing Mara’s armies. Then He observed the causes and conditions of sentient beings, and considered how to teach them. He gave rise to the thought that. “Sentient beings are stubborn and hard to train. It would be better for me to enter Parinirvana.” King Brahma appeared and told a story which had taken place in the Buddha’s past, dust-inked kalpas ago, one of many stories of the Buddha’s past lives. Actually, the Buddha merely wanted to manifest this state, the Avatamsaka Assembly after the Buddha attained perfect enlightenment. Such a magnificent state it was when the heavenly beings appeared! This was the state at the time He had attained Buddhahood.

So, whenever a Buddha appears in the world, heavenly beings will protect the Dharma. King Brahma especially protects the Dharma, hoping the Right Dharma will abide in the world. However, Buddhas rarely appear in the world, so when Great Unhindered Wisdom Superior Buddha sat for ten small kalpas in the place of enlightenment heavenly beings similarly protected the Dharma. After His enlightenment, King Brahma likewise requested that He turn the Dharma-wheel. All Buddhas share the same path, and it takes a long time to attain Buddhahood. One must undergo many challenges in order to have firm faith. Otherwise, we sentient beings, and we are all sentient beings, have such shallow capabilities. We must find ways to train ourselves and to strengthen our capabilities.

The previous passage says, ․”Moreover, the realms of His lands, the palaces of all heavens, and even the Brahma kings’ palaces all quaked in six ways. The great light illuminated all universally and filled the entire world. It was superior to all heavenly light.”

At the time He attained Buddhahood, the scene was one of great radiance. “All quaked in six ways,” even the Brahma kings’ palaces. Brahma kings are pure, and they take delight in the Buddha-Dharma. They all came to protect it and ask the Buddha to turn the Dharma-wheel.

The next passage says, “At that time, in 500 trillion lands to the east, in the palaces in the Brahma heavens, shone a great radiance that was many times brighter than usual.”

We previously also spoke of the illumination of the Buddha’s light, how dark places suddenly became bright. Suddenly, people can see each other. We spoke of this yesterday. Truly, this light illuminates conditions far away, in 500 trillion lands to the east, the heavenly palaces of the Brahma kings. This is so far, so distant! We are not speaking of how many kalpas here. Using present day numbers, you could say it was a distance of several tens of thousands of light years. It reached that far away. This is not a great length of time, but a great length of distance. The space that the radiance illumined was very long and very wide 500 trillion lands refers to a vast distance. All felt it when the Buddha attained Buddhahood. All were illumined by the Buddha’s light. So, 500 trillion lands away, the palaces of the Brahma kings all quaked.

We mentioned yesterday that, where there are affinities, there is a response. Without affinities, even those close by will not respond. Because every Buddha shares the same path, every Buddha has one mission. So, when the Buddha of the Saha World attained Buddhahood, His mission jolted people and shook everything. Since the Brahma kings especially delighted in the Right Dharma, even though they were so far away, a distance so far away it was incalculable, they were all shaken and were also illuminated.

At that time, in 500 trillion lands to the east, in the palaces in the Brahma heavens: The palaces where the quakes were felt were the palaces in the Brahma heavens. This usually refers to a great Brahma king. His name was Sikhin, also called Great Brahma Sikhin. He had deep faith in Right Dharma. Every time a Buddha was born to the world, he would definitely come to ask that Buddha to turn the Dharma-wheel.

So, that Brahma king went by the name of Sikhin. The Brahma king we just spoke of who came to the Saha World to invite the Buddha to turn the Dharma-wheel was this Brahma king called Sikhin. He had profound faith in the Right Dharma. He was a protector of the Dharma. Every time a Buddha was born to the world, he would definitely come to ask that Buddha to turn the Dharma-wheel.

Because the Brahma king’s lifespan is very long, even during a time dust-inked kalpas ago, that Brahma king was already a Brahma king. He was king of the Saha World. So, he was not like us, where a year is made up of 365 days or where a human lifespan lasts only several decades; very few make it to 100. When we speak of [time] in the world, thousands or tens of thousands of lifetimes, we can use kalpas to express them. We speak of how many kalpas have passed. The Brahma king’s lifespan was very long. So, no matter how many lifetimes pass or how many Buddhas appear in the Saha World, the Brahma king always protects the Right Dharma. Thus, when a Buddha appears in the world, King Brahma always comes to protect the Dharma. Thus, when the Brahma Heaven shakes, that is the time that Brahma King will come.

[There] shone a great radiance that was many times brighter than usual: Whatever the Buddha’s light of great awakening shines on will be many times brighter than with other lights.

So, “There shone a great radiance that was many times brighter than usual.” There was not only shaking, but also radiance.

Thus, “Whatever the Buddha’s light of great awakening shines on will be many times brighter than with other lights.” The radiance of the Buddha’s wisdom is everlasting. It is not like the sunlight; with sunlight we have many things in the world that can obstruct the sunlight in our world. There are places where the sun never shines. As the earth turns, even in the course of a year, there are countries where the sun never shines.

There is a place in America where half the year there is no sunlight. Sunlight does not reach there. Because of the earth’s orbit as it turns, there are places where the sun does not shine. Because of the earth’s orbit, half the year there is no night there. It is always daytime. There are places on earth where the sun never shines, not to mention the places of darkness and mountainous recesses. There are mountains here and over there so from the time the sun rises in the east until it sets in the west, light never reaches there.

However, in regards to the Buddha’s wisdom, nothing can ever obstruct it. The true principles are everlasting. As long as we sentient beings open our hearts, we can truly absorb the Dharma and merge with our own nature of True Suchness. We take the external Dharma into our hearts and thus activate our nature of True Suchness. When we do this, thoughts of wisdom will begin continually manifesting themselves. By believing in the Dharma and taking it to heart, we can destroy ignorance in our perspective. Then naturally our wisdom will develop. This is everlasting. Nothing can obstruct it or hide it from us. This is the same principle. So, this is everlasting; it is wisdom that is everlasting.

[There] shone a great radiance that was many times brighter than usual: This refers to the light of the absolute truth of the One Vehicle. Many times means that the Buddha’s light is pure and flawless, many times brighter than lights with flaws.

Thus, “This refers to the light of the absolute truth of the One True Vehicle” [There] shone a great radiance that was many times brighter than usual: This refers to the light of the absolute truth of the One Vehicle. “Many times” means that the Buddha’s light is pure and flawless, many times brighter than lights with flaws. This radiance is the radiance of wisdom. It is the One Vehicle, the true principles of True Suchness. The radiance of the true principles is eternal. It distinguishes right and wrong clearly. Turmoil and ignorance in the world cannot disturb it, nor can they obstruct our wisdom. This is clear wisdom; it is not twisted by ignorance or afflictions. The light of wisdom is ever-illuminating and destroys ignorance, so it is an eternal radiance.

Thus, “many times (brighter)” means “the Buddha’s light is pure and flawless.” The radiance of the Buddha’s wisdom, of the true principles, appeared because the Buddha was completely pure. He was flawless, which refers to true principles, and not in the least bit defiled, Uncontaminated, His light was extremely pure. He was flawless, so of course His light was “many times brighter than lights with flaws.” However great one’s knowledge may be, wisdom is something intrinsic to us all. Knowledge is something learned in books. Intellectuals, no matter how learned they are, no matter how many doctorates they may have, are still intellectuals. They still have Leaks, still have afflictions. No matter how learned or renowned one may be, one will still be subject to the influence of society and the world. Yet, wisdom is very firm. With wisdom, right is right and wrong is wrong. This “wrong” actually refers to ignorance; we do not need to be influenced by them. “Right” refers to correct principles, the truth. So, we should safeguard the true principles we have always had. The Buddha’s light and wisdom are “many times brighter than lights with flaws. Many times” means it is incalculable.

Knowledge has always been like this, so easily turned and influenced by the appearances of the world. Nowadays you often hear, “This is how it is nowadays. We should follow the trends of the times.” In the end, are the time’s trends correct or not? If they are not, and people keep following them, that is worrisome. So, we must defend our true principles. When something is correct, we earnestly form the aspirations to do it while safeguarding our undefiled purity, our spirits and our principles. This is the light of our wisdom, which cannot be contaminated by ignorance.

The next passage again says, “All the kings of the Brahma heavens had this thought, ‘Today the palaces are brightly illuminated like they never have been before What are the causes and conditions behind the appearance of this sign?’ At that time, all the kings of the Brahma heavens immediately went to visit each other to discuss this matter.”

What an event it is when a Buddha attains Buddhahood! You see, when that light was emitted, the situation was different than usual, so everyone immediately gathered together to discuss the light. It had never been like that before, with such a light radiating.

All the kings of the Brahma heavens had this thought, “Today the palaces are brightly illuminated like they never have been before”: All the kings of the Brahma heavens refer to the aforementioned 500 [trillion] palaces that were illumined by the light. They had never seen this before. They did not know what conditions had given rise to these auspicious signs.

It had never been like this before in those palaces of the Brahma kings, which were said to be 500 trillion lands away. That light illumining the palaces seemed different. It was not a normal light. In the process of the Buddha attaining Buddhahood, there was suddenly a quaking and a response. A light had appeared that. “They had never seen before.” They had not seen this in the past “‘What are the causes and conditions behind the appearance of this sign?'” What was the reason that their palaces were suddenly bathed in such radiance? This was an auspicious sign and also very rare. What was causing it?

At that time, All the kings of the Brahma heavens immediately went to visit each other to discuss this matter: All the Brahma Kings discussed with each other these auspicious signs.

So, “At that time, all the kings of the Brahma heavens went to visit each other.” Everyone gathered together to “discuss this matter.” They discussed among themselves where the auspicious light was coming from.

We must realize that it is not easy for a Buddha to appear in the world. Though the Buddha had become enlightened, He once considered simply entering Parinirvana. I can tell you all that this was not the Buddha’s original intent. It is merely a way of describing the Buddha’s state of mind at the time. Seeing how stubborn and hard to train sentient beings could be, to go out and serve them or teach them the Dharma would be very difficult! “It would be better if I entered Parinirvana.” Though He had this state of mind, He had these thoughts intentionally in order to attract the heavenly beings, so they all would gather together. The Buddha’s spiritual state and heavenly beings’ mindset of protecting the Dharma came together. This created the causes and conditions for this heavenly assembly to hear the Dharma. The Brahma king did not come to teach the Buddha. This shows that Brahma kings’ lifespans are long.

Living 100 years in our world is not even a day to those in Trayastrimsa Heaven. By the time our lives are over, not even a day will have passed for those in Trayastrimsa Heaven. Very few people live to be 100 years old. One day in Trayastrimsa Heaven is 100 years in our world, not to mention the Brahma Heaven. One day in Brahma Heaven is several tens of thousands of years in ours! Their lifespans are long, and time there is long. So, even if the Buddha spent a period of dust-inked kalpas in the world, for us this would seem very long. However, in their realm, they have seen many Buddhas appear in the world. In the sense of human time, it is very rare and is a very long time.

This was when the Buddha, Sakyamuni Buddha, was practicing the Bodhisattva-path. Actually, the Brahma king did not mention only that one story, but reminded the Buddha of all He went through during His process of spiritual practice when asking Him to turn the Dharma-wheel. He spoke much of how. He had given everything in seeking the Dharma, not clinging to His family, His wealth or the things most dear to His heart. He even peeled off His skin to use as paper, used His bones as a pen and His blood for ink. He had this kind of spirit in seeking the Dharma. The Brahma king pointed these out one by one. “Venerable Buddha, this is how you were in the past, before you attained Buddhahood, while you were practicing the Bodhisattva-path. For the sake of sentient beings, you were willing to give everything. Now that you have attained Buddhahood, which is so difficult to attain, you should turn the great Dharma-wheel.”

This is a kind of heavenly being who has a mutual accord with the Buddha. There are many passages like this in the sutras, describing the many states that the Buddha faced when He was truly practicing the Bodhisattva-path. We Buddhist practitioners still have shallow capabilities. Our capacities are shallow; this was the Buddha’s first thought upon attaining Buddhahood, how shallow sentient beings’ capacities were, how hard to train they were, and how stubborn. Indeed, we are truly stubborn. Sentient beings’ faculties are indeed inferior, and they are difficult to train. Yet, can we remain like this? If we are difficult to train, then we will always remain amidst suffering. “Where there is life, there is suffering.” Isn’t that what that passage said? So, we should earnestly be mindful. For the world’s sake and for the great cause of our existence, let us always be mindful!