Category: TLS Chapter 8

Episode 1110 – The Original Intent Deep in Our Hearts

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>> “We must seek to learn the true principles and the right path and, from the depths of our hearts, enter the Buddha’s wisdom. [The Buddha’s] merits and virtues are immeasurable and boundless, unable to be fully described with speech or discussion, nor fully taught over countless kalpas. How could we possibly proclaim them?”

>> “He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”

>> “As for the Buddha’s merits and virtues, we are unable to proclaim them with words. Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts.”

>> As for the Buddha’s merits and virtues, we are unable to proclaim them with words: As for the Buddha, all His merits and virtues are supreme and unsurpassed. So, with our inferior wisdom of comprehension, we are unable to use words to proclaim the Buddha’s merits and virtues.

>> The Buddha’s merits and virtues are immeasurable and boundless, unable to be fully described with speech or discussion. As stated previously, they cannot be fully taught over countless kalpas, so how could we possibly proclaim or teach them?

>> Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts: Only the Buddha, the Great Enlightened World-Honored One, can skillfully understand that I and the others seek the Buddha in the depths of our hearts and originally made great vows.

>> All the thoughts Purna had in his heart had truly reached the depths of the Buddha-wisdom, so the prediction that he received was the prediction of a Buddha’s reward-body. It is different from the predictions that others received.

>> The depths of our hearts: We had the resolve to seek the deep and distant fruit of Buddhahood. This is the depths of our hearts. Also, the deep causes and planted virtues are hard to uproot, thus this is the depths of our hearts.

>> Our resolve to seek the Dharma is sincere and earnest. This is the depths of our hearts. As for depths, the Buddha-Dharma is deep and far-reaching, but we seek it with our true mind. This is the depths of our hearts.>> He established all virtues deeply and firmly, thus they are difficult to uproot. The depths of our hearts is our spiritual training ground, because it enables merits and virtues to grow.

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“We must seek to learn the true principles and the right path and,
from the depths of our hearts, enter the Buddha’s wisdom.
[The Buddha’s] merits and virtues are immeasurable and boundless,
unable to be fully described with speech or discussion,
nor fully taught over countless kalpas.
How could we possibly proclaim them?”

Clearly, the Buddha-Dharma is very profound. How could it be possible for an ordinary person to thoroughly explain the Buddha’s teachings? Just explaining them is already not easy, let alone putting them into practice! To practice them diligently at all times is even more difficult. We mindfully seek to learn the true principles. The true principles cannot simply be explained through speech. In fact, if we only talk or hear about them, we will be unable to genuinely experience them and thoroughly take them to heart, let alone put them into practice. When we seek to learn them, we must be focused from the very beginning. Our minds must be very focused, and we must put our hearts into overcoming numerous difficulties. We must believe; only with faith and understanding in the depths of our hearts can we possibly experience this truth. So it says, “We must seek to learn the true principles and the right path and, from the depths of our hearts, enter the Buddha’s wisdom.” Just to be able to truly resonate with the wisdom of the Buddha, we must be very focused in seeking it. After seeking, once we attain the true principles, we must mindfully stay on the right path and never deviate in the slightest.

This is particularly true for “the depths of our hearts.” Recently, in this period of time, I have kept telling everyone about “the depths of our hearts.” This requires us to focus and penetrate deeply. When we enter deeply, we are single-mindedly focused on the Buddha’s wisdom. We must seek to experience and comprehend how the Buddha’s wisdom came about. We have spoken of how long this takes; we keep talking about dust-inked kalpas. This time spans many lifetimes; life after life He lived among the people, among sentient beings in the Five Realms and four forms of birth, constantly giving for the sake of sentient beings. This was the aspiration the Buddha formed even before He attained Buddhahood. His aspirations arose from amidst suffering.

Where was this place of suffering? Do you remember? It was hell. The Buddha’s initial aspiration [was formed] because of the suffering He experienced in hell. [As explained by] suffering and causation, he created karma and thus fell into hell to experience suffering. He suffered himself, and he suffered worse when seeing others suffer. He felt others’ pain and suffering as his own. This mindset spontaneously arose in him. This is “universal compassion.” He himself suffered, and he suffered worse when he saw the other tortured, his skin flayed and then used to drag a red-hot cart behind him while he was being beaten by yaksas, evil ghosts. Eventually this man could no longer move, and he fainted. He went to the brink of death, then came back and was made to continue dragging the cart. Seeing this sight, the Buddha could not bear it; He was so pained. He was willing to drag the cart in the man’s place. I have shared this story with everyone in the past. This was before the Buddha attained Buddhahood. This was His initial aspiration. In the midst of hardship, He was suffering, and He saw another suffering, so He willingly formed an aspiration to help. In this way He continued life after life,

through dust-inked kalpas, This time is impossible to describe. Whose standard of time should we use? Do we use the standard of time of the human realm, or do we use the standard of time of the animal realm? Or, do we use the standard of time of the Heaven of the Four Heavenly Kings, of the Trayastrimsa Heaven or of the. Heaven of Neither Thought nor Absence of Thought? Time in all of these places is different. I often speak of how one day in Trayastrimsa Heaven is the same as 100 years in the human realm. One day in the Heaven of the Four Heavenly Kings is the same as 50 years in the human realm. Right now we think of how in the universe time passes differently on different planets. Time in the universe, in all the Dharma-realms, is impossible to describe. Regardless, [the Buddha] wanted us to know this is a very long period of time.

Is it the standard of time from the era of Sun-Moon-Lamp Radiant Buddhas? Or is it the standard of time of Great Unhindered Wisdom Superior Buddha? The time of Sun-Moon-Lamp Radiant Buddha can be described in terms of the Sun and Moon. In this universe, these have existed since primordial times. We have no way to trace back when exactly the Sun and Moon came into being. The Sun and the Moon in the universe are among countless suns and moons in countless galaxies. There are so many of them. All this is to let us know how long it has been, that it has been a very long time. Since He formed His initial aspirations, He has been in the Five Realms and four forms of birth, endlessly accumulating merits and virtues in countless, limitless amounts.

“Unable to be fully described with speech or discussion” means neither with speech nor discussion can we fully describe the Buddha’s merits and virtues. From the time He first formed aspirations, the merits and virtues He has accumulated over the course of many lifetimes is a quantity that cannot be fully described with speech or discussion. No matter how much we say, we cannot fully describe them.

Even if we speak for countless kalpas, they can never be fully described. How long do we need in order to describe them? How long is this period of time? Do we use the standard of Sun-Moon-[Lamp Radiant], or the standard of. Great Unhindered Wisdom Superior Buddha? In any galaxy in the universe, no world of living beings has a standard of time that this could be measured by. [The issue] is the same! How could we modern-day people ever describe exactly how great the Buddha’s merits and virtues are? Truly, we can never finish describing them.

We recognize that in this lifetime, we have listened to the Buddha-Dharma. We have been born human and heard the Dharma. We have also experienced how the world is filled with suffering. We understand birth, aging, illness and death and the imbalance of the four elements in the universe. As humans, in our interpersonal interactions, we often cannot help [creating problems]; we cannot reach mutual understanding or connection. This is also very taxing. Humans create conflicts, humans create karma, and these creations result in manmade disasters. Just our interpersonal relationships are already very complicated. There is nothing we can do; this very taxing. This is not to mention what happens when manmade calamities or natural disasters occur. Clearly the human suffering the Buddha spoke of cannot be fully described in words either. Just the conflicts between individuals alone result in so many afflictions, quite a few. This is why we say there is so much suffering! In a world with so much suffering, what can we do?

We have already accumulated many afflictions and ailments. When we have ailments, when we are sick, we need medicine to cure us. What kind of medicine cures us? Dharma-medicine cures us. So, the principles of the Buddha-Dharma are what we must earnestly seek and deeply penetrate. Paving the way with love and guiding others with compassion is the way to deliver sentient beings. This can resolve so many ailments that arise from interpersonal conflicts and lessen the karma we create in the world, our afflictions and our ignorance, lessen disasters that impact much of the world. Only the Buddha-Dharma can do this. Therefore, we must listen to, teach and transmit the Dharma. So, we must form great aspirations and make great vows. The Dharma can certainly be transmitted; we should not say there is no way to transmit it.

We have also spoken of many people now who touch us deeply in the way they listen to, teach and transmit the Dharma. Look at the “Black Pearls” in South Africa; every one of those volunteers is luminous. How do they polish themselves so that each of them shines like a pearl? For the past two or three years, they have gone beyond their own country’s borders, transmitting the Dharma in other places. Teaching and transmitting the Dharma is what they call “spreading love.”

Happily riding in a single vehicle, they set out in the morning at 7 am. In Africa, they spread the seeds of love like this. So, a large group of them gathered together at 7 am to drive off. That journey took a total of 11 hours. By the time they arrived at King William’s Town, it was already evening, around 6:30 pm. A volunteer named Gloria let them stay at her home. This volunteer has, for over a year, earnestly gone around. King William’s Town, around that community, continually telling everyone about Tzu Chi, about how good Tzu Chi is. She took the happy stories she heard and the dedication she saw in others and spread them around the village one by one, thus sowing the seeds of goodness.

They made many of these trips all last year. As the South African Bodhisattvas took trip after trip there, village after village would join in. Because of this, the number of volunteers continued to grow. It has reached the point where they could begin caring for the orphans there. There is a group of volunteers that takes care of orphans by providing meals for them. This is the result of two or three years of cultivating [these seeds]. After a year in King William’s Town, there was a big enough group of volunteers that these “local resources” began pooling their love together to take care of the orphans and provide meals for them. This is where Gloria, one of our Bodhisattva-volunteers, lives. She is very dedicated; from one, she has given rise to infinity.

The South African volunteers gather at her home. After they arrived, they observe propriety. Once they arrive, they settle in. In fact, it is a very simple house, very crude, yet they feel it is wonderful. They would lay their [bedding] on the ground, then stand up and pay respects to one another. “You must be exhausted. After traveling the entire day to reach here, you must be exhausted.” Then they would begin preparing for the next day. They have such a strong spiritual resolve; before turning in for the night, they all pray together. Before bed, they pray one more time by singing the song “Prayer.” They project the lyrics and pray there like this. Having traveled all day, they are very weary, yet still they would follow this etiquette. When I saw this I was moved deep in my heart.

Early next morning, they would get out of bed before 5 am. After getting ready and washing up, they turn on the computer and project the video on the wall. They pay their respects to me, their teacher; they are very disciplined and obedient. They would start listening to “Wisdom at Dawn” and taking notes. I saw a large group of them taking notes. After they finished taking notes, they took pictures of the notes they had written and sent them [to Taiwan]. Because they wrote in English, I could not understand, but their writing was very neat. Clearly, they were making great efforts. Though this was taxing, they still listened to my morning Dharma-talk. In that simple and crude place, despite being exhausted from the day before and having gotten up so early in the morning, still they were so disciplined. They still paid their respects and listened to the Dharma. They are very diligent. Truly, we must put our hearts into comprehending how diligent they were.

They began by going into the village with [local] volunteers. When they reached the village, first they went to visit those they were helping. There were four families; they were impoverished and ill. The volunteers in this village have cared very well for these impoverished and ill people. The [experienced] volunteers went to see; truly everything was well-managed. Those who were old and alone or poor and ill were cared for so lovingly. They shared the Dharma with them as well. They taught the Dharma, passed on the Dharma-lineage. Where did their teachings of the Jing Si Dharma-lineage come from? They took the Dharma from Wisdom at Dawn and shared it.

What did they listen to this past time? The Chapter on Faith and Understanding. They took the parable of the poor son and shared it with everyone there, how the poor son [had wandered] for 50 or 20 years. In the teachings they heard this analogy, and they were able to help others understand that this referred to the concept of transmigration “50” is an analogy for the Five Realms. I believe they explained it in a more exciting way than I did.

Because of the poverty and suffering there, they could more deeply penetrate the teachings. So, they taught and passed on the Dharma like this. Truly, we can already see that the spirit and strength of the volunteers has already come to fruition. All of the four families receiving care were visited by them. They also used putting the Dharma into practice a way to teach by example to show the ways of caring for them. This was indeed truly moving. As for new volunteers that have come forth, when they come back they shared with them as well. The seeds of love are continually increasing there. One gives rise to infinity, and infinity arises from one. We could see them listening so attentively as slide by slide went by on the wall. [The program] “Life Wisdom” and the suffering in the world were explained to them, slide by slide. “These are the workings of the world.”

[The volunteers] also went to the orphanage. How did they provide meals for the orphans? They wanted to understand how this worked. Everyone came together to provide these meals. You could see how familiar the local volunteers were with the orphans. It was as if they were all one family. They all came together to make the food. We could see how they had plates and pots and everything. Everyone greatly enjoyed this meal. They served it as a buffet; it was all very dignified.

This journey of theirs had just begun; it was the first and second days of the process. They did not waste any time. Those Bodhisattvas they worked with before, those newly-inspired Bodhisattvas, then invited Bodhisattvas just forming aspirations. [They came in] group by group, those transformed and those still in the process. They helped volunteers at each level succeed. They were just like a family. They are already giving to suffering beings. Think about it; I am not even able to tell all of their stories.

I have only told you about the first and second days. What happened next was even more amazing! We cannot even finish this, let alone all of the Buddha’s merits and virtues. Even just talking about the dedication of these “Black Pearls” alone, the way they give to others, the results they have achieved, the way suffering people have been helped and saved by them, I already cannot tell you about all they have done.

We saw that when they were about to leave, everyone was in a very happy mood. They took group pictures and were very happy. Though they were reluctant to part, they had to keep moving forward. They had to get to Port Elizabeth. This part of the journey was even longer and even more exhausting. Along the way, they encountered heavy rain. It had already rained heavily the night before, and in the morning when they set out, the roads were still extremely muddy. As they drove they sank into the mud, until the car was stuck. The wheels kept spinning but the car would not budge. Everyone got out to push, but they still could not move the car. As the wheels kept spinning, they became increasingly covered in mud all over their blue-and-white uniforms. Some wore white pants, others white skirts. All were completely covered in mud. One volunteer, while pushing the car, lost her footing, slipped and rolled through the mud. Her pants were completely covered in mud! They found joy amidst suffering and were finally able to push the car out of the mud. This took a very long time,

and once the car was out, they discovered the tire was flat. In that place, there were no houses ahead nor motels behind. What were they to do? They were on a mountain road; what could they do? Luckily, there was a collegiate volunteer among them. They were all women, but there was one man among them, a collegiate volunteer. He began to put his abilities to use by changing the tire. As he was changing the tire, they all stood around discussing, “What did we learn from pushing the car out? Come, let us share!” All six shared their experiences right there.

One volunteer said, “Pushing out a car that was stuck in the mud was very difficult. This is like the circumstances we encounter in life. Some circumstances can be very difficult. This is what suffering in life is like. How can we overcome circumstances like this? This is a situation that tests us. It is testing us to see whether we can wholeheartedly pool our strength. It was only because we wholeheartedly pooled our strength and gave it all we had that we were able to free the car from the mud.” They were very happy. “It was because we shared the same resolve and exerted our strength on the same thing that we could overcome this crisis together. We must be even more earnest, be even more diligent.”

You see, they have reached this kind of state. They can be understanding and teach the Dharma. People like them do not say, “Oh! We are so tired. We are so exhausted!” No, their understanding let them teach the Dharma. This also touched me deeply.

This is how “from the depths of our hearts, we enter the Buddha’s wisdom.” We find a way to experience for ourselves how, through living in the world, we can find a way to accept the Buddha-Dharma. Seeking to learn the true principles and the right path takes a lot of effort! When they encountered difficulties, from the depth of their hearts they entered the Buddha’s wisdom. Standing there [they said], “Everyone, let us all share what we have learned from this difficulty. See, this was a test for us. Life is full of suffering like this. This is a test for us. This kind of situation tests our faith.” See, it was like this! So, as Buddhist practitioners, we should earnestly adapt to the world. Whatever the circumstances, we must earnestly work to overcome them.

The previous sutra passage says,

“He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”

If we take this passage and apply it to a different state of mind, to talk about these “Black Pearls,” these African Bodhisattvas, aren’t they just like this? They live in Durban. Why would they drive such a long away to share this Dharma with everyone? “He accommodates the many kinds of seed-natures in the world.” There are so many people who still do not understand the Buddha-Dharma. Those suffering in poverty and hardship need people to guide them, people who have formed aspirations and made vows to give to others. So, these volunteers were determined to work hard and travel such a long way in order to apply and share this Dharma with others. This is “to remove sentient beings’ greed and attachment in all places.”

Before these volunteers accepted the Dharma, how would they have been willing to go and help people they did not even know? How would they have been willing to provide for children who were not their own, for a group of orphans totally unrelated to them? Everyone only cares about themselves, but they had a way to remove the greed and attachment that led them to care only for themselves so they could open up their hearts more and give to others. This way they will feel that helping others brings more happiness than being helped. In the mental state found in helping others, after giving of themselves, they were able to experience that kind of joy. So, in that place there are many good-hearted people caring for those who are old and alone, impoverished and in difficulty, and looking after those orphans, providing meals for them. You see, this comes from people being willing to form aspirations, to go and accommodate others with skillful means and give of themselves. Skillful means are also the Dharma.

The next passage continues,

“As for the Buddha’s merits and virtues, we are unable to proclaim them with words. Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts.”

We can never finish describing the Buddha’s merits and virtues, for the Buddha has been in this world since beginningless kalpas and has repeatedly returned unceasingly, in the Five Realms and four forms of birth, giving this way for the sake of sentient beings. The merits and virtues He has accumulated are not something we have a way to describe.

As for the Buddha’s merits and virtues, we are unable to proclaim them with words: As for the Buddha, all His merits and virtues are supreme and unsurpassed. So, with our inferior wisdom of comprehension, we are unable to use words to proclaim the Buddha’s merits and virtues.

As Purna Maitrayaniputra came to understand the Buddha’s original intent, these were the things he said to the Buddha. Compared to ours, the Buddha’s merits and virtues are far superior. Supreme, universal and perfect enlightenment is a state of such superior virtues. Unenlightened beings like the disciples and the others had “inferior wisdom of comprehension.” Though these disciples had accepted the teachings, their wisdom was still too limited to comprehend the Buddha’s merits and virtues. If sentient beings, with their wisdom, try to fathom the Buddha’s merits and virtues, they are too far off. Thus, “We are unable to use words to proclaim the Buddha’s merits and virtues.”

The Buddha’s merits and virtues are immeasurable and boundless, unable to be fully described with speech or discussion. As stated previously, they cannot be fully taught over countless kalpas, so how could we possibly proclaim or teach them?

So, “The Buddha’s merits and virtues are immeasurable and boundless, unable to be fully described with speech or discussion.” The Buddha’s merits and virtues are truly immeasurable and boundless. As stated previously, “They cannot be fully taught over countless kalpas, so how could we possibly proclaim or teach them?

Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts: Only the Buddha, the Great Enlightened World-Honored One, can skillfully understand that I and the others seek the Buddha in the depths of our hearts and originally made great vows.

So, “Only the Buddha, the World-Honored One, can understand the original intent in the depths of our hearts.” It is impossible for us to describe the Buddha’s merits and virtues, but the Buddha should be able to understand the original intent in the depths of our hearts.

This is what Purna, which is short for Purna Maitrayaniputra, thought in his heart. “Venerable Buddha! You must understand my heart. I understand the Buddha’s intent. Though I understand I cannot fully describe the merits and virtues You have, but Venerable Buddha, you must be able to understand my intent!” So, he had “truly reached the depths of the Buddha-wisdom.”

All the thoughts Purna had in his heart had truly reached the depths of the Buddha-wisdom, so the prediction that he received was the prediction of a Buddha’s reward-body. It is different from the predictions that others received.

Purna Maitrayaniputra thought, “Venerable Buddha, You should understand me. I understand the wisdom in the Buddha’s heart. I completely understand the Buddha’s wisdom.” So, “The prediction that he received was the prediction of a Buddha’s reward-body.” Sariputra and the four great disciples had all already received predictions of Buddhahood. This will be his reward-body in the future as a result of the merits and virtues cultivated through spiritual practice. His circumstantial and direct retributions will lead him to the place he will attain Buddhahood. This was a prediction of Buddhahood in the future. It was a promise for the future.

“It is different from the predictions that others received.” Now at this assembly, the Buddha was beginning to bestow predictions on everyone, predictions for far into the future. So, we should understand what “depths of our hearts” means. Purna Maitrayaniputra understood the Buddha. He believed the Buddha understood him as well. This is in “the depths of his heart. Over the course of my learning, the Buddha must have understood my heart. My heart is filled with deep faith. I deeply believe, wholeheartedly.”

The depths of our hearts: We had the resolve to seek the deep and distant fruit of Buddhahood. This is the depths of our hearts. Also, the deep causes and planted virtues are hard to uproot, thus this is the depths of our hearts.
The Buddha must understand that the seed within us are planted very deep and have been for many lifetimes.

Yesterday we mentioned that Purna Maitrayaniputra was already a Bodhisattva, but he came down from that state as someone of limited capabilities in order to engage in spiritual practice with everyone else. So, he was one who listened to the Dharma, taught the Dharma and transmitted the Dharma. He went everywhere transmitting the Dharma. Therefore, this was in the depths of his heart. The seed of this cause was already planted deep, and the merits and virtues planted were numerous. He had deeply cultivated them in this way, so if one were to try and pull them out, they would be so deeply rooted that it would not be possible. So, his spiritual aspirations were very firm. “Our resolve to seek the Dharma is sincere and earnest.” Whatever the circumstances, our resolve will never waver, as it is in the “depths of our hearts.”

Our resolve to seek the Dharma is sincere and earnest. This is the depths of our hearts. As for depths, the Buddha-Dharma is deep and far-reaching, but we seek it with our true mind. This is the depths of our hearts.

Though life after life he had formed Bodhisattva-aspirations and always walked the Bodhisattva-path, he still continued to seek the Buddha-Dharma.

He established all virtues deeply and firmly, thus they are difficult to uproot. The depths of our hearts is our spiritual training ground, because it enables merits and virtues to grow.

Just like a tree, “He established all virtues deeply and firmly.” As a tree’s roots extend, they grow deeper and longer. So, these roots grow so deep that no amount of strength will be able to pull them out. This shows the depth of his heart. He believed the Buddha had many merits and virtues. In the depths of his heart, his faith and understanding of the Dharma were very deep. Thus, “The depths of our hearts is our spiritual training ground, because it enables merits and virtues to grow.”

Dear Bodhisattvas, we should all be mindful. What we seek to learn are the true principles; we seek to be on the right path. From the depth of our hearts, we enter the Buddha’s wisdom. These are our goals. We must not let the slightest afflictions cause our minds to waver, cause our minds to sink into ignorance, just like the car that got stuck in that place and needed many people pushing it together single-mindedly [to get it out]. So, in our daily living, let us always be mindful!

Episode 1109 – Teaching the Dharma According to Capabilities

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>> “The provisional and the true are inconceivable. The Dharma is beyond speech and thought, yet it must still be spoken and thought of. We must go along with the world and provide what [sentient beings] enjoy. If we are not accommodating, slander will surely arise.”

>> “He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, ‘The World-Honored One is truly unique'” >> “He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”

>> So, “Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If they are not accommodating, slander will surely arise.”

>> He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.

>> He accommodates the many kinds of seed-natures in the world: He skillfully accommodates sentient beings in the world and their many different kinds of natures.

>> Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If They are not accommodating, slander will surely arise.

>> With skillful understanding and views [He] teaches them the Dharma: He uses His wisdom of skillful means to teach sentient beings all kinds of Dharma. Sentient beings are not the same; their seed-natures are each different, so He adapts to capabilities with skillful means.

>> To remove sentient beings’ greed and attachments in all places: The Tathagata used all kinds of Dharma to remove sentient beings’ attachments in every place. The nature of sentient beings is that they are greedy and attached in all places. Because the Buddha is compassionate, He applies medicine according to the illness, removing all kinds of poisonous roots in all places.

>> If they have attachment to existence, He leads them to remove it and enter emptiness. If they have attachment to emptiness, He leads them to remove it and enter the Middle Way. If they have attachment to the Middle Way, He leads them to remove it and enter Buddha-wisdom.

>> If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them. If they are attached to Nirvana with remainder, He uses the Tathagata’s understanding and views to free and deliver them. After continuing on like this, they can start to go among and be in harmony with people. To the fullest extent of the power of our vows, we never abandon sentient beings. We inspire ourselves and remove our own boundless afflictions.

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“The provisional and the true are inconceivable.
The Dharma is beyond speech and thought,
yet it must still be spoken and thought of.
We must go along with the world and provide what [sentient beings] enjoy.
If we are not accommodating,
slander will surely arise.”

Do you understand? “The provisional and the true are inconceivable.” In the Buddha-Dharma, there is the provisional and the true. “The provisional” refers to skillful means. “The true” refers to the true Dharma. When the Buddha taught for more than 40 years, did He really only use skillful means, or did He teach the true Dharma? This is inconceivable! It was due to sentient beings’ needs. Because their capabilities differ greatly, those with limited capabilities and capacities are unable to accept the true Dharma, are unable to comprehend the Great Vehicle Dharma. The Buddha, in His compassion, had no choice but to devise provisional teachings and skillful means. So, the provisional had to be given; the Buddha had to give teachings in this way. For those of limited capacities, He established limited teachings, skillful means. The “true” was for those with great capabilities. When those with great capacities were taught the true Dharma, they experienced and understood how life is suffering. They understood that suffering comes from karmic retributions created in the past. They understood that the suffering of life was not something they alone experienced. Many others are also suffering. Lifetime after lifetime, we are born to each other as parents and siblings, and when they suffer, we also suffer.

In the Sutra of Profound Gratitude Toward Parents, there was a big pile of white bones. Why did the Buddha respectfully prostrate to them? The Buddha began explaining to Ananda, “These white bones are the bones of my parents from previous lifetimes!” This is talking about our relationships; since the world is filled with suffering, everyone is suffering. We have been suffering for so many lifetimes. Upon hearing these principles of “suffering” and “causation,” we can understand it is not only about us. We know that we must eliminate suffering. For our suffering to cease, we must work hard, get rid of our own afflictions and then further help everyone else understand the principles as well, so they too can get rid of their afflictions and engage in spiritual practice upon the Path.

This is what people with great capabilities do. Hearing the same teaching of suffering, causation, cessation and the Path, those of limited capabilities think, “I am scared of suffering, and I want to engage in practice only for my own benefit.” Those with great capabilities hear and think, “I know I am suffering, but I am not the only one who suffers. Everyone is suffering. Spiritual practice is not for me to do on my own. There must be many people practicing together to eliminate all kinds of suffering.” So, with suffering, causation and cessation, we must quickly eliminate our afflictions and all engage in spiritual practice together. This is the Great Vehicle. Small Vehicle practitioners think, “I recognize suffering, and I know its source. I must hasten to eliminate my afflictions. I must quickly engage in spiritual practice.” Though hearing the Dharma at the same time, they had very different feelings. Some only form limited aspirations like that, while others formed aspirations that were infinite and boundless. So, the provisional and the true are inconceivable. It was the same Dharma, but people experience it differently.

“The Dharma is beyond speech and thought, yet it must still be spoken and thought of.” Actually, the true principles of all phenomena are intangible; they are without form. If we want to teach the Dharma, where do we begin? There is so much to the Dharma. With those of limited capabilities, if you teach the Great Dharma, they will not understand. When those of great capabilities accept the limited teachings, to them it is the same as the Great Dharma; they can accept it and awaken. This is due to everyone’s intrinsic Buddha-nature. We have always had this nature of True Suchness. If we regularly wipe clean our nature of True Suchness, this intrinsic nature, our great perfect mirror wisdom, that mirror, will naturally remain pristine. By just wiping it a little, it will reveal its purity; all conditions will be clearly distinguished in it. If your mirror is already covered by layer upon layer of filth, then it will take a lot of hard work to polish it.

This principle is the same. With our nature of True Suchness, if over dust-inked kalpas we have been listening to the Dharma and putting in hard work, then naturally our causes and conditions converge; we understand right away. The principles are really this [simple]. As for being “beyond speech,” the Dharma is truly beyond words. How can the Dharma be taught? With so much Dharma, how can it be taught according to capabilities? Can the principles truly be taught through speech? If we just keep on listening to the Dharma yet remain unwilling to accept it, then those who are indolent will remain indolent, those who are selfish will remain selfish and those with ignorance and afflictions will still have ignorance and afflictions. Then no matter how much we listen to the sutras, what would it matter? So, “The Dharma is beyond speech.” No matter how much we teach, it is the same.

“Yet it must still be spoken.” If we do not teach the Dharma, then how will the Dharma ever be shared? Those who do not know, who never received the Buddha-Dharma in the past, those whose opportunity had not yet come, people like this, need the Buddha-Dharma to be transmitted. It must be passed down continuously. So, the Buddha-Dharma must be spoken; it must be taught. Thus, though it fundamentally cannot be spoken of, for the Buddha-Dharma to be transmitted, we have no choice but to teach it. Some listen earnestly and accept it, then apply it in their daily living. Because of people like this we must teach it. We do not do it only for those who are indolent, and then stop if they do not listen. It is not like this. For those who are indolent, whether we teach or not make little difference, but for those who are diligent, we must teach it, because they will listen. They can greatly increase their wisdom and greatly increase their knowledge. This requires them to experience and understand.

So, “It is beyond thought, yet it must still be thought of.” You have heard so much Dharma, but have you taken it to heart? Where do you put it? You have heard so much Dharma, but upon hearing it, where do you put it? Where do you draw it out from? The principles are inherently formless and intangible. They do not need to be put anywhere, because they have always been there. They arise from the nature of True Suchness. Our nature of True Suchness is the Buddha-nature. It comes from the home of all Buddhas. The home of all Buddhas is inherent in everyone. Where do we put [the teachings]? Those who are dedicated will still return to the home of all Buddhas. So, “It is beyond thought, yet it must still be thought of.” The principles fundamentally exist forever. After we listen to and take them in, it is up to us to put them into practice. They came from Bodhi, and we must put them into practice to return to the home of all Buddhas and enter the Bodhi-path. This is what we aspire to. Then our every thought is of truth, of true Dharma. Our every step is upon the Bodhi-path. This is the path of the One Vehicle. Thus, “It is beyond thought, yet it still must be thought of.” From the formless Dharma, we pave a path with love. For all beings to be able to walk this path, don’t we need to work even harder and always be mindful?

Only with the Dharma can we go along with the world. “We must go along with the world and provide what [sentient beings] enjoy.” The Buddha comes to the world, and for dust-inked kalpas. He has always gone along with the world to provide what [sentient beings] enjoy. What kind of Dharma is of interest to sentient beings? Is it the Small Vehicle Dharma? Is it the sheep-cart? Do they take joy in the sheep-cart? Or, as Solitary Realizers, do they take joy in the deer-cart? Is this how it is? These are the Small Vehicle. Yet, the Buddha was always tireless and over many lifetimes accommodated sentient beings. The ground of sentient beings’ minds needs seeds of goodness planted in it. This depends upon the size of this ground. If this patch of ground is large, then many seeds can be sown there. If this patch of ground is small, then only a few seeds can be sown. So, we must go along with what sentient beings enjoy. Some enjoy listening to the Dharma, while others enjoy putting it into action. Listening and then putting it into action is best. Then we become replete in blessings and wisdom. If we do not go along with sentient beings and only keep teaching the Great Vehicle Dharma, only keep telling them, “You must put it into practice,” they cannot move, yet we keep telling them to walk forward.

In the Chapter on the Parable on the Conjured City there was a group of people who said, “We are weary. The road is still so long. We don’t want to walk any more. We have already passed through so many dangers, and the road that lies ahead is very long. There may still be many dangers ahead. We are exhausted; we will not keep walking.” The guiding teacher had to patiently guide them. “Look, a conjured city lies nearby. You can make it out through the haze. It is not far now. You must continue on ahead.” This was how he earnestly went along with sentient beings’ capabilities. If we do not go along with them, they may give rise to afflictions; then slander will surely arise. Once afflictions arise, for them to calm their minds again will not be easy. When afflictions arise, nothing goes smoothly; everything becomes stuck. Clearly this is the Dharma, yet they use it to store up afflictions. This is sentient beings’ foolishness! The Buddha had to earnestly guide sentient beings, and He taught us to form great aspirations and make great vows. With this aspiration, He hoped everyone could go among the people to transform sentient beings and not give rise to discursive thoughts of slander. Therefore, the Buddha had to be very careful about the way He taught the Dharma to others.

Next, in the previous passage it says,

“He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, ‘The World-Honored One is truly unique His actions are rare.'”

We know that the Buddha had, over dust-inked kalpas, patiently taught for sentient beings’ sake. Indeed, this is not a simple matter. Over lifetimes He had been accumulating all virtues; these required a long time to accumulate. In facing sentient beings, “The Dharma is beyond speech yet must be spoken; it is beyond thought yet must be thought of.” He mindfully went along with what all sentient beings in the world enjoyed. He worried about sentient beings in case some committed slander and created karma. That is how thoughtful He was! He was extremely considerate; He considered so many things on sentient beings’ behalf. So, the Buddha’s virtues, the Buddha’s myriad virtues, lead us to give rise to a sense of respect.

Purna Maitrayaniputra was filled with this kind of respect. He “arose from his seat,” came before the Buddha. “He prostrated with his head at the Buddha’s feet and then sat down to one side.” We should all still remember how he “gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant.” This means he had great respect. So, from his heart, he understood the Buddha, how, “The World-Honored One is truly unique.” It was Purna Maitrayaniputra who best understood the Buddha’s intent, so he greatly respected the Buddha. He kept thinking, “The World-Honored One is truly unique.” [What the Buddha did] was not easy! It says that His actions are rare. He was able to do this for such a long time, without ever changing. He was single-minded in His resolve, and for dust-inked kalpas, He had given for the sake of the world.

So, the next passage says,

“He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”

Purna Maitrayaniputra greatly respected the Buddha. The longer he gazed at the Buddha, the more respect arose inside of him. He understood that the Buddha acted to accommodate the many kinds of seed-natures of the world’s sentient beings. With all the sentient beings in the world, every individual has a different [seed-]nature. Some are monastics and have truly left lay life; they are very diligent. They are not afraid of hardship; they are very diligent. There are diligent people like this in the world. Some people give of themselves to others. They never spare themselves any hardship; they have no thought for themselves, so they willingly dedicate themselves this way, continually getting involved. Although they are lay practitioners, after listening to the Dharma, they transmit it, feeling that this is their duty.

This is like a group of Bodhisattvas from Taichung. They made a special trip to Hualien in order to visit the Jing Si Hall. The Jing Si Hall has a 50th Anniversary Exhibit, looking back over our past. It had already been laid out then.

They came from so far away, this group from Taichung, in order to see it so they could set up a similar exhibit in Taichung. They came to see if everyone could pool their wisdom to help, to see whether they could use this one as a base on top of which to display Taichung’s uniqueness. Our exhibition in Hualien showcases the overall teachings. In their branch office, they wanted to exhibit their region’s qualities. From the overall teachings, they wanted to show how they had served others in their own area, how the Living Bodhisattvas there exercised their potential for goodness, how they delivered sentient beings and how they interacted with people and went among them. This was why these volunteers came from far away.

Tzu Chi volunteers also returned here from Germany. They returned here to Taiwan to tell me about their recent experiences in Serbia. Syrian refugees are passing through Serbia. The Serbian government was encouraged by the United Nations, who told them, “You too need to take in some refugees, to give them residence in your country.” Refugees have been fleeing everywhere; they already have no idea where they are going. The country of Serbia has never been well-off. They were only willing to open their borders in order to let [the refugees] pass through; they lacked the ability to let them stay there. Yet, the United Nations prevailed upon them, saying if they did not allow these people to remain there, if they did not let them settle there, there was really no where else for them to go. So, this country began accepting a few of these refugees, ut they were very worried about how they would help them settle and how they could provide for their lives. So, they appealed internationally, and we were also asked, “Can Tzu Chi make an effort to help the refugees?”

So, before Mr. Zhong Jia-long went back to Germany, he told me of the ways they were trying to help. Before they had returned to Taiwan, Tzu Chi volunteers from many countries in Europe had already met together and finished preparations. They had first tried to help those refugees still en route. The weather had been very cold there, and they had been fleeing for a long time. We quickly distributed 10,000 full sets of winter clothing to them for both adults and children, from hats for their heads to long underwear for their bodies, from overcoats to gloves, to shoes and socks, as well as nutritional supplements.

Serbia’s request of Tzu Chi volunteers was, “Don’t buy things from outside Serbia. Please buy everything here in Serbia.” What they meant was, “Don’t spend your money outside Serbia. Let us earn that money here in Serbia.” I said, “As it should be. Serbia’s economy is not very good either, and we will not have to pay import taxes. Buying the goods locally is a very good idea.” And then? The country was going to accept some refugees and was already planning for several refugee camps, but the camps were still empty. What was it they needed? I told them, “When you go, all of you will gather together there for two to three weeks. Try to understand the materials available and whatever else you can about that place. Then we will see how to handle the situation.”

See how far they are from Taiwan, these Taiwanese businessmen who emigrated to foreign countries. They too have returned to Taiwan to take refuge with me; they will shoulder the responsibility of sowing seeds in those foreign countries. There are so many of these people! Since they are there [in those countries], they could all come together there. Tzu Chi volunteers from those different countries all came together. Because there were not enough [in each country], they all gathered together. Some are from rich countries where people do not give for sentient beings’ sake, yet they were also willing to do so. They hoped that they too could give to others, no matter how far they had to go, even if they had to take planes, then transfer to trains and buses. Though they might have to go far, they too wished to become Living Bodhisattvas, to be able to personally give to others. Because of this, Tzu Chi volunteers from seven or eight countries gave to others with their combined strength. But in our Jing Si Dharma-lineage, the ways we provide relief must be uniform. Thus, though they contribute effort in that place, their spirit and philosophy still move in the same direction [as everyone]. So, they had come back to ask about these things. They came from such faraway places. These are Bodhisattvas.

“It is beyond thought, yet it must be thought of.” Actually, if all of us only act on our own, our strength will be dissipated. Even with the same loving hearts, if we do not unite and synchronize our strength, then it will be scattered. In short, as Buddhist practitioners we must learn how to “accommodate the many kinds of seed-natures in the world.” As those learning the Buddha’s teachings, with all these different kinds of natures, we want to bring them all back together to be the one Buddha-nature. In the world there is suffering caused by all different kinds of causes and conditions. When causes and conditions come together, karmic retributions manifest and people suffer. Bodhisattvas share in sentient beings’ suffering; they share in their pain. So, those Bodhisattvas all came together and went to help those suffering people. This is “accommodating the many kinds of seed-natures in the world.”

Every individual’s nature is different. Everyone’s karmic causes and effects are different. So, “With skillful understanding and views, they teach them the Dharma.” This is what Buddhas do. Sentient beings find themselves in all kinds of different situations, so Buddhas must use many different kinds of skillful means in order to teach them, in order to teach the Dharma in the world. He “removes sentient beings’ greed and attachments in all places.” Sentient beings’ suffering results from desire. It is greed and attachment that create the world’s suffering. Think of all those sentient beings fleeing, all those refugees. Wasn’t the place they lived a result of their circumstantial retributions in that country? Circumstantial retributions brought them there. When sentient beings’ collective karma converges and causes and conditions come together, then there will be people who give rise to the single thought [leading to suffering]. As it says in Emperor Liang’s Repentance, when the leader angers, corpses are everywhere. If a leader gives rise to a single evil thought, it can plunge the whole country into chaos, into war and so on, so there will be no peace and many deaths and casualties.

This is how, in the space of a thought, sentient beings create all kinds of different causes and conditions. This is with “greed and attachments in all places.” Sentient beings’ greed and attachments is found in all kinds of places. Wherever it may be, when there is great greed and attachment, entire countries can fall into chaos. When a country falls into chaos, the casualties will be severe. On a smaller scale, it can affect a community. When greed and attachment arise and ignorance asserts itself, a community can be thrown into chaos. On an even smaller scale these can affect families. So, it happens in different places. On a large scale, this can affect the international community. On a more moderate scale, it can affect a nation and its society. On a smaller scale this can affect families and even the mind; there is greed and attachments in all places. This is the state of the world.

So, “He accommodates the many kinds of seed-natures in the world.” There are so many kinds of seed-natures in the world. “He skillfully accommodates sentient beings in the world.” The Dharma must accommodate sentient beings in the world and “their many different kinds of natures.”

>> He accommodates the many kinds of seed-natures in the world: He skillfully accommodates sentient beings in the world and their many different kinds of natures.

There are so many different kinds. Every sentient being, every person, has a different kind of nature. Humans have their own nature as do cows, horses, pigs and so on. Other sentient beings all have their own natures. In brief, there are many different kinds of living sentient beings; there are so many kinds of living beings, and each has their own unique nature. So, we should be mindful in trying to experience this. The Buddha put so much effort into teaching us.

>> Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If They are not accommodating, slander will surely arise.
Buddhas and Bodhisattvas accommodate sentient beings. Whatever your nature may be, they will accommodate your particular form, accommodate your mindset in teaching you. Accommodating your form means they follow sentient beings through the Five Realms and four forms of birth. They always manifest an appearance in order to give teachings. The capacities of their minds are so great, yet sentient beings’ are still so limited. So, they must come down from above. Buddhas and Bodhisattvas are so great; their minds encompass the vast universe. They are like clouds above that rain down the. Dharma which nourishes sentient beings. This is how they all teach. So, “[They] provide what sentient beings enjoy.” According to what sentient beings’ capacities can accept, they use that method in order to devise teachings, following what sentient beings enjoy. So, “If they are not accommodating, slander will surely arise.” We just talked about this.

So, “With skillful understanding and views. [He] teaches them the Dharma.” To accommodate sentient beings, Buddhas and Bodhisattvas must establish all kinds of skillful understanding and views in order to teach them the Dharma. So, “Sentient beings are not the same; their seed-natures are each different.” Therefore, they must be accommodating.

With skillful understanding and views [He] teaches them the Dharma: He uses His wisdom of skillful means to teach sentient beings all kinds of Dharma. Sentient beings are not the same; their seed-natures are each different, so He adapts to capabilities with skillful means.
They must use skillful wisdom, skillful and clever wisdom, to give all kinds of teachings to sentient beings. This is how all Buddhas and. Bodhisattvas come to the world.

Purna Maitrayaniputra, as we mentioned before, had already reached the state of Bodhisattvas. To assist at the Dharma-assembly and help deliver sentient beings, he likewise humbled himself to be together with people of lesser capabilities. He was in fact a Bodhisattva. He too accorded with the capabilities of sentient beings in this way, living among them to listen to the Dharma, teach the Dharma and transmit the Dharma. In this way, he “removes sentient beings’ greed and attachments in all places.”

To remove sentient beings’ greed and attachments in all places: The Tathagata used all kinds of Dharma to remove sentient beings’ attachments in every place. The nature of sentient beings is that they are greedy and attached in all places. Because the Buddha is compassionate, He applies medicine according to the illness, removing all kinds of poisonous roots in all places.

The Tathagata uses all kinds of teachings to remove the greed and attachments of sentient beings in all places. Being attached in all places is the nature of sentient beings. This is how sentient beings are. In every place, no matter what type or form of sentient being, they all have their attachments.

Sariputra, in a previous lifetime, was once a poisonous snake who would bite people. This snake was also very firm in his opinions. Others pressed him and said, “If you don’t take back your venom, then the king cannot be saved! Since I already bit him, there is no way I will take it back. I would rather crawl into a fire!” Nowadays we say, “If you are bitten by a snake, you must look carefully to see what type of snake it is.” This is because the anti-venom is specific to the type of snake. When bit by a poisonous snake, the type of snake and the type of venom they have determines the way to treat it. It is the same principle. Nevertheless Sariputra, in his previous life, was in fact that attached. If he was not willing, that was the end of it. You see, sentient beings are like this. For the different kinds of sentient beings, He needed “to remove sentient beings’ attachments in every place.” No matter the kind of sentient being, all have their attachments. This is the nature of sentient beings, not just humans. All living beings have them.

“Because the Buddha is compassionate, He applies medicine according to the illness,” according to sentient beings’ spiritual illnesses and their natures. Their illness may be having a bad temper. Sentient beings’ minds have these kinds of problems or illnesses, so the Dharma-medicine must be used to treat them, “removing all kinds of poisonous roots in all places.” Sentient beings’ afflictions and ignorance are just like poisonous roots. How can we remove them? As long as we still have discursive thoughts, still have afflictions, listening to the Dharma will lead to slander. In our associations with others, even the slightest things cannot be resolved. This is just like having poisonous roots that cannot be removed.

“If they have attachment to existence, He leads them to remove it and enter emptiness.”

If they have attachment to existence, He leads them to remove it and enter emptiness. If they have attachment to emptiness, He leads them to remove it and enter the Middle Way. If they have attachment to the Middle Way, He leads them to remove it and enter Buddha-wisdom.

Actually, everything is empty. We must not be attached to existence, but once we reach the teachings of emptiness, people became attached to them as well. “If they have attachment to emptiness” they think, “Since everything is empty, why should I continue listening to the Dharma? What more is there for me to do?” For this type of person, the Buddha quickly “leads them to remove it and enter the Middle Way.” With the Middle Way, in “emptiness” there still is “existence.” Yet, having led them out of emptiness into wondrous existence, they become attached to the Middle Way. They have these kinds of attachments. “I must stick to the Middle Way. I must hurry. All I wish to do is to listen to and teach the Dharma. But sentient beings are suffering! You have the means to reach out your hand and save them. You must draw near to sentient beings!” Yet, they just remain attached. They just linger here. For people like them, the Buddha “leads them to remove it and enter Buddha-wisdom.” We must not have attachments. We must enter Buddha-wisdom.

“If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them.”

If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them. If they are attached to Nirvana with remainder, He uses the Tathagata’s understanding and views to free and deliver them. After continuing on like this, they can start to go among and be in harmony with people. To the fullest extent of the power of our vows, we never abandon sentient beings. We inspire ourselves and remove our own boundless afflictions.

This is the Buddha’s method. If people are attached to the Three Realms, He says, “Know that in the desire realm there is much suffering, so you must go from the form realm toward the formless realm. Practice until you reach there.” The Buddha also told them, “You only seek your own awakening, so you still remain in the Three Realms. The Three Realms are like a burning house.” So, through the parable of the burning house, “He uses the skillful means of the Small Vehicle to save and deliver them.”

But using the sheep-cart and deer-cart only for their own awakening is incorrect; “If they are attached to Nirvana with remainder” those [Hearers and] Solitary Realizers of the sheep- and deer-carts, “He uses the Tathagata’s understanding and views to free and deliver them.” He used the Three Vehicles as a means of teaching them step by step.

“After continuing on like this, they can start to go among people.” Only by continually leading them like this, by teaching them step by step, can they be in harmony with the people. We know we must get rid of our afflictions, and having gotten rid of our afflictions, we must make the Four Great Vows. “I vow to deliver countless sentient beings.” So, we “go among and be in harmony with people to the fullest extent of the power of our vows.” Doing whatever we can, using all our mental and physical strength, we vow to deliver countless sentient beings. We never abandon sentient beings. “We inspire ourselves and remove our own boundless afflictions. We vow to attain unsurpassed Buddhahood.” To eliminate afflictions and attain Buddhahood, we must be very determined.

Since in our spiritual practice, we have made these great vows to deliver sentient beings, we must eliminate our afflictions. So, we must eliminate our afflictions. Our goal is the attainment of Buddhahood. This is why we must move forward step by step. We may fear not starting, or fear starting and then stopping, but we should not fear not reaching our goal. So, we must be truly diligent in listening to the Dharma. We must not only listen, but also walk upon the Bodhi-path. So, let us always be mindful!

Episode 1108 – Showing Reverence and Respect Through Our Conduct

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>> “With utmost sincere intentions, we reverently pay respect with physical conduct. Our minds give rise to respect and admiration as we focus on His kind countenance. The Buddha, replete with all virtues, is respected by all beings in the world. He is singularly honored in the world, and His virtues are peerless and unmatched.”

>> “He further heard of the causes and conditions of previous lifetimes and also heard that all Buddhas have spiritual powers of great freedom. Thus, he attained what he never had before. His mind was purified and leapt with joy. Thus he arose from his seat and came before the Buddha.”

>> He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently upon the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, “The World-Honored One is truly unique. His actions are rare.”

>> He prostrated with his head at the Buddha’s feet and then sat down to one side: He touched his head to the Buddha’s feet as he prostrated. This expresses the utmost respect. After paying respect, he went back and sat to one side.

>> He gazed upward at the Buddha’s countenance, never lowering his gaze for an instant: He looked up at Him with reverence. He gazed upward at the Buddha’s countenance with reverence and admiration, never lowering his gaze for a moment.

>> He then gave rise to this thought, “The World-Honored One is truly unique. His actions are rare”: He thought to himself, “The World-Honored One is extremely rare. His reward-body is superior,” “greatly respected and uniquely special. Everything the Buddha does is extremely rare. Everything the Buddha does is extremely rare.”

>> Although Purna received predictions later, in fact during each of the three cycles, as the Buddha taught with all kinds of methods, he had personally heard, understood and penetrated the teachings from beginning to end. Thus, he alone had deep thoughts of praise [for the Buddha] as unique and rare. This was not something that the noble beings of the Three Vehicles were all able to understand.

>> The three cycles of teachings: The cycle of teaching the Dharma. The cycle of analogies. The cycle of causes and conditions from past lives.

>> This Purna was in fact a Bodhisattva manifesting as a Hearer. His merits and virtues were in no way inferior to those of Sariputra.

>> “Since sentient beings of limited capabilities do not easily turn from the Small to the Great, there must be Bodhisattvas manifesting as beings of limited capabilities appearing among them, to serve as their leaders and further receive predictions of Buddhahood.”

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“With utmost sincere intentions,
we reverently pay respect with physical conduct.
Our minds give rise to respect
and admiration as we focus on His kind countenance.
The Buddha, replete with all virtues,
is respected by all beings in the world.
He is singularly honored in the world,
and His virtues are peerless and unmatched.”

Let us try to mindfully experience [the meaning of] this passage.

The Buddha is magnificent with all virtues; these were cultivated over many lifetimes. For dust-inked kalpas, for lifetimes, the Buddha followed sentient beings as they wandered throughout the Five Realms. While exercising both compassion and wisdom, He always followed sentient beings in the same way. In order to save and deliver them, He continually engaged in spiritual practice and continually manifested in the world, continually exercising both compassion and wisdom. So, [these virtues] are accumulated in this way over a long period of time. Thus the Buddha was replete in all virtues. Since He gave of Himself in this way, shouldn’t we, “with utmost sincere intentions, reverently pay respect with physical conduct”? He is worthy of respect, and He had accumulated long periods of giving for our sakes. So, we must always, with utmost sincere intentions, put the teachings into practice with respect and reverence. So, we must reverently pay respect through our physical conduct. This respect and reverence means using our physical conduct to pay our respects.

Every single day we attend morning recitation. Morning recitation is to help us remember, to remind us of our respect for the Buddha. Only if we have respect for the Buddha can we reverently accept the Dharma. So, our morning recitation, although it is a ceremony, is a kind of a purification for our minds. Don’t we straighten our homes every day? If we want to live with good quality of life, then the places where we live, both inside and outside our rooms, should always be kept clean. This is how we maintain a good living environment.

This principle is the same. When it comes to our minds, every morning we always enter the Great Hall to express our sincerity to the Buddha and the Bodhisattvas and pay our utmost respect. This is something we must build within our own minds as we clean out our minds and get rid of the ignorance inside of us. The first thing we do early in the morning, in the first moment of our daily living, is to come to the Great Hall for morning recitation. With utmost sincere intentions, we reverently pay respect with our physical conduct.

“Our minds give rise to respect and admiration.” As we pay our respects, the sutras are like a path, and as we walk this path, through the surrounding environment, we are better able to comprehend our state of mind. So, “Our minds give rise to respect and admiration.” These are what must enter our minds. In our hearts, when we feel someone has reached a level above us, we raise our heads in respect and admiration and “focus on His kind countenance.” Though the Buddha is not in the world and the statues of Him are created by unenlightened beings, we still call them Buddhas. So, to these statues, to these images, we should show our respect and see them as if the Buddha were really there. This means we must focus; this demonstrates our concentration of mind. When our mind is without discursive thoughts, our thoughts will be very focused. This is all because the Buddha is replete with all virtues. We sincerely and reverently respect the Buddha because we want to learn from the Buddha, because the Buddha is replete with all virtues. These virtues were accumulated over a long period of time.

I keep speaking to you of dust-inked kalpas, of endless kalpas, of lifetime after lifetime. It was in the era of the 16 princes that we formed these Dharma-affinities. Over a period of dust-inked kalpas, after having heard the Dharma, we may have practiced it accordingly or not. Or our thoughts may have gone astray so we have been wandering throughout the Five Realms and four forms of birth. But because the 16 princes had formed affinities, no [prince] would ever abandon any of the associators in their assemblies. So, wherever they were in the Five Realms or the four forms of birth, they always followed sentient beings like this. They are always seeking out those who had once received the teachings in the past. They hoped to be able to bring them back to again listen to and then transmit the Dharma. Sentient beings need many people to bring them in and transform them.

So, the Buddha’s past lives were like this. Over the course of many lifetimes, He kept seeking out sentient beings like this, seeking out those He had affinities with. Thus, He had to continually devote Himself among the people, constantly forming affinities with sentient beings. The virtues He became replete with over lifetimes were incalculable. So, “The Buddha, replete with all virtues, is respected by all beings in the world.” In each of the many lifetimes in which. He came to the world, He was respected. In walking the Bodhisattva-path, it was the same; in every lifetime He continually helps countless sentient beings succeed, so He “is respected by the world.”

“He is singularly honored in the world.” In every lifetime it is the same; He is praised by the people of the world, for no one is higher in virtue than Him. Therefore, “He is singularly honored in the world.” This is because He had understood the Dharma. He understood all the Dharma of the universe. Even before attaining Buddhahood, before His causes and conditions were sufficient, even before He attained Buddhahood, for dust-inked kalpas and over many lifetimes, He always applied an abundance of the Dharma to deliver sentient beings in the world. The Dharma brought Him honor, so “He is singularly honored in the world.” He understood all the workings of the world and was honored for the Dharma,

so “His virtues are peerless and unmatched.” This is the Buddha. When any Buddha comes to the world, He does not become replete with [virtues] only after attaining Buddhahood. Attaining Buddhahood depends on the causes and conditions being mature; only then will He manifest the appearance of attaining Buddhahood. Actually, dust-inked kalpas prior to that, since Beginningless Time, He already intrinsically possessed Buddha-nature. In terms of causes and conditions, we can say that this is the beginning; He was replete with it from the beginning. The name Great Unhindered Wisdom Superior Buddha means He was unhindered in His understanding of all things and all principles. This is the wisdom of the Great Vehicle. In fact, it is intrinsic to everyone.

Speaking of causes and conditions, it was during the era of the 16 princes that the 16 princes formed affinities with us. All of us were people who, dust-inked kalpas ago, formed affinities with the 16 princes. Now, the 16 princes have attained Buddhahood, while we still remain as unenlightened beings. Nonetheless, we continue listening to the Dharma and continue to learn from Their teachings. If we try a little harder, we can accept even more of Their teachings and can form even more affinities with others. The more we take the Dharma to heart, in this world, the more the Dharma will succeed and be respected. As we succeed and take in more Dharma, we are able to exercise it among people.

I often tell everyone, “Without experience, we cannot grow in wisdom.” This is like this recent incident that occurred just before the Lunar New Year (2016). This earthquake that occurred in Tainan was a great disaster. Tzu Chi volunteers in Tainan were just like Bodhisattvas. They had no regard for their own safety. They threw themselves into disaster relief efforts. There was no New Year’s Eve celebration for them. They did not care that it was New Year’s. We all talk about how we prepare for New Year’s, first two days before, then on New Year’s Eve. Unfortunately this disaster occurred two nights before New Year’s. While it was still dark, before 4 am in the early morning, at 3:57 am, the earth suddenly rocked. Many awoke in panic and fear! When they looked around at their houses, the houses of many were cracked. Some cracks were less severe, while others had walls collapse. Those even more severely affected sustained structural damage. Many woke up in a panic from their dreams.

Tzu Chi volunteers, those Living Bodhisattvas, woke up and their first thought was, “We are safe; let us quickly go to check on our neighbors!” They quickly contacted and asked after everyone. “Are you safe? We are safe.” They quickly asked about each other. “What are the conditions like around you? Pretty much the same. What about the conditions around you? The neighboring building collapsed. How widespread is it; how many were affected?”

Tzu Chi volunteers quickly arranged a time for them to gather at the [Tainan] Jing Si Hall. They set up a disaster care center and then went into action. A little after 4 am, at the Jing Si Hall, they all gathered. They wanted to first understand where that big building had collapsed and what places were affected by the disaster. They quickly split into several routes to go look. On the 28th day of 12th lunar month, at 3:57 early in the morning, right after that quake happened, Tzu Chi volunteers began dividing up the work, dividing into routes and into teams.

When day broke, what they saw was an appalling scene of devastation! There were many rescue workers, pulling people from the rubble. They were rescuing people even before it was light. People were rescued in the beginning, but as time went on they became more difficult to save. The Tzu Chi volunteers at the disaster site began thinking of how they could provide comfort. Survivors worried for their families. Had some not made it out of the building? They quickly began preparing food there, so that as day broke, they could provide hot meals to the rescue workers and to the frightened disaster survivors. This was at the start of the first day. They continued like this every day for the next seven or eight days there. Though everyone spoke of it being New Year’s, how could anyone celebrate the New Year? The evening of the 28th day of the 12th month is called Little New Year’s Eve. Though Little New Year’s Eve had already arrived, there would be no New Year’s celebration. Saving people was urgent; helping others was what was important.

The next day was the 29th day of the 12th month. On that day, families gather to celebrate the Lunar New Year’s Eve. How could they be in the mood for this? They still spent the night at the disaster site. Some bodies had already been pulled out. The family members felt very lonely. Tzu Chi volunteers went to the scene to accompany those relatives. Two Tzu Chi volunteers were assigned to accompany each family member. What was New Year’s Eve to them then? It meant nothing. Everyone shared in the suffering of those people, shared in their pain. They did not care about any taboos. When people ordinarily celebrate the New Year, they are very careful to say only nice things, to not say anything bad, to not say anything inauspicious. We want everything we do to be auspicious.

In fact, was there anything auspicious about that time then? What did taboos mean to them then? They meant nothing. This was just another day for them. Their minds were as they always were, Bodhisattva-minds, Buddha-minds. This is how they served others. Why didn’t they care about taboos? Why didn’t they make any distinctions between auspicious and inauspicious things? Saving people’s lives was most important. This is because they had right understanding, right views, right thinking, right action and right conduct. These are all very normal for them.

Bodhisattvas in the world give for the sake of suffering sentient beings. They share in sentient beings’ suffering, share in their pain. This is “virtue.” When we give of ourselves, what we harvest in return is virtue. When we give with our love, it increases our wisdom and increases our virtue. With virtuous conduct, we increase our wisdom-life. Throughout this process, when people were really needed later, more hands came out to help. They came from Taipei and Taichung, from north, central and south, from Pingtung and Kaohsiung. All of those with experience, whether from international relief or from being involved for decades, those with the most experience, hurried there to help.

People said that the Tzu Chi volunteers in Kaohsiung had a lot of experience. They knew how to deploy in disaster areas, how to go and comfort the survivors, how to set up a base and, in the midst of chaos, how to bring some order. This was because the year before (2014), before the gas explosion, there was an aviation accident in Penghu. Tzu Chi volunteers from Kaohsiung and Penghu dedicated themselves during those times of chaos, so they had gained much experience.

After seven or eight days, when Kaohsiung Tzu Chi volunteers returned to Kaohsiung, on the very evening they returned home, on the 31st of July, just before dawn, on the evening of August 1st, that gas incident took place. Those explosions were so large that they affected dozens of [urban] villages. So many people were terrified! There were also those killed and injured. It took Tzu Chi volunteers a whole month, more than a month, to go into all of these neighborhoods. There were families who were injured, people who were injured, some who suffered emotional trauma and some who were severely wounded. How would they be able to help to enable all of society, entire communities, to recover some normalcy?

They gained experience from this. So, during this disaster in Tainan, they demonstrated this experience. Whether they were volunteers from Taipei, or from north or central Taiwan, or whether they were locals from Tainan, all spoke in unison saying, “Kaohsiung volunteers are rich in experience!” Think about it, doesn’t this prove the saying, “Without experience, we cannot grow in wisdom”? There is much suffering in the Saha World. How can we save people? How can we save people? We need to listen. We must first get rid of the ignorance from our own minds, get rid of superstitions and afflictions. Our minds must be dedicated to sentient beings; we share in their pain, share in their suffering.

These thoughts arise and continually accumulate, so these are newly-inspired Bodhisattvas. Or they may be those who, over a long time, over many lifetimes, formed aspirations and made vows to walk the Bodhisattva-path. In going among the people, we form affinities with suffering sentient beings. While living among sentient beings, we set an example for them in our own living. This is the goal of Bodhisattvas in coming to the world. They accumulated this virtuous conduct over many lifetimes, so they were respected.

We must all be mindful! This is how we understand the Buddha-Dharma; it is accumulated by going among the people. So, “He is singularly honored in the world, and His virtues are peerless and unmatched.” For our wisdom-life to continuously develop, we must continually accumulate karmic conditions and experience from saving sentient beings. This is what we should make efforts toward.

So, the previous passage says,

“He further heard of the causes and conditions of previous lifetimes and also heard that all Buddhas have spiritual powers of great freedom. Thus, he attained what he never had before. His mind was purified and leapt with joy. Thus he arose from his seat and came before the Buddha.”

This is speaking of Purna Maitrayaniputra. He had already heard of all these things, had “heard of the causes and conditions of previous lifetimes.” These include those in the Chapter on the Parable of the Conjured City and the Sun-Moon-Lamp Radiant Buddhas from the Introductory Chapter. In the era of the Sun-Moon-Lamp Radiant Buddhas and in Great Unhindered Buddha’s era these were the causes and conditions of past lives.

Listening further, he “also heard that all Buddhas have spiritual powers of great freedom.” All Buddhas share the same path. Great Unhindered Wisdom Superior Buddha and the. Sun-Moon-Lamp Radiant Buddhas were all like this. All Buddhas share the same path. The Sun-Moon-Lamp Radiant Buddhas were 20,000 Buddhas who all shared the same name. They were called Sun-Moon-Lamp Radiant Buddha. Those Buddhas likewise shared the same path. He also heard how they have true spiritual powers. All Buddhas have spiritual powers of great freedom. Having heard all this, joy arose within him. Purna Maitrayaniputra, in his wisdom, comprehended the Buddha’s intent. He rejoiced so much that he felt a leap of joy. That was when he arose from his seat and went before the Buddha.

“He prostrated with his head at the Buddha’s feet.” This demonstrates extreme reverence.

 He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently upon the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, “The World-Honored One is truly unique. His actions are rare.”

“‘His actions are rare.'” Purna Maitrayaniputra expressed this reverence. He rose from his seat and came before the Buddha. He prostrated himself at the Buddha’s feet. Prostrating oneself at another’s feet is an expression of utmost reverence. After paying respect like this, he again returned to his place and “gazed reverently at the Buddha’s countenance, never lowering his gaze for an instant.” He attentively watched the Buddha’s expression, the Buddha’s magnificence. So, he gazed upon the Buddha, but inside he was thinking, “How is it that the Buddha so unique? He is so extraordinary and so special. His actions are rare. Absolutely everything that He does is beyond what ordinary people can do.”

“He prostrated with his head at the Buddha’s feet and then sat down to one side.” Paying respect like this demonstrates utmost reverence. This is the method. “After paying respect,” he then “went back and sat to one side.”
He prostrated with his head at the Buddha’s feet and then sat down to one side: He touched his head to the Buddha’s feet as he prostrated. This expresses the utmost respect. After paying respect, he went back and sat to one side.

When he returned to his seat, he still “gazed reverently at His countenance, never lowering his gaze for an instant.” He continued to gaze attentively at the Buddha. This is respect. He gazed up at the Buddha with respect.

He gazed reverently at the Buddha’s countenance, never lowering his gaze for an instant: He looked up at Him with reverence. He gazed upward at the Buddha’s countenance with reverence and admiration, never lowering his gaze for a moment.

The Buddha sat in a higher place than His disciples did, so they gazed up at Him. “He gazed upward at the Buddha’s countenance.” This shows Purna Maitrayaniputra’s respect and admiration for the Buddha. He never lowered his gaze even for a moment. While listening, he never shut his eyes, or nodded off to sleep. He always paid attention. He was always respectful and focused. When the Buddha taught the Dharma, he was always thinking of the greatness of the Buddha’s virtues.

He then gave rise to this thought, “The World-Honored One is truly unique. His actions are rare”: He thought to himself, “The World-Honored One is extremely rare. His reward-body is superior,” “greatly respected and uniquely special. Everything the Buddha does is extremely rare. Everything the Buddha does is extremely rare.”

In the world, it is indeed rare to find a World-Honored One like Him. There are so few; They almost do not exist. So, “His reward-body is superior.” To suit the needs of the world, He manifested in the human realm. His reward-body had the 32 Marks of a Buddha, making it superior. So, [His reward-body] was “greatly respected and uniquely special.” He inspired respect in any who saw Him. He was greatly respected and uniquely special.

“Everything the Buddha does is extremely rare.” Not only was the Buddha’s body magnificent, all that the Buddha did, all of His actions, all His teachings and transformations, were indeed rare for people to see.

Purna received his prediction relatively later. As we know, Sariputra had received predictions first, then after that came Venerable Kasyapa, one of the four who later received them. However, it was only after those five disciples had received them that. Purna received his prediction of Buddhahood.

Although Purna received predictions later, in fact during each of the three cycles, as the Buddha taught with all kinds of methods, he had personally heard, understood and penetrated the teachings from beginning to end. Thus, he alone had deep thoughts of praise [for the Buddha] as unique and rare. This was not something that the noble beings of the Three Vehicles were all able to understand.

As I have previously mentioned, the Lotus Sutra was taught over seven years, which was a very long time.

“In fact during each of the three cycles, as the Buddha taught with all kinds of methods, he had personally heard, understood and penetrated the teachings from beginning to end.”

The three cycles of teachings: The cycle of teaching the Dharma. The cycle of analogies. The cycle of causes and conditions from past lives.

These periods of time start with the Initial Cycle. That was when Sariputra, by hearing the Buddha, heard Him speak of the wisdom that all Buddhas possessed after attaining Buddhahood. Sariputra understood these teachings one by one, and in the Chapter on Skillful Means he began to accept them. This was the period of “the cycle of teaching the Dharma.” The first cycle went from Sariputra receiving predictions of Buddhahood up to the Chapter on Parables, with its burning house and three carts. Then the second cycle began after the Chapter on Parables, with the analogy of the poor son in the Chapter on Faith and Understanding. In the third cycle, He began speaking again of the causes and conditions of previous lifetimes. So, these three cycles of teachings had all been experienced personally by Purna.

After receiving them, he came to thoroughly penetrate them. He came to know them inside and out. Therefore, he alone had these deep thoughts. After he attained a thorough understanding of all the teachings, he had deep thoughts of praise in his mind. “The Buddha is after all so unique and rare. He is rare in the world. The Buddha-Dharma is wondrously profound. This was not something that the noble beings of the Three Vehicles were all able to understand.” Now, he could comprehend this. Through his wisdom, he had tied everything together. His respect and admiration for the Buddha were so great. He was very mindful.

“This Purna was in fact a Bodhisattva manifesting as a Hearer.”

This Purna was in fact a Bodhisattva manifesting as a Hearer. His merits and virtues were in no way inferior to those of Sariputra.

We know that Purna, Purna Maitrayaniputra, was really a Bodhisattva who was manifesting as a Hearer. So, as we just mentioned, for dust-inked kalpas, Sakyamuni Buddha had been transforming and delivering beings everywhere. Some had matured, while others had not yet matured. So, some were like Purna; they practiced the Bodhisattva-path among others, while living lives just like others. They suffered like others and shared others’ pain. So, they could give for the sake of others. They were in reality Bodhisattvas manifesting. Now that he was a part of the Buddha’s Sangha, [Purna] appeared like all the others in the Sangha. He too had left the lay life. He too had listened to the Dharma [with them]. Yet, he was rather special, since he was willing to listen to, teach and transmit the Dharma. This is what was unique about him. So, in terms of the merits, the virtues and the wisdom that he cultivated, he was in no way inferior to Sariputra.

His wisdom was even with Sariputra’s, but what made him more special than Sariputra was that he rejoiced in going among others. He put in so much effort and was never concerned for himself. You can see how he went to the vilest of places in order to deliver others. The Buddha said, “That place is so evil and so vicious! You will be injured if you go there.” He said, “It doesn’t matter. They won’t physically injure me, they will just curse at me.” The Buddha then asked, “And if they hit you? It won’t matter, I will still be grateful that they do not beat me with a stick. If they beat you with a stick and injure you? It’s alright, they won’t stab me with a knife. And if they stab you with a knife? It won’t matter because they will not kill me. And if they kill you? What happens if they beat or stab you to death? I will be grateful for I will have done my best for the Buddha, taking the Dharma to heart and putting it into practice. I can let go of my body for the Dharma, thereby ending the causes and conditions of this present lifetime so that. I may come to world to start anew.”

See; among all the disciples of the Buddha, Purna Maitrayaniputra would willingly let go of his body for the Dharma. This is really not a simple matter. There were people who came from other realms to spread the Buddha-Dharma, but the Buddha hoped those disciples present would form the aspirations to transmit it. Everybody said, “We formed aspirations to go to other realms. We do not want to stay in the Saha World, because sentient beings in the Saha World are stubborn.” Think about it, though many disciples formed aspirations, they were unwilling to remain in the Saha World. Purna was willing to do so, and furthermore he put it into practice. So, he went among people very mindfully. He was not any ordinary Hearer.

“Since sentient beings of limited capabilities do not easily turn from the Small to the Great, there must be Bodhisattvas manifesting as beings of limited capabilities appearing among them, to serve as their leaders and further receive predictions of Buddhahood.”

This is how it is. Since sentient beings of limited capabilities do not easily turn from the Small to the Great, these [Bodhisattvas] have to conceal themselves, must hide themselves toward the back. So, they therefore must appear as if they have limited capabilities. They dare not go out in front of others, but remain toward the rear. These Bodhisattvas manifest limited capabilities in order to go among the people. The Chapter on 500 Disciples Receiving Predictions now begins with Purna Maitrayaniputra. So, they would “serve as their leaders and further receive predictions of Buddhahood.”

Dear Bodhisattvas, as Buddhist practitioners we are like this. Purna Maitrayaniputra is a role model for us. In his spiritual practice, he was willing to give. Therefore dear Bodhisattvas, we should give of ourselves; only those who give of themselves are Bodhisattvas. Since we are already here in the world, we should try to deliver others in the world. Sentient beings suffer, and. Bodhisattvas arise in response to their suffering, sharing sentient beings’ suffering, sharing sentient beings’ pain. We nourish our wisdom by going among others so our wisdom-life becomes sound. This is our spiritual training ground. So, let all of us always be mindful!

Episode 1107 – Comprehending the Great Path with Pure Joy

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>> “Hearing the Buddha’s teachings, [we awaken to] our enlightened nature and ocean of wisdom; we comprehend the great path and its true principles. Through skillful means, He teaches the Dharma accordingly and suitably so people of different capabilities can respond to the teachings and uphold them. With a pure heart we can comprehend the great path. With Dharma-joy we can freely open up our hearts.”

>> In the [Chapter on] the Conjured City we heard of what happened in past lives, dust-inked kalpas ago. The Tathagata’s Three Understandings are without obstruction. He observes what happened long ago and far away as if it were today. These are His spiritual powers of great freedom.

>> The Three Understandings. The understanding of heavenly eyes: being able to clearly understand future causes and effects of cyclic existence. The understanding of previous lives: being able to clearly understand past causes and effects of cyclic existence. The understanding of ending all Leaks: being able to clearly understand the present root sources of afflictions and eliminate them completely.

>> “At that time, Purna Maitrayaniputra heard from the Buddha how, with wisdom of skillful means, He accordingly and suitably taught the Dharma. Purna also heard Him bestow on the four great disciples predictions of attaining Anuttara-samyak-sambodhi.”

>> “He further heard of the causes and conditions of previous lifetimes and also heard that all Buddhas have spiritual powers of great freedom. Thus, he attained what he never had before. His mind was purified and leapt with joy. Thus, he arose from his seat and came before the Buddha.”

>> He further heard of the causes and conditions of previous lifetimes: This refers to the Chapter on the Conjured City, which states the past causes and conditions of. Great Unhindered Wisdom Superior Buddha and the 16 novices who repeatedly taught the wondrous Dharma.

>> The causes and conditions of previous lifetimes: Speaking of the distant past, this refers to the Sun-Moon-Lamp Radiant Buddhas; speaking recently, it refers to. Great Unhindered Wisdom Superior Tathagata and the 16 Bodhisattva-novices, how all underwent long kalpas of spiritual practice.

>> [He] also heard that all Buddhas have spiritual powers of great freedom: He also heard that all Buddhas have great wisdom and experience freedom in any conditions. For the sake of the Buddha Vehicle, They skillfully establish the Three Vehicles. Their spiritual powers are unobstructed, so They understand everything without hindrance.

>> Spiritual powers of great freedom: How Sun-Moon-Lamp Radiant Buddhas and others radiated light to illuminate conditions or how Great Unhindered Wisdom Superior Tathagata shone light on all the Brahma heavens in the ten directions and so on.

>> Thus, he attained what he never had before: He saw three wonderful things that he had never seen before. First, he heard about all Buddhas’ wisdom of skillful means. Second, he heard Hearers being able to receive predictions of Buddhahood. Third, he heard about all Buddhas’ powers of great freedom.

>> In the past, he had never heard the opening up of the provisional to reveal the true, but now he had heard it. Hence it says “what he never had before.” Like the previous predictions, the causes and conditions, [powers of] freedom and so on, all this was what he had never had before.

>> He had eliminated his craving for a guarantee of Nirvana and destroyed his ignorance and delusions, hence it says, “His mind was purified.” Having opened up to the the Buddha’s understanding and views, he felt leaps of joy. This kind of joy is that of inner awakening.

>> He arose from his seat because he wanted to make a request. He first left his seat and came before the Buddha.

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“Hearing the Buddha’s teachings, [we awaken to] our enlightened nature and ocean of wisdom;
we comprehend the great path and its true principles.
Through skillful means, He teaches the Dharma
accordingly and suitably so people of different capabilities can respond to the teachings and uphold them.
With a pure heart we can comprehend the great path.
With Dharma-joy we can freely open up our hearts.”

Upon listening to this, do you all understand? “Hearing the Buddha’s teaching, [we awaken to] our enlightened nature and ocean of wisdom; we comprehend the great path and its true principles.” Every day in our morning recitations, we take refuge in the Three Treasures by chanting, “[May all] comprehend the great path and form the supreme aspiration, delve deeply into the sutra treasury and gain wisdom as vast as the ocean” and “lead the people harmoniously without obstruction.” The principle is the same. Since we are Buddhist practitioners, we absolutely need to listen to the Dharma. Since we have taken refuge, we should learn the Buddha’s teachings and turn away from darkness toward the light. We were confused in the past. Now we turn from our former lives of ignorance, indolence and self-indulgence. In order to come back, we head in the direction of purity while remaining undefiled and move courageously forward to awaken to the Dharma. By listening to the Dharma, taking it to heart and awakening to our intrinsic nature, we naturally accumulate wisdom vast as the ocean.

The Buddha’s enlightened nature pervades the universe and all Dharma-realms. Our nature of True Suchness is pure and pervades the Dharma-realms of the universe as well. It is just that throughout the universe, we carry our ignorance with us. Thus we worry! We worry about those we care about who are very far away. We worry! We worry about our careers and our wealth. Whatever place we think of, our enlightened natures run off there to experience that place, but this kind of enlightened nature still carries defilements. When we take this impermanent world as one that is permanent, all we do is worry. All we do is worry about the things, matters, people and relationships that we love, desire and think of. That is all.

Actually, the ocean of wisdom in the Buddha’s enlightened nature is pure and undefiled. For dust-inked kalpas, He has continually followed those who have affinities with Him in order to save and transform them, to awaken everyone’s nature of True Suchness, which is undefiled, pure and equal to the Buddha’s. This is the compassion of the Buddha. This is comprehending the true principles of the great path, the principles in the ocean of wisdom. This wisdom as vast as the ocean, the wondrous Dharma of True Suchness, must be obtained through listening. From listening, we awaken and understand. Only by delving deeply can we comprehend the great path. A path is meant to be walked; we must truly put it into practice. Otherwise, if we just listen and understand, yet never put it into practice, then we cannot be said to be diligent. So, to be diligent, we must truly overcome difficulties.

For example, it is quite cold every morning, but our covers are so warm. Everyone is diligent. If we want to go among people and bring out our diligence, is it difficult? We tear back the covers and roll out of bed; it is not difficult at all. With diligence, where are the difficulties? When we have a community who practices and is diligent together, won’t our hearts be quite joyful? I wake up so early and can be so diligent. From morning until evening my mind is at ease; my mind is free. If we do not feel like doing this, though everyone else has already begun to gather inside the lecture hall, we may still wish to shut our eyes again. Once we shut them, we doze off again. Then we will certainly feel burdened all day, because we feel remorse. If we do not even have this feeling of remorse, then why even engage in spiritual practice?

So, in spiritual practice, after taking refuge, we must listen to the Buddha-Dharma and unlock our enlightened nature; only then can we enter the ocean of wisdom. When our enlightened nature opens up, our wisdom is like the ocean. If we want to comprehend the great path, we absolutely must walk onto this path. If we do not walk this path, we will not arrive. So, we must walk on it. We put one foot forward, then another, and keep walking forward step by step. This is the great path. The great path is beneath our feet. If we do not take that step forward, the path will always seem long to us because we will not have moved. So, when the Buddha comes to the world, it is very exhausting!

“Through skillful means, He teaches the Dharma accordingly and suitably.” Sentient beings are indolent. Sentient beings have inferior capabilities. Sentient beings are foolish and confused. Though the Buddha was very mindful and hoped everyone would awaken to the same Buddha-nature that He had, it was impossible for them to experience this. Thus He had to teach skillfully and suitably. So, He taught according to capabilities so “people of different capabilities can respond to the teachings and uphold them.” Their capabilities respond to the teachings, or the teachings respond to their capabilities. For their capabilities to respond to teachings, the Buddha had to first establish skillful means which they would take joy in seeing. Then they would willingly come in and willingly accept the teachings. The Buddha’s mindfulness in teaching and transforming sentient beings was exhausting.

He had to observe their capabilities before establishing teachings in accord with capabilities. There was a sequence to this. He would first establish these kinds of teachings, “Come, I will lead you to see so you can enter joyfully.” If the Buddha saw that for some sentient beings this teaching was impossible to accept, He devised another teaching to guide them. “This is your spiritual training ground. You yourselves entered joyfully, so you must earnestly and diligently engage in spiritual practice.” If they came to the place of practice but were not willing to be diligent, if they were lax, He used other kinds of teachings to spur them on. These are still the Buddha-Dharma. To suit capabilities, He had to observe how people can accept the Dharma. Did their accepting the Dharma benefit the Buddha? No, it was the Buddha who wanted to benefit sentient beings. He could not bear to let sentient beings remain lost in the world. He could not bear to let sentient beings continually create karma. They had remained lost and created karma for lifetime upon lifetime.

The world is full of suffering. Why are we not willing to awaken now? The Buddha used all kinds of skillful means, hoping that everyone “with a pure heart can comprehend the great path.” We must get rid of ignorance and make up our minds to put the teachings into action and step onto this path. Naturally, once we step onto it and are truly diligent, following everyone in our place of practice to engage in spiritual cultivation, then every day “the mind is without hindrances; there are no hindrances.” We will have no afflictions weighing us down. So, “With a pure heart we can comprehend the great path.” We are able to sit here listening to the Dharma with a clear conscience. If you think about it, engaging in practice in this community is also a very good means of practice. Otherwise, why would we be called spiritual practitioners?

If we can do this, we will be filled with Dharma-joy! “With Dharma-joy we can freely open up our hearts.” When we open up our hearts, we are very joyful. This mental state of being very open is the most wondrous method that we gain from daily spiritual practice. ․Hearing the Buddha’s teachings, [we awaken to] our enlightened nature and ocean of wisdom; we comprehend the great path and its true principles. Through skillful means, He teaches the Dharma accordingly and suitably so people of different capabilities can respond to the teachings and uphold them. With a pure heart we can comprehend the great path. With Dharma-joy we can freely open up our hearts. In our spiritual practice, if we have afflictions and our body and mind are weighed down, this is an illness, the illness of afflictions. As we mentioned the day before, if we cannot free ourselves, this will be unbearable suffering. No one else can free us from our illness of afflictions. After we understand, we accept the Buddha-Dharma and can release ourselves from our own afflictions. Otherwise, this illness will follow us lifetime after lifetime, beyond our control. We may suffer not only in the human realm; there are also the hell, hungry ghost and animal realms as well. So, we must always remain vigilant.

Having earnestly listened to the Dharma, let us again review what we have heard. In the Chapter on Parables, Sariputra received a prediction. Kasyapa and the rest of the four great disciples, by the Chapter on Bestowing Predictions, had also already received predictions. Next came the Chapter of the Conjured City. The parable of the conjured city tells us that spiritual practice has always required a long period of patience. After hearing the parable of the conjured city, we can further understand that the path of spiritual practice is very long and further awaken to the fact that there are many treacherous paths in the world.

So, we should know how the guiding teacher put in so much effort. Thus, “In the [Chapter on] the Conjured City we heard of what happened in past lives, dust-inked kalpas ago.” A very long time ago, dust-inked kalpas ago, in past lives, we had these causes and conditions.

In the [Chapter on] the Conjured City we heard of what happened in past lives, dust-inked kalpas ago. The Tathagata’s Three Understandings are without obstruction. He observes what happened long ago and far away as if it were today. These are His spiritual powers of great freedom.

“The Tathagata’s Three Understandings are without obstruction.” Sakyamuni Buddha wished to tell us this. The Chapter on the Parable of the Conjured City illustrates Sakyamuni Buddha’s, the Tathagata’s, state of mind. He was capable of recalling times long ago. These are the unobstructed Three Understandings; they could connect to the past and to the present, and from the present could connect to the future. This was the Great Enlightened One’s state of mind after His enlightenment. Throughout the universe, all of time, space and worldly affairs, nothing was obstructing Him. Thus, “The Tathagata’s Three Understandings are without obstruction.”

“He observes what happened long ago and far away as if it were today.” He could think of things so long ago. He began speaking of Great Unhindered Buddha as if these things were happening today. Though it happened so long ago in the past, He could still remember every detail and speak of it as if it were happening today. This was His spiritual powers of great freedom. The Tathagata’s spiritual powers were such that. His Three Understandings were unobstructed, giving Him great freedom. His mind was always totally free every day, without afflictions, without defilements, so His mind had this unobstructed understanding.

What are the Three Understandings? We have talked before about the Three Insights and the Six Spiritual Powers. Among the Six Spiritual Powers, there are also the Three Insights. The Six Spiritual Powers include the powers of heavenly eye, knowing past lives, ending all Leaks. These “powers” in Arhats are known as the Three Insights and in Buddhas as the Three Understandings.

The Three Understandings. The understanding of heavenly eyes: being able to clearly understand future causes and effects of cyclic existence. The understanding of previous lives: being able to clearly understand past causes and effects of cyclic existence. The understanding of ending all Leaks: being able to clearly understand the present root sources of afflictions and eliminate them completely.

We know that all present afflictions are illusory, so we should eliminate them completely. We must eliminate all afflictions in this lifetime. This is known as “ending all Leaks”; all afflictions are completely eliminated. Only when afflictions are completely eliminated can we have insight into our previous lifetimes and the insight of the heavenly eye.

So, the Three Insights are found in Arhats. Moreover, Buddhas also have the Three Insights. The Buddha was a great Arhat as well. He was also a monastic who had become enlightened. His appearance was still that of an Arhat, yet He had become enlightened. After becoming enlightened, He not only had the Insights and Understandings, He not only had clear understanding, He could further put teachings into action with unhindered understanding. He did not merely understand, no. He put the teachings into practice ever since dust-inked kalpas ago. He was one of the 16 novices, and after hearing the Dharma, He put it into practice for dust-inked kalpas. Uninterruptedly over many lifetimes, He came to the world to deliver sentient beings. This is “putting teachings into action with unhindered understanding.” He put these into action as He came and went. These were the Three Understandings.

So, the Three Insights and. Three Understandings just mentioned, when taken together, describe the Buddha. The Buddha not only had the powers of the heavenly eye, of knowing past lives and of ending all Leaks, He also had the Insights. So, He had already attained “understanding.” Everyone, spiritual practice is not merely about listening to the Dharma; we must also put it into practice. Having understood this, let us be diligent. If we are not diligent, we will remain forever lingering in our ignorance as unenlightened beings. This is unbearable suffering.

How can we not recognize suffering? For me, the people, places and matters I see every day, whether near or far, cause me to lament, “Why is there so much suffering in life?” Every day I feel so heartbroken! People are already suffering now. Some are so far away from us that it is impossible for us to deliver them. What about those near to us? Why is it so hard to reach an understanding? Why is it so hard for people to be clear? It breaks my heart! Why is this? When I see everyone being so diligent, then I am very joyful. I feel like I have received the most precious of offerings. This is what I feel like every day.

Everyone, in forming Bodhisattva-aspirations, we must put the Bodhisattva-path into action. In bestowing predictions on His disciples, the Buddha had to see if they had the capabilities to willingly accept the Great Vehicle Dharma, to willingly form aspirations to practice it. They were willing and began forming aspirations, so He then began bestowing predictions upon them. Look at Sariputra; he had come to understand. The Buddha, seeing how he understood, how he had formed aspirations, in the Chapter on Parables bestowed a prediction of Buddhahood on him. Look at the Chapter on Faith and Understanding; the four disciples came before the Buddha to repent for their indolence in the past, for the time they had wasted. Only then did they realize that they too were Buddha-children. The treasury of the Buddha’s teachings had always been hidden on their person. The Buddha knew they had realized this. He knew they had formed aspirations. Only then did He bestow predictions in the Chapter on Bestowing Predictions.

We have now begun the Chapter on 500 Disciples Receiving Predictions. So, for such a long time now. I have spurred on and encouraged everyone not to become further indolent and thus regress. This kind of mind will have many afflictions. If we listen to the Dharma and put the teachings into practice, naturally in our spiritual practice here in this practice center we will never be ashamed. We naturally will have a very open heart. I hope everyone takes this in and understands.

Come, let us look the sutra and seize the time to mindfully listen.

“At that time, Purna Maitrayaniputra heard from the Buddha how, with wisdom of skillful means, He accordingly and suitably taught the Dharma. Purna also heard Him bestow on the four great disciples predictions of attaining Anuttara-samyak-sambodhi.”

We already explained this yesterday. Purna Maitrayaniputra was the one who best understood the Buddha’s intent.

At this time, Purna Maitrayaniputra had understood that Sariputra received a prediction and that the four great disciples had as well. He was happy everyone had received predictions.

The next passage then says,

“He further heard of the causes and conditions of previous lifetimes and also heard that all Buddhas have spiritual powers of great freedom. Thus, he attained what he never had before. His mind was purified and leapt with joy. Thus, he arose from his seat and came before the Buddha.”

He knew Sariputra had received a prediction of Buddhahood. He knew that Venerable Kasyapa, Katyayana and the others had received predictions. He already knew this. “He further heard of the causes and conditions of previous lifetimes.” Those causes and conditions of previous lifetimes were those he heard in the parable of the conjured city, when the Buddha taught the Chapter on the Parable of the Conjured City. He knew the causes and conditions of Great Unhindered Buddha and the 16 novices, how they had repeated the teachings of the Lotus Sutra.

He further heard of the causes and conditions of previous lifetimes: This refers to the Chapter on the Conjured City, which states the past causes and conditions of. Great Unhindered Wisdom Superior Buddha and the 16 novices who repeatedly taught the wondrous Dharma

As this chapter was being taught, [Purna] was already sitting there listening. He knew they had received predictions, that those disciples had received predictions. He also knew from the Chapter on the Parable of the Conjured City of the causes and conditions of the 16 novices, how they expounded the Lotus Sutra. When Great Unhindered Wisdom Superior Buddha had finished teaching the sutra, the 16 novices each repeated the Lotus Sutra for the associators who had formed affinities with them. These were their causes and conditions from previous lifetimes.

Over such a long time, dust-inked kalpas, such causes and conditions accumulated. Furthermore, dust-inked kalpas ago, there was not just Great Unhindered Buddha. Even before Great Unhindered Buddha, there were the Sun-Moon-Lamp Radiant Buddhas.

The causes and conditions of previous lifetimes: Speaking of the distant past, this refers to the Sun-Moon-Lamp Radiant Buddhas; speaking recently, it refers to. Great Unhindered Wisdom Superior Tathagata and the 16 Bodhisattva-novices, how all underwent long kalpas of spiritual practice.

“Great Unhindered Wisdom Superior Tathagata and the 16 Bodhisattva-novices [all] underwent long kalpas of spiritual practice.” The time of the Sun-Moon-Lamp Radiant Buddhas was spoken of in the Introductory Chapter. The [last] Sun-Moon-Lamp Radiant Buddha lived a very long time ago and had eight princes. That was the time of Sun-Moon-Lamp Radiant Buddha. Then Great Unhindered Buddha had 16 princes. Over these long periods of time, these were all the causes and conditions of previous lifetimes.

Purna Maitrayaniputra probably heard in the Introductory Chapter of Sun-Moon-Lamp Radiant Buddha’s causes and conditions of previous lifetimes. He also heard [the causes and conditions] in the Chapter on the Parable of the Conjured City. So, he had heard all about causes and conditions from previous lifetimes.

[He] also heard that all Buddhas have spiritual powers of great freedom: He also heard that all Buddhas have great wisdom and experience freedom in any conditions. For the sake of the Buddha Vehicle, They skillfully establish the Three Vehicles. Their spiritual powers are unobstructed, so They understand everything without hindrance.

“He also heard that all Buddhas have spiritual powers of great freedom.” He also heard how all Buddhas have great spiritual powers. They have spiritual powers and wisdom. With their spiritual powers and wisdom, They experience freedom under any conditions. Through long periods of continuous diligence, without ever becoming indolent, They were thus able to accumulate such spiritual powers of great freedom, as well as such causes and conditions. Great causes and conditions come from such a long period of time spent continuously accumulating causes and conditions. They enjoyed freedom in any conditions. No matter the conditions They were in, They were always free. Among the Five Realms and four forms of birth, wherever They had the affinities, They would go there to transform sentient beings while always remaining free. These are the causes and conditions that enable all Buddhas to attain Buddhahood.

“For the sake of the Buddha Vehicle, They skillfully establish the Three Vehicles.” Because the Buddha Vehicle is so great, for one person to maintain their aspirations is not at all easy, let alone all the myriads of sentient beings! So, They must establish the Three Vehicles. There must be a Small Vehicle, a Middle Vehicle and a Great Vehicle, the Hearer Vehicle, the Solitary Realizer Vehicle and the Bodhisattva Vehicle. These are the Three Vehicles. So, these are the spiritual powers of Buddhas, Their spiritual powers of great freedom. This is great wisdom. No matter where Their affinities lead them, They never become defiled. They are “unobstructed”; “They understand everything without hindrance.” This is the path of all Buddhas, the profound causes and conditions cultivated by all Buddhas.

“Spiritual powers of great freedom” refers to the causes and conditions of the Sun-Moon-Lamp Radiant Buddhas, as well as. Great Unhindered Wisdom Superior Buddha.

Spiritual powers of great freedom: How Sun-Moon-Lamp Radiant Buddhas and others radiated light to illuminate conditions or how Great Unhindered Wisdom Superior Tathagata shone light on all the Brahma heavens in the ten directions and so on.

The Sun-Moon-Lamp Radiant Buddhas radiated light to illuminate conditions. When Maitreya Bodhisattva asked Manjusri to explain about the era of the Sun-Moon-Lamp Buddhas, he explained how They had spiritual powers of great freedom, how They transformed sentient beings and how They radiated light. “Great Unhindered Wisdom Superior Tathagata shone light on all the Brahma heavens in the ten directions and so on.” Everyone should still remember this. This was Great Unhindered Wisdom Superior Buddha. In the last chapter, we discussed for a very long time how the Brahma kings of the ten directions, drawn by that radiance, came to the place of enlightenment to ask the Buddha to turn the Dharma-wheel. These were all great causes and conditions. So, [people] “attained what they never had before.” He led all sentient beings to see and listen to the Dharma which they never had before, so they were joyful.

Thus, he attained what he never had before: He saw three wonderful things that he had never seen before. First, he heard about all Buddhas’ wisdom of skillful means. Second, he heard Hearers being able to receive predictions of Buddhahood. Third, he heard about all Buddhas’ powers of great freedom.

So, “He attained what he never had before.” During Sun-Moon-Lamp Radiant Buddhas’ era, people also praised this as having gained what they never had before. During Great Unhindered Wisdom Buddha’s era, many people also praised this as having gained what they never had before. “He attained what he never had before” means he heard the wisdom of the skillful means of all Buddhas. He praised that wisdom of skillful means possessed by all Buddhas, the power They used to transform sentient beings. It was praiseworthy, something they never had before. Those Hearers, after hearing the Buddha-Dharma, could comprehend the great path. They also delved deeply into the sutra treasury to have wisdom as vast as the ocean. They also vowed to deliver sentient beings, so they received predictions from the Buddha.

Third is, “He heard about all Buddhas’ powers of great freedom,” Their ability to widely transform sentient beings. They had done this for dust-inked kalpas, never having any thoughts of retreating. They spent a long time following sentient beings who had affinities. No matter how evil or turbid the world, They were never defiled. They maintained Their pure and undefiled wisdom. Throughout the universe, They protect all sentient beings. This is also something they never had before. Only Buddhas can do this, so this is the great freedom of a Buddha.

In the past, he had never heard the opening up of the provisional to reveal the true, but now he had heard it. Hence it says “what he never had before.” Like the previous predictions, the causes and conditions, [powers of] freedom and so on, all this was what he had never had before.

Next, “In the past, he had never heard the opening of the provisional to reveal the true, but now he had heard it. Hence it says ‘what he had never had before.'” The Buddha established the Three Vehicles in response to the capabilities of sentient beings. This was how He earnestly and patiently taught, until finally reaching the Lotus Sutra. All Buddhas share the same path; in the end, They all teach the Lotus Sutra. While teaching the Lotus Sutra, They are opening up the provisional to reveal the true. They say what was used in the past was skillful means and that. They are now beginning to tell everyone of the path to attaining Buddhahood, teaching us how to walk that path. Everyone was just now beginning to hear this, so He urged them not to just stick to the Small Vehicle, only seeking to awaken themselves. He encouraged them to form great aspirations and walk the Bodhisattva-path. So, this is how He opened up the provisional to reveal the true. Thus, “All this was what he had never had before.”

“Like the previous predictions….” The previous prediction for Sariputra and the four great Hearers’ predictions were all due to their causes and conditions and [powers] of freedom. He had still had to spend a very long time earnestly and patiently teaching before they were willing to form aspirations. So, this required a lot of patience. Now, they had formed aspirations and had received predictions. These too were things “he had never had before.”

In particular, “His mind was purified and leapt with joy.” His heart felt happiness and leaps of joy. After listening to the Buddha-Dharma, we feel such happiness and joy because our hearts have become pure. We want the ground of everyone’s mind to be pure so we will all be happy; this purity comes from being diligent. We are constantly diligent, with nothing to be ashamed of. Since we engage in practice here, we must be very diligent in the Sangha, never be indolent. Then we have nothing to feel ashamed of. Naturally we will be earnest and diligent. So, we can be joyful and exuberant. We feel happiness and leaps of joy.

He had eliminated his craving for a guarantee of Nirvana and destroyed his ignorance and delusions, hence it says, “His mind was purified.” Having opened up to the the Buddha’s understanding and views, he felt leaps of joy. This kind of joy is that of inner awakening.

“He had eliminated his craving for a guarantee of Nirvana.” He understood then that the Nirvana which we attain, which we practice to attain, is a very pure state of mind, yet we are still at the stage of seeking self-awakening and self-benefit. These are what we must completely get rid of. He “destroyed his ignorance and delusions.” So, this discrimination, this delusion and this ignorance had already been destroyed. He had already pushed aside his delusions. Ignorance no longer bound him. “He destroyed ignorance and delusions.” He was no longer entangled by these. So, “Hence it says, ‘His mind was purified.'” He would never attract such ignorance again.

“Having opened up to the. Buddha’s understanding and views, [he felt joy].” We now have already come to understand the Buddha’s understanding and views. They have been opened and revealed to us, so we have realized and entered them. The Buddha came to open and reveal them to us. We have already realized and entered them. So, we are quite joyful. “This kind of joy is that of inner awakening.” We feel very joyful inside.

“He then arose from his seat and came before the Buddha.”

He then arose from his seat and came before the Buddha. ․He arose from his seat because he wanted to make a request. He first left his seat and came before the Buddha.

Purna Maitrayaniputra had already understood these teachings and so was filled with joy. Because he was so joyful, he rose up from his seat. He understood the Dharma and how people before him had received predictions. From the Chapter on the Conjured City, from the Sun-Moon-Lamp Radiant Buddhas in the Introductory Chapter and from Great Unhindered Buddha in the Chapter on the Parable of the Conjured City, there had been so many inconceivable causes and conditions. The mind of great freedom of all Buddhas, Their great spiritual powers and great wisdom, he had already understood all of these. So, he was very joyful and rose from his seat. “He wanted to make a request.” He came before the Buddha. He arose from his seat and came before the Buddha.

First he left his seat, then he went before the Buddha. Why did he come before the Buddha? Of course, he had a request. What request did he have? Everyone, we should all understand that the. Chapter on 500 Disciples Receiving Predictions starts off with Purna Maitrayaniputra. So, in listening to the teachings, we should listen mindfully and sincerely, should listen earnestly and diligently. If we take the Dharma to heart, then we will be joyful. If we are diligent every day, with great joy, our conscience will be clear and we will always feel freedom and ease. Then we will truly feel leaps of joy, the joy of inner awakening. So everyone, please always be mindful!

Episode 1106 – Predictions of Buddhahood Are Given in Sequence

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>> “The Hearer-disciples were of superior, average or limited capabilities. In understanding the Buddha’s original intent and receiving predictions, some came before others. In the Chapter on Parables, Sariputra first received a prediction. Having been nourished in the Chapter on Medicinal Plants, the four great disciples received predictions.”

>> For disciples who formed great aspirations to uphold the Bodhisattva Way of the Great Vehicle, the Buddha bestowed predictions, promising in the future that they would definitely attain Buddhahood. Those of average capabilities, Kasyapa et al., the four great Hearers, turned from the Small to the Great. In the Chapter on Bestowing Predictions, the Buddha taught those four [disciples] that they would attain Buddhahood in the future, thereby bestowing predictions upon them.

>> “At that time, Purna Maitrayaniputra heard from the Buddha how, with wisdom of skillful means, He accordingly and suitably taught the Dharma. Purna also heard Him bestow on the four great disciples predictions of attaining Anuttara-samyak-sambodhi.”

>> Purna when translated means “filled wish.” By a full river, his father prayed to the Brahma heavens for a son. The river was exactly at its fullest. He also dreamed of a vessel of seven treasures, filled with treasures, entering the mother’s womb. Then the father’s wish was fulfilled, therefore he was named Filled Wish.

>> Maitrayani means “virtuous friend,” or “loving-kindness.” Therefore he was also called: Filled Son of Loving-Kindness. Among the Buddha’s disciples, he was foremost in being understanding and teaching the Dharma.

>> [Purna] heard from the Buddha how, with wisdom of skillful means, He accordingly and suitably taught the Dharma: This refers to what the previous chapter taught, about the conjured city of. His wisdom of skillful means; the Buddha taught according to capabilities and in a way that suited what they took joy in.

>> Purna also heard Him bestow on the four great disciples predictions of attaining Anuttara-samyak-sambodhi: He also heard the Buddha bestow predictions on Sariputra, Mahakasyapa and the others.

>> The Ten Virtues of Purna: First, understanding the meaning of the Dharma. Second, being able to promote and teach it. Third, going among people with fearlessness. Fourth, unobstructed eloquence. Fifth, teaching with skillful means. Sixth, following the Dharma to practice Dharma. Seventh, being replete with a majestic demeanor. Eighth, courageously and diligently advancing. Ninth, never tiring in body or mind. Tenth, achieving might and power.

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“The Hearer-disciples
were of superior, average or limited capabilities.
In understanding the Buddha’s original intent
and receiving predictions, some came before others.
In the Chapter on Parables, Sariputra
first received a prediction.
Having been nourished in the Chapter on Medicinal Plants,
the four great disciples received predictions.”

Let us look back and review the previous sutra passages. We were just in the. Chapter on the Parable of the Conjured City. Before the Parable of the Conjured City, there was the Chapter on Medicinal Plants. After the Chapter on Medicinal Plants, in the Chapter on Bestowing Predictions, each of the four great disciples received predictions of Buddhahood from the Buddha. Before this, there was Sariputra who, in the Chapter on Parables, had already received a prediction from the Buddha.

Let us think back carefully on everything from the beginning of the Lotus Sutra until now. In the Chapter on Skillful Means, the Buddha continually praised the wisdom of all Buddhas. All Buddhas share the same path. For the Buddha-Dharma to [flourish] in the world, we must first understand Buddhas. Sakyamuni Buddha was not the only Buddha to appear in the world. Ever since beginningless kalpas ago, Great Enlightened Ones have appeared in the world. Their numbers are already beyond measure. So many Buddhas have attained enlightenment one after another. Because Their wisdom, Their blessings and virtues, were perfect and complete, They attained Buddhahood. The process They each take to become a Buddha, what They attain through spiritual practice and Their realizations of the true principles of the universe are always the same. This is why we say that all Buddhas share the same path. When any Buddha is replete with such preconditions, naturally He can be called a Great Enlightened One.

So, in the Chapter on Skillful Means, the Buddha continually praised the wisdom of all Buddhas. They have wisdom of all Dharma, wisdom of enlightenment and all-encompassing wisdom; there are so many kinds! This is the awakened state of wisdom, but He worried we ordinary people would not be able to accept it, so He always called on us to have deep faith. Our faith must be deep! This is in the Chapter on Skillful Means. Sariputra had finally achieved an awakening. He was foremost in wisdom; among the Sangha and the Buddha’s disciples, he was the one who always achieved understanding.

Starting from this, throughout the Chapter on Parables and so on, those in the Sangha came to believe that even Hearers could receive predictions; they too could attain predictions of Buddhahood from the Buddha. “In this case, there is hope for us as well!” This was especially so for Kasyapa and the others; they had begun to understand. They saw Sariputra receive the Buddha’s prediction and they themselves understood. So, these four great disciples came forward. They had faith and understanding; they understood, and having understood, they came up with the parable of the poor son as an analogy for themselves. They were like a very poor child. This was how they expressed their comprehension of the Buddha-Dharma. They had long wandered in cyclic existence. Isn’t this time wandering in cyclic existence just like what we ordinary people go through? We wander endlessly through cyclic existence, through the Five Realms and four forms of birth. It is as if we are homeless like that.

In the Chapter on Faith and Understanding, they expressed their intent. Through the Chapter on Parables, they had reached faith and understanding, They knew they had long been wandering in cyclic existence. Now, finally, at Sakyamuni Buddha’s Dharma-assembly, they had a realization and believed. Since Sariputra could receive a prediction, even though it may take a very long time, they too could eventually attain Buddhahood. Since Sariputra could receive a prediction of attaining Buddhahood, they should also be able to attain Buddhahood. So, the four came before the Buddha to express their repentance. They said they were like a poor son.

The Buddha was of course happy. He let everyone know, “With all the Dharma I have awakened to, I have always wanted to share it with others. It is just that they could not comprehend it. Since you now know, you see how the treasury of the Buddha-Dharma is inherent in everyone. Everyone has always been replete with the nature of True Suchness. I want you all to understand this first.” Then He used the analogy in the Chapter on Medicinal Plants. The Buddha was like clouds and rain. The earth’s plants and trees are dry. Dry plants and trees need the rain and dew. They need water, and this water comes from the sky. The clouds and rain moisten the earth so the “three plants and two trees” are all nourished. This expresses the fact that the Buddha-Dharma has always existed. Once it rains, it simply depends [on capacities]. Big trees can accept great amounts of water, while small plants, with small stems and leaves, naturally can only receive very little.

This is like our own capacities. This is what everyone’s capabilities are like. Large containers can hold lots of water. This is like great mountain reservoirs; they collect and store large amounts of water, then gradually release it to meet the needs of human beings. They have great capacities. Smaller capacities would be things like water tanks or water towers. It all depends on their size. Their size determines what they can hold. As for even smaller things, we can use water jugs or water buckets. It all depends on how much they can hold. Whatever a container’s size is, that is how much water it can hold.

The Buddha-Dharma is like this. The one rain moistens everything universally, in accord with what sentient beings’ capacities enable them to accept. The clouds and rain make no distinction between great, average or small. The rain falls on all in the same way. But the rest depends on the container holding it. This capacity, this container, refers to our capabilities. Depending on our minds and natures, we can accept certain kinds of Buddha-Dharma, awaken to it and apply it. For some, with a few simple phrases, they can awaken and apply the teachings. “By grasping one truth, they understand all truths.” This way they understand all the teachings. However, for those who cannot understand, we can explain so much to them, repeating the teachings over and over for them. “I get it! I understand! Can you practice it? Let me take my time.” This is what our capabilities are like. Some are full of faith, thinking, “I can do this for sure!” Yet, when challenges appear, they become filled with afflictions.

Capabilities of this kind are like dry branches. When branches of plants or trees become dried out, it takes very long periods of rain and dew gradually nourishing them so that the branches can have sufficient water. Then with the vitality from the trunk, they can gradually recover. So, we depend upon our own capacities as well as having virtuous and wholesome friends to surround and accompany us. In the Chapter on Medicinal Plants, the four great disciples’ understanding deepened. In the Chapter on Bestowing Predictions, the Buddha began bestowing predictions. Only after that did He begin teaching the Chapter on the Parable of the Conjured City.

Through the Parable of the Conjured City we can further understand that accepting the Buddha-Dharma is not done over a single lifetime. It takes a very long amount of time. For instance, in. Great Unhindered Wisdom Superior Buddha’s era, in that time, in that place, human lifespans were very long. Actually, in our world, lifespans can also be very long. Lifespans can average as long 84,000 years, or as short as 10 years. It depends on the level of sentient beings’ spiritual cultivation. If sentient beings are virtuous and have positive collective karma, then naturally the lifespan in the world very gradually increases. If there is peace on earth, if the earth’s climate is balanced and people’s minds are stable, naturally the human lifespan will be long. When people’s minds are without desire, anger or rage, free from hatred and ignorant foolishness, when people are like this, physically and mentally pure, then the world will run smoothly and everything will be in harmony. When the world’s sentient beings can all reach that level, that is when lifespans will be at their longest. This will continue until afflictions gradually begin to increase. Then, the lifespan will continually decrease until finally reaching 10 years.

By this time, the earth will be very unsafe. The four elements will be imbalanced, and natural disasters will occur with frequency. The threat to mankind is very high. Manmade and natural disasters will continue to occur like this while people remain completely unaware and continue creating karma, reproducing their afflictions and ignorance. Manmade calamities will constantly result in injury and death. There will be great chaos in the world, not only war, but also epidemics. Epidemics will break out on top of wars, all spreading pervasively. These epidemics and contagions will be endless. Don’t we often hear of these things now? A simple mosquito bite can cause Dengue fever; it is quite difficult to prevent.

Last year (2015) in the south, weren’t there many cases of Dengue fever? Everyone was very afraid. It spread from the south until reaching Tainan, then from Tainan it spread north. Cases were even discovered in Changhua. This made people very worried. Even mosquitos can cause us to be afraid! For a period of time there was SARS, and after SARS, for another period there was mad cow disease, foot and mouth disease. Now, we often hear about avian flu. This goes on constantly in the world; these germs are spreading more and more. Again, most recently, we have seen the Zika virus. This is also transmitted by mosquitos and is most worrisome for pregnant women. Science has now discovered that if a pregnant woman is bitten by this type of mosquito, it is possible that her child will be born with microcephaly, a very small head. The child’s head is very small at birth, and the brain is not fully developed. There are more and more things like this happening that cause more and more worry for mankind. These are called “epidemics,” diseases that are transmitted to people’s bodies. Whether from mosquitos or through birds and animals, there are many contagious diseases.

Even more terrifying is war. When countries fight one another, it results in waves of refugees! They flee in all directions. Not only this, war can truly be so all-consuming; weapons are so advanced that all of humanity could be destroyed in seven days. Some, having already suffered the terror of a natural disaster, suffer a manmade calamity on top of that. Epidemics are then added to the calamity of war. All this can start from the actions of a few. We must repent; we need sincere repentance. Then, starting slowly, humanity and the human mind will be able to thoroughly awaken. Only then will the lifespan gradually increase. After each 100 years, the average lifespan increases by another year. This is the principle of increasing and decreasing kalpas. When life is at its most safe and stable, the average lifespan will be 84,000 years. When people’s minds begin wavering, they again begin creating karma and the lifespan gradually begins decreasing again. This is a cycle. This is a “kalpa.”

So, we say sentient beings create collective karma. If we do not put effort into mindfully trying to understand the Buddha-Dharma, perhaps the decreasing kalpa will keep decreasing and disasters will continue piling up. So, when it speaks of 10-year lifespans, it is not saying that everyone will only live to be 10 years old. It is saying that so many will die due to natural disasters, due to famine, due to starvation, because of epidemics or because of war and so on that the average lifespan will only be 10 years old. It does not say everyone will die at the age of 10. This number is an average.

I remember when I was still young, in my childhood, the Second World War had just ended. Back then, people said that if a third world war were ever to break out, there would be rice, but no one to eat it, clothes but no one to wear them and fields but no one to plow them. This means the human race would be wiped out. This was a long time ago, when I was still very young. World War II had just ended and this is what the older people used to say, that the death and destruction of a third world war would outpace the death and destruction of the second.

The Second World War had been ended by the dropping of two atomic bombs. How many people perished then? The trauma Japan suffered was severe. The atomic dust left over also led to many birth defects. For a long time, many children born were affected by this. This is the corruption of humanity’s morality. In an era of such collective karma, this happens. In Great Unhindered Buddha’s era, people still had very good morality and their minds were so pure, so all the people of that time, both Great Unhindered Wisdom Superior Buddha and the rest of humanity, had very long lives. Since their lifespans were so long, there were people who sought the Buddha-Dharma. They likewise had to cultivate the Buddha-Dharma and likewise had to pass it on. They had to have this faith and acceptance, and that is why there is. Buddha-Dharma for us to listen to today. We must understand the relationship between the Buddha-Dharma and humanity and the world.

So, all Buddhas share the same path. Every Buddha who comes to the world teaches His own disciples, those He already formed affinities with. He teaches them lifetime after lifetime. These disciples transmigrate in the Five Realms, remaining lost and unawakened. Once they give rise to discursive thoughts, it is very difficult for them to return again. Still, the Buddha never abandoned them. He waited and waited for them. So, for those who form great aspirations, for those disciples who uphold the Great Vehicle Bodhisattva Way, the Buddha waits patiently, It may be a very long time, dust-inked kalpas of time, yet [Buddhas] continuously come to the world in order to teach and transform. They continue to wait patiently for their disciples to attain Buddhahood. They always teach them patiently.

Our lifespans today are such that we live about 100 years. The Buddha lived only around 80 years. During those 80 years, He taught the Dharma for 49 years. Of the 49 years that He taught the Dharma, 42 were spent using skillful means. What the disciples could understand from what they had heard was only the truths of suffering, causation, cessation and the Path, the teachings of the Four Noble Truths and the Twelve Links of Cyclic Existence. They understood the law of karma and knew to not create any more evil karma, to quickly engage in spiritual practice. They sought to awaken themselves and no longer contrive affinities. These were the Small Vehicle teachings which He taught for over 42 years.

The Buddha knew that. He did not have much time remaining and that the Buddha-Dharma still had to be passed down. So, He began to turn the Great Dharma-wheel. He wanted to see if His disciples could truly form great aspirations and be willing to put the teachings into practice to uphold the Great Vehicle’s Bodhisattva Way. If there were disciples like this, as the Buddha began teaching the Great Vehicle, at the same time He would bestow predictions on these disciples, one after another. Sariputra was the first to receive a prediction, then came four other disciples, Kasyapa, Katyayana, Maudgalyayana and so forth. The Buddha realized they had already formed great aspirations, that they had the resolve to uphold the Great Vehicle. For disciples like this, He bestowed predictions for the future, still a very long time away. “He promised that in the future they would definitely attain Buddhahood.” In the future, having received predictions, these disciples would be firm in their will to practice. They would form great aspirations, uphold the. Great Vehicle and walk the Bodhisattva-path. They would need a long time in the future. At this time the Buddha promised them that they would certainly attain Buddhahood. Thus they received these predictions.

For disciples who formed great aspirations to uphold the Bodhisattva Way of the Great Vehicle, the Buddha bestowed predictions, promising in the future that they would definitely attain Buddhahood. Those of average capabilities, Kasyapa et al., the four great Hearers, turned from the Small to the Great. In the Chapter on Bestowing Predictions, the Buddha taught those four [disciples] that they would attain Buddhahood in the future, thereby bestowing predictions upon them.

“Those of average capabilities, Kasyapa et al., the four great Hearers, turned from the Small to the Great.” Because Sariputra’s capabilities were superior, he was first to receive an individual prediction. The other four saw how. Sariputra received a prediction of Buddhahood and also heard how the world was like a burning house, with many suffering sentient beings. The great elder of the house had to work so hard. Through the parable of the burning house, their awakening deepened further. They could be considered of average capabilities. Once they knew of the great white ox-cart, they abandoned the sheep- and the deer-carts. They wanted the great white ox-cart, so they were considered of average capabilities. They had just begun to awaken and form aspirations. So, Kasyapa and the four great Hearers, though of average capabilities, began turning from the Small to the Great. In the Small Vehicle, they had already taken this circuitous route, had already walked that path once around. Now they knew they should quickly head toward the Great Vehicle Dharma. So, “In the Chapter on Bestowing Predictions, the Buddha taught those four [disciples].” The Chapter on Bestowing Predictions was what was taught for those four, how “they would attain Buddhahood in the future, thereby bestowing predictions upon them.” They had received their predictions as they were those who formed great aspirations and would uphold the Great Vehicle Dharma. Thus the Buddha bestowed predictions on them.

He hoped that everyone would further consider and understand that the Buddha-Dharma had been passed down for such a long time, since dust-inked kalpas before, in Great Unhindered Buddha’s era. Every 100 years, the average lifespans decreased by a year, decreasing until this era we live in now. Our lifespans are short, especially due to frequent natural disasters, manmade calamities and the epidemics that continually occur. This is already an era where the three major and minor calamities occur with increasing frequency. It is even more necessary for us all to wake up.

The passage we read now is from the Chapter on 500 Disciples Receiving Predictions. It says,

“At that time, Purna Maitrayaniputra heard from the Buddha how, with wisdom of skillful means, He accordingly and suitably taught the Dharma. Purna also heard Him bestow on the four great disciples predictions of attaining Anuttara-samyak-sambodhi.”

Now that Purna Maitrayaniputra had seen Sariputra receive a prediction of Buddhahood and had also seen Venerable Kasyapa and the rest of the four disciples receive predictions, he completely comprehended and understood. We are talking now about Maitrayaniputra, Purna Maitrayaniputra. Purna is a shortened form. “Purna Maitrayaniputra” is a very long name but it is talking about one person.

Purna when translated means “filled wish.” By a full river, his father prayed to the Brahma heavens for a son. The river was exactly at its fullest. He also dreamed of a vessel of seven treasures, filled with treasures, entering the mother’s womb. Then the father’s wish was fulfilled, therefore he was named Filled Wish.

Purna in Chinese means “filled wish.” This is because his father had prayed by the riverside to the river spirit to grant him a son. He prayed to the heavens in hope of attaining a son. The river’s waters just happened to be full then. Furthermore, after he had finished praying, he also had a dream. He dreamed of a vessel made of seven treasures, which itself contained many treasures. It seemed in his dream that these treasures entered his wife’s womb. Sure enough, his wife had become pregnant. The father’s wish was fulfilled, and because of this, his son was named Filled Wish.

Another explanation was that. Purna was a virtuous friend, someone who was always understanding of others, someone who could mindfully guide others when their perspectives had deviated. As he was a virtuous friend to others, he was called Filled Son of Loving Kindness. This was translated in Chinese as virtuous friend, as well as Filled Son of Loving-Kindness.

Maitrayani means “virtuous friend,” or “loving-kindness.” Therefore he was also called: Filled Son of Loving-Kindness. Among the Buddha’s disciples, he was foremost in being understanding and teaching the Dharma.

Among the Buddha’s disciples, he was foremost in being understanding and in teaching the Dharma. He truly understood the Buddha’s intent, why the Buddha taught the world’s sentient beings. Purna was the one who best understood the Buddha’s intentions.

So, “[He] heard from the Buddha how, with wisdom of skillful means, He accordingly and suitably taught the Dharma.”

[Purna] heard from the Buddha how, with wisdom of skillful means, He accordingly and suitably taught the Dharma: This refers to what the previous chapter taught, about the conjured city of. His wisdom of skillful means; the Buddha taught according to capabilities and in a way that suited what they took joy in.

This section explains how Purna, having heard the Parable of the Conjured City, [understood] teaching skillfully and with joy, this way of teaching the Dharma. From the Chapter on Skillful Means through the Chapter on the Parable of the Conjured City, throughout this process, he kept reflecting and trying to understand the Buddha’s intentions. In particular, with Sariputra’s prediction and the predictions of the four great disciples, along the way he came to a better understanding. With a better understanding, he quickly tried to learn how the Buddha adapted to capabilities and then responded to those capabilities by teaching with joy. He had to continually teach them, speak to them happily and and happily guide them. This was Purna’s intent as a “Virtuous Friend.”

“Purna also heard Him bestow on the four great disciples predictions of attaining Anuttara-samyak-sambodhi.”

Purna also heard Him bestow on the four great disciples predictions of attaining Anuttara-samyak-sambodhi: He also heard the Buddha bestow predictions on Sariputra, Mahakasyapa and the others.

He understood how the Buddha taught sentient beings according to their capabilities, how He took true principles and responded to all beings’ differing capabilities to give suitable teachings. Thus by the time of the Chapter on the Parable of the Conjured City, he already knew how to teach sentient beings according to capabilities. In particular, he saw his fellow practitioners successively receive predictions of Buddhahood. He had already comprehended these things; He could already understand.

Purna had always been one who could comprehend the intentions of others. He was also very experienced. His father was a very wealthy elder where he came from. He was from a very wealthy family, yet his wisdom surpassed that of others. He knew of the pleasures of the world, but in a world as impermanent as this, amidst birth, aging, illness and death, what happiness was to be found? Better to engage in spiritual practice! While the Buddha was at Deer Park, he had already gone there to take refuge with the Buddha and request the Dharma. The teachings the Buddha gave were precisely what he had been seeking in his heart.

So, besides the five bhiksus, at Deer Park, there started to gradually be people receiving the Buddha’s teachings, people who kept gradually coming there. Maitrayaniputra was one of those among them. From the location we can understand how senior Maitrayaniputra was. However, having absorbed the Buddha’s teachings, he was one who listened to the Dharma, taught the Dharma and transmitted the Dharma. With his intent, he could understand the Buddha’s intent. The Dharma had to be passed on, so he often went around to promote the Dharma. In spreading the Dharma, sometimes he had to teach according to people’s capabilities, using the skillful means that he continually learned from the Buddha.

This is like the time when. King Bimbisara was taken by his son Ajatasatru and thrown into prison. When [Purna] visited him in the prison, the king wondered, “Why has this happened? I have always cherished my son, and. I have always loved and protected my subjects. Why has my son become so evil? Why did he accept Devadatta’s deviant teachings, rebel against his own father and imprison his father in a jail cell?”

Purna said to the king, “Your majesty, this is all karmic causes and effects. You understand the Buddha-Dharma; prison is just a label. You have lost your freedom inside this prison, but actually anyone who is born into this world has entered a big prison. In this big prison, in this world, no one is truly able to control things. Your Majesty, it is the same. If we can truly see into life, being able to listen to the Buddha-Dharma will be enough to satisfy us. Everything follows karma!” When the king heard this he said, “Yes, this is true. I’ve already taken refuge in the Buddha, and I understand the Dharma. Truly, I may have lost my freedom in this small prison, but transmigration in the Five Realms is actually like being in a much larger prison that is beyond our control. Thus we are also not free.”

In this way, he gave the king the right teaching to help relieve his mind. So, the Buddha praised him greatly. He praised the way Purna taught the Dharma. He praised him in possessing ten virtues.

The Ten Virtues of Purna: First, understanding the meaning of the Dharma. Second, being able to promote and teach it. Third, going among people with fearlessness. Fourth, unobstructed eloquence. Fifth, teaching with skillful means. Sixth, following the Dharma to practice Dharma. Seventh, being replete with a majestic demeanor. Eighth, courageously and diligently advancing. Ninth, never tiring in body or mind. Tenth, achieving might and power.

First is “understanding the meaning of the Dharma.” Second is “being able to promote and teach it.” After understanding the Dharma, he was willing to go everywhere and teach it.

Third is “going among people with fearlessness.” No matter how many people were there, he always went among them fearlessly. He had internalized so many teachings that no matter what kind of heretical teacher came, he never feared them. So, he could go among the people fearlessly. He had unobstructed eloquence. This is the fourth, “unobstructed eloquence.” The fifth is “teaching with skillful means.” In teaching the Dharma he used skillful means. This is how the Buddha taught, so he also taught according to capabilities. Then there is the sixth, “following the Dharma to practice the Dharma.” Whatever the teaching, he accepted all of the Buddha’s teachings and was then able to put them into practice. The seventh is “being replete with a majestic demeanor.” Purna was perfect in his demeanor in every way. He was both clean and dignified. He was replete with a majestic demeanor. His actions were majestic.

Eighth is “courageously and diligently advancing.” He never became the least bit lax. When it came to learning the Buddha’s teachings, he was never indolent at all. Ninth is “never tiring in body or mind.” He was always diligent. He would never think, “I have learned so much. I am able to teach people so much Dharma. I can take a rest.” He was not like this. When the Buddha taught the Dharma, he always listened earnestly. He was earnest in teaching others the Dharma, and he similarly never gave up on any sentient being. No matter how vicious, he always tried to train them. This was his diligent practice. So, he never tired in body or mind. Tenth is “achieving might and power.” He had the power of might and virtue from teaching the Dharma. These are the ten virtues of Purna, his ten virtues in teaching the Dharma.

Dear Bodhisattvas, listen mindfully to the Dharma! The Dharma is in our actions. With body and mind we must [apply] the Dharma. Whatever the Buddha taught, we must continually reflect upon the meaning it contains within, then accept it for ourselves. There are still many teachings which we do not understand, so we must never be arrogant. Yesterday we talked about respect! We should practice with reverence, never arrogance. When we hear the Dharma, we must take it in. We should not think, “Life passes in the same way whether I listen to the Dharma or not. Life passes in the same way whether I am diligent or lax.”

Yes! Life passes in the same way, but you must know that there is cause and effect. In spiritual practice we hope to cultivate causes and conditions, to cultivate the causes of Buddhahood and become full of the Buddha’s virtues. This is not the same. So, we should put effort into being mindful and never be lax in our spiritual practice, for in doing so we lose our wisdom-life. Please, let us all always be mindful!