TLS Chapter 8 – Page 4 – Dharma As Water

Ch08-ep1133

Posted on September 2, 2025October 4, 2025 by Rosalyn Leung

Episode 1133 – Fearlessly Teaching the Dharma

>> “Following the Buddha, he had long practiced and learned extensively. He took the Dharma to heart and could teach without obstruction. He skillfully learned the net of fearlessness and clearly understood the Dharma of illusion and reality. Through investigating things and luminous virtue, he reached a state where he remembered all without obstruction, where his learning extended far and wide and he can bear to seek the Dharma while transforming sentient beings“.

>> “This man Purna today had, with trillions of Buddhas in the past, diligently practiced this path of promoting and protecting the Dharma of all Buddhas. In order to seek the supreme wisdom, in the presence of all Buddhas, he manifested as a top disciple, well-learned with wisdom”.

>> “He could teach without fear and enable people to take joy in it. He has never been weary before, and with this he assists in the Buddha’s work. He has already attained great spiritual powers and possesses the Four Unobstructed Wisdoms”.

>> He could teach without fear and enable people to take joy in it. In the Dharma he teaches, he has attained the Fourfold Fearlessness and enables those who hear it to give rise to joy.

>> When the Bodhisattvas teach and transform sentient beings, they have four kinds of fearlessness: 1. Retaining and upholding without forgetting, they are fearless in expounding the Dharma 2. Completely knowing the joy of all Dharma, as well as the capabilities, desires, natures and minds of all sentient beings, they are fearless in expounding the Dharma 3. Skillful in answering questions, they are fearless in expounding the Dharma 4. Able to sever doubts, they are fearless in expounding the Dharma.

>> The Tathagata has attained supreme, perfect enlightenment and possesses supreme wisdom. Among all beings, He roars like a lion, turns the wondrous Dharma-wheel and attains great freedom. Thus it says, “He can teach without fear.

>> He has never been weary before, and with this he assists in the Buddha’s work. He has never had the appearance of being tired, and with the Small [Vehicle] he transforms and helps to promote the Buddha’s work. With the demeanor of all Buddhas in his comings and goings, all of his conduct is doing the Buddha’s work.

>> He has already attained great spiritual powers and possesses the Four Unobstructed Wisdoms. He has already transcended cyclic existence and attained great spiritual powers. The Four Unobstructed Wisdoms are as was explained previously.

>> The Four Unobstructed Wisdoms are also called the Four Unobstructed Understandings or the Fourfold Unobstructed Eloquence. The wisdom of unobstructed Dharma. The wisdom of unobstructed meaning. The wisdom of unobstructed rhetoric. The wisdom of unobstructed joy in teaching.

>> The wisdom of unobstructed Dharma: It is to thoroughly understand the terms of all Dharma and differentiate them without obstruction. The wisdom of unobstructed meaning: It is to comprehend the principles of all Dharma thoroughly without obstruction. The wisdom of unobstructed rhetoric: It is to master all kinds of languages and freely expound [the Dharma] at will. The wisdom of unobstructed joy in teaching: It is to eloquently speak the Dharma’s meaning perfectly and harmoniously without hindrance and teach sentient beings joyfully and freely.

“Following the Buddha, he had long practiced and learned extensively”. [Purna] took the Dharma to heart and could teach it without obstruction. How long did he do this? We often speak about this. Recently, I have constantly stressed this so that we all might reach a common understanding of it. Buddhas and Bodhisattvas have been coming to the world for a very long time. Furthermore, they appear as bhiksus or Hearers, hiding the Great Vehicle practice of Bodhisattvas. There are causes and conditions behind all of this. They did not do this only in that lifetime. They have been coming lifetime after lifetime, ever since dust-inked kalpas ago. This is like the Buddha and some bhiksus in the Sangha. There were some bhiksus, the senior monastics, who manifested the appearance of Hearers and followed the Buddha in spiritual practice. In that group of disciples, they had strengths and could be role models for the others. In the Sangha, these were the well-respected senior bhiksus.

However, they too had their habitual tendencies. They had their weaknesses. They still had unresolved habitual tendencies and weak points, so the Buddha used these opportunities to teach. Then they would also be able to correct these. These habitual tendencies had been accumulated over many lifetimes, so over many lifetimes they had to continually correct them. They had long followed the Buddha’s wishes, thus going among sentient beings. So, they spent a very long time doing this. They had these affinities, so they followed the Buddha, practiced a long time and learned extensively. It was not just during that lifetime, but over the course of many lifetimes. Thus it says they had long practiced.

They had constantly been listening to the Buddha’s teachings. For countless lifetimes in the past, they had done the same; life after life they had listened, right up until the present one. So, they “took the Dharma to heart”. By taking the Dharma to heart, they could naturally go out and teach the Dharma. Among the Sangha, there were these experienced elders, as well as the newly inspired who willingly came to engage in spiritual practice. So, it was those elders, those senior members, who guided and taught them. Whether in their external practice or their inner cultivation, it was the same. They had taken the Dharma the Buddha taught into their hearts, so now, with these newly inspired practitioners, they could teach them the Dharma. In this way, the elders guided the newcomers, just like in a family where the big brothers and big sisters guide and teach their younger siblings. It is the same principle. So, “He took the Dharma to heart and could teach without obstruction”. Listening to the Dharma is not a short-term affair. It is something accumulated over a long period of time.

So he “skillfully learned the net of fearlessness”. He had taken all of the Dharma to heart, the principles of both the universe and our world. Of all the teachings of both the universe and the human world, none were unknown to the Buddha, nor was there any Dharma He did not teach. So, everyone listened to the Dharma. With his wisdom, Purna never let any of the Dharma the Buddha taught leak away. He absorbed it all. So he “skillfully learned the net of fearlessness”. He pulled in everything just like a net, so he “clearly understood the Dharma of illusion and reality”. He could understand the Buddha’s teachings; whether He talked about emptiness or existence, Purna understood all of it.

So, he clearly understood the Dharma of illusion and reality, that everything is empty, that nothing lasts for long in the world and that only the principles are everlasting. Because the principles are without form, appearance or substance, they can be everlasting. That which has form, appearance or substance is inevitably subject to the Three Principles and the Four States. We all understand that every material thing on the earth is subject to formation, existence, decay and disappearance. When people come into the world, their bodies are all subject to birth, aging, illness and death. The reason we are unenlightened beings is that our mental states are constantly arising, abiding, changing and ceasing, constantly fluctuating in accordance with external states. Then the Dharma we hear also leaks away like this. The world’s true principles are True Dharma. As Buddhist practitioners, if we want to understand how all things are illusory and impermanent, then we need to go deeper into the Dharma of ultimate reality. These are the true principles. By doing this, the Dharma of what is illusion and what is true then becomes totally and completely clear. So, this is “clearly understanding the Dharma of illusion and reality”. Is something true or is it an illusion? We should all be very clear about what constitutes the illusory and impermanent. When we listen to the principles again, we will then come to understand illusory and impermanent worldly Dharma. So, let us be mindful in listening to the Dharma.

“Through investigating things and luminous virtue, he reached a state where he remembered all without obstruction”. Everything we see, without exception, is a composite, formed from the four elements converging. As I see each of you and you can also see me, we must know our body is also a temporary union of the four elements. Only when earth, water, fire and air are balanced are we able to survive. If we touch our body, we can see if it is warm. If our bodies are warm then it means we are still living. When we breathe, our breath goes in and out unhindered; our breathing is smooth. When our breathing is smooth, our bodies will be warm. Moreover, our blood must circulate freely. In our bodies, in our physiology, our blood must circulate freely for us to remain healthy.

Blood flows like this, just like water. When you look at me, my body is solid. When I look at you, I also see solid bodies. All of us have one head, as well as seven orifices. We all have seven orifices. Although our faces appear differently, we all similarly have eyes, ears, noses and tongues. Each of us are replete with all these things.

If we pat our bodies, they are hard, since they are made of bone and flesh. This is the earth element. So, in regard to our bodies, when all four elements are balanced, we say we are in good health. What about the macrocosm? Throughout the universe, throughout space, everything is also composed of the four elements. If the four elements are in harmony, the climate will be favorable, the land will be healthy, there will be sufficient water, the land will be fertile, the air will be fresh and there will be just the right amount of sunlight. If the environment is like this, then everything will be in harmony. So, we “investigate things”. We need to penetrate and understand them. Whether tangible or intangible, all of these things have names, have essence and form. We must be clear about these principles. When we see a table, or a bonsai plant, or any shape at all, all are composites of the four elements.

Bonsais are like this too. Whether big trees or small plants, all are inseparable from the four elements. The pots they grow in are also made up of the four elements. With soil, once it is watered, worked by people, warmed by [the sun] and so on, it gives rise to forms of all sorts and colors. So, in our daily living, anything that we pick up is a material thing composed of the four elements. Therefore, we should cherish everything. So, “investigating things and luminous virtue” means we should cherish all things in the world from the depths of our heart. Not only should we cherish material things, we should cherish people as well. So, in dealing with people, matters and objects, we must be in accord with the principles. Thus, “Through investigating things and luminous virtue, he reached a state”. This is the most important thing; with all the principles in this state, he “remembered all without obstruction”. If we can understand, and especially if we take the Dharma to heart, afterwards, we will remember these things forever.

This is like when Buddhas and Bodhisattvas come to the world to deliver sentient beings. There are always causes and conditions behind this. Because of the power of their vows and their causes and conditions, naturally when they come to the world, they end up in different lands, with different circumstantial and direct retributions. When causes and conditions come together, they will also come together and work for the sake of one principle, to open up the Bodhi-path to enlightenment, to give sentient beings a stable path to walk upon. “Bodhisattvas arise because of suffering sentient beings”. This principle requires a source; then all manner of things must come together so people can mindfully sow these seeds of love. When the Buddha came to the world, He used all sorts of causes and conditions to transform and deliver sentient beings, coming this way life after life to [teach] those with whom He had affinities. “Remembering all without obstruction” enables us to extend our affinities from the past all the way through to the present. Without affinities, there would be no way for us all to share this aspiration and work to accomplish this one goal. There must be causes and conditions behind this.

So, we need to have “learning extended far and wide”. We must listen and learn constantly. When we understand the Dharma, we can connect to the principles. No matter how long the time or how vast the space, we must listen like this life after life. This way, in the future, we will naturally be able to “bear” it. We will be able to bear shouldering the responsibility for the world, giving to help the world’s sentient beings and “seeking the Dharma while transforming sentient beings”. This is what all of us must put our hearts into. We must seek to experience this. It is the same for the teachings. Every day I teach here in Taiwan, yet it is transmitted all around the world to wherever Tzu Chi volunteers are. With this technology, the Dharma I am teaching here goes up into “the cloud”. From “the cloud,” the Dharma is then broadcast across the world. As long as people have this technology, they can listen to me even as I am speaking now.

Early in the morning, let us see; who has recently been listening to the Dharma with the most diligence? We can see that in Malaysia, across such a large land, from the cities to the remote countryside, everyone there mindfully listens to the Dharma. As this has gone on, there have been so many moving stories. For instance, in our Kuala Lumpur branch, there are many who every day at this time are just like you and I; they wake up very early. Some of them even drive 40 to 50 minutes to get to the Selangor branch to listen to the Dharma. There are even whole families among them, those who come with the whole family to draw near the Buddha-Dharma, to listen to the Dharma.

Beginning three years ago, starting in 2013, every single day they have been getting up so early to listen to the Dharma. They also encourage their children. There are children around the age of ten or so who go with their parents to listen to the Dharma, who come to listen every Saturday without fail. It takes them around 40 minutes by car. They must leave early in order to be on time to start up the computer, join the morning recitation and listen to the Dharma. You know how early this must be! Since these children have no class on Saturdays, their parents bring them along with them.

In order to help these children continually be permeated by the Dharma, they find ways of encouraging them. However, the children themselves truly take in the Dharma they hear. Every day they can be seen listening earnestly to the Dharma, They are continually taking notes, copying down the passages they see on screen. An adult may wonder, are children only ten years old really capable of understanding this? They all understand it. They take in and absorb the Dharma and understand it as well as the adults do! Adults will quiz them afterwards, but they are never stumped.

All of these children said that by coming to listen to the Dharma, what they learned is to “always be mindful”. This is how they reply. When an adult asked one of them how she practices being mindful, she replied, “I ordinarily try to quickly and mindfully get my homework done. Only then do I get to watch television. If I don’t finish my homework, then I cannot watch television”. Perhaps in the past, she used to watch television without finishing her homework. After listening to the lectures, she now knows to be more mindful. By “always being mindful,” young Lin Jiaqi has, from her heart, come to realize this. She used to love watching television, yet never finished her homework. From listening to the Dharma, she now understands, “I must finish my homework first. Then I can wholeheartedly watch television”. She is a little Bodhisattva.

There is another who talks like this too. After listening to the Dharma, he realized he should not waste time. He is a little older, 14 years old. He said, “I must seize the moment. I cannot be lax or lazy. I need to train my body and my mind”. Yet, having said this, he again said, “I understand this, but it is very difficult! Since it is difficult, I have to try even harder”. You see, he encourages himself! He also knows his weak points. The adults are trying hard in the hope of helping these children continue deepening their experience.

Among them is a Mr. Lin Xinglai. This lay practitioner told us that his aspiration, when he saw these innocent children so mindfully dedicating themselves and how much they were getting out of it, was to help these children to continue to be permeated by the Dharma over the long term. He said he wished to create opportunities that would help them form affinities with me that would last over many lifetimes. He did not want those affinities to be broken. This was his wish. What methods did he use? He would encourage them. After listening to the Dharma, he would take them out to breakfast, then take them for a jog in the park. While helping them train their bodies, he would form connections with them. Then they would make arrangements to do it again the following day. This is how mindful the adults are with them.

Indeed, their numbers are steadily increasing! He started three years ago with about a dozen children all around the age of ten, continually guiding them like this, and their numbers have steadily increased. This is the Dharma. We should find ways to help them to listen over a long time, to help them become steeped in the Dharma. Naturally, he is able to cultivate the children’s desire to seek and learn the Dharma. This is delivering and transforming sentient beings. Mr. Lin is very dedicated. He seeks the Dharma and transforms others, helping them continue over the long run. It is only with dedicated people like this that the Buddha-Dharma and the Dharma-lineage can continually be passed down unbroken. These are the affinities between Buddhas and Their disciples.

We have been practicing together for many lifetimes. I also hope that, as we too had affinities with the Buddha in the past, we too can carry on the wisdom-life of the Buddha and likewise continue to transmit the Buddha-Dharma on into the future. Though I am the one teaching now, all of you must listen earnestly, not only here in Hualien. In every country, there are dedicated people serving others, using methods to widely call upon people to come and listen to the Buddha-Dharma. There are so many! In Malaysia alone, there are so many stories that there is no time to continue telling all of them. Truly, all of us must be mindful. Let us look at others and reflect on ourselves and always earnestly try to be mindful.

Let us look at the previous passage,

Purna Maitrayaniputra was given such praise by the Buddha. Since long ago in the past, not only had he created deep affinities with Sakyamuni Buddha, he had also engaged in spiritual practice in the presence of trillions of other Buddhas, similarly helping [to promote] and protect the Dharma of those Buddhas. This was how Purna Maitrayaniputra, in order to seek the supreme wisdom, wanted to increase his own wisdom, to nurture his wisdom-life. In the presence of those Buddhas, he always manifested the appearance of a bhiksu, one of the top bhiksu disciples, because of his extensive learning. So, listening to the Dharma is very important to be well-learned with wisdom. Learning the Dharma unlocks our wisdom.

Come, the next passage says,

“He could teach without fear and enable people to take joy in it”. With the Dharma the Buddha taught from the past till now, Purna Maitrayaniputra had thoroughly understood all the teachings that he had heard and accepted. So, he was able to “teach without fear”. Whatever you asked him about the Dharma, Purna was never at a loss to answer you. No matter the kind of teaching, he could use all kinds of different methods to answer and convince the person who asked. No matter what kind of person came to challenge him, he never had any fear of them. The teachings he replied with always brought everyone great joy. He could “enable people to take joy in it”. They would be joyful. With everything he taught, since he had attained the Fourfold Fearlessness, those who listened to him could open their minds and understand and would be very happy.

>> He could teach without fear and enable people to take joy in it. In the Dharma he teaches, he has attained the Fourfold Fearlessness and enables those who hear it to give rise to joy.

The Fourfold Fearlessness is what Bodhisattvas use when they teach and transform sentient beings; they need these four kinds of fearlessness.

The first is, “Retaining and upholding without forgetting, they are fearless in expounding the Dharma”. As we learn the Dharma, after taking it in, we should retain all goodness and uphold all Dharma. We must be earnest in listening to the Dharma, take all virtuous teachings to heart and never forget the teachings we must uphold. So, we retain all goodness and uphold all Dharma. All that is good and virtuous should be faithfully put into practice. Our past negative habitual tendencies must be quickly eliminated. We must immediately correct our mistakes, change and start anew. This is called retaining all goodness. We should uphold all Dharma. We should never forget any of the Dharma. Since the Buddha taught us these things, we should learn them and never forget them. When we never let the Dharma leak away, we are naturally fearless in expounding it.

The second is, “Completely knowing the joy of all Dharma, as well as the capabilities, desires, natures and minds of all sentient beings, they are fearless in expounding the Dharma”. They can understand sentient beings. What are the teachings that sentient beings are most in need of? They know how to suit people’s capabilities, how to respond to sentient beings’ capacities in order to teach them the Dharma. They adapt to what sentient beings want to hear, adapt to their weak points to make up for them so they can live a life without shortcomings. This is how they teach the Dharma fearlessly, how they teach the Dharma in accordance with sentient beings’ capabilities.

The third is, “Skillful in answering questions, they are fearless in expounding the Dharma”. When people ask, they are able to answer, and answer in ways that make them quite satisfied. So, this is fearlessness in expounding the Dharma.

The fourth is, “Able to sever doubts, they are fearless in expounding the Dharma”. How can these certain things be accomplished? What things need to be done, and how can they be done in accord with the Dharma? They can clearly discern all these things, so they are fearless in expounding the Dharma. These are the four things that. Bodhisattvas must be replete in. Then they are fearless.

This is the wisdom of the Tathagata. As Buddhist practitioners, this is where we wish to advance to, to teach all the Dharma without fear and have a thorough understanding of the Dharma. Only by awakening to the Dharma can we as Buddhist practitioners gradually and continuously advance to reach perfect enlightenment, supreme, perfect enlightenment. Anuttara-samyak-sambodhi is our goal. Having finally reached supreme, superior wisdom, there is no higher level of awakening. So, among all beings, He could roar like a lion. At this point, our Dharma is able to shake people’s minds. We can shake loose sentient beings’ ignorance and afflictions.

For instance, we see certain animals who, if their bodies become wet, will get up and shake their bodies, shake the water from themselves. They violently shake themselves, shake the water from their bodies so that their bodies become dry. By the same principle, when it comes to our minds, if we still have ignorance and afflictions, we need to pick ourselves up, quickly realize what we are doing is wrong, and then shake ourselves to brush all of it off. We quickly shake it off, so what is left is only what is pure, and that is the Dharma. The Dharma is pure, So naturally, we turn the wondrous Dharma-wheel. When we speak, we are at ease. We never make mistakes in teaching the Dharma, so we feel very much at ease. This is “teaching without fear and enabling people to take joy in it”. This is the level we should learn to reach, so that when we teach the Dharma we never have any regrets nor any burdens on our mind.

We are very at ease, because this Dharma is correct. So, we are fearless.

“He has never been weary before, and with this he assists in the Buddha’s work”.

“He has never been weary before”. As Buddhist practitioners, we absolutely must never become weary. The more we learn of the Dharma, the more joyful we should become; listening to the Dharma, we gain Dharma-joy. The more we teach, the more joyful we are to teach. The more we listen, the more joyful we are to listen. We can teach very freely, without fear. When we listen, we also become filled with Dharma-joy. “With the Small [Vehicle] he transformed and helped to promote the Buddha’s work”. With the Small Vehicle, he was able to transform and deliver sentient beings as well, thus helping to spread the Buddha’s teachings. With the identity of a bhiksu, the appearance of a Hearer, he was able to transform others in the Sangha by working together with them. On going out, he could deliver laypeople and non-Buddhist practitioners as well. No matter who it was, whether heretical practitioners or ordinary people, he could expound the Dharma to them and help promote the Buddha’s work. With all the things the Buddha wanted to do, he could take the responsibility to go help.

“With the demeanor of all Buddhas in his comings and goings, all of his conduct is doing the Buddha’s work”. In the Sangha, or among the people, we must have a demeanor when coming and going. We do not need to teach or speak out loud; naturally, just with our demeanor we are able to help spread the Buddha-Dharma. When people see how dignified we are, how upright we are in our demeanor, it brings joy to their hearts. When joy and respect arise in people upon seeing monastic practitioners, this is also from doing the “Buddha’s work”. Their demeanor and actions bring joy to people’s hearts and lead them to respect this religious group.

“He has already attained great spiritual powers and possesses the Four Unobstructed Wisdoms”.

He has reached this [state], attaining great spiritual powers. He had to manifest great spiritual powers. Spiritual powers refers to having concentration and thorough understanding of all beings and all matters, objects and forms in the world. We will be able to penetrate all of these. He was also able to exercise the Four Unobstructed Wisdoms. I explained these earlier, but I wonder, does everyone remember them? The Four Unobstructed Wisdoms also called the Four Unobstructed Understandings.

The Fourfold Unobstructed Eloquence is also called the Four Unobstructed Understandings. We can use these four methods to explain. With the Four Unobstructed Wisdoms, we are replete with eloquence. This comes from wisdom, so there is “the wisdom of unobstructed Dharma”. When we thoroughly understand all of the Dharma, we can teach people without obstruction.

As for “the wisdom of unobstructed meaning,” how do we categorize the content of the Dharma? We are unobstructed in this as well, so we are able to share it with everyone. “The wisdom of unobstructed rhetoric” is the words and expressions used to express the Dharma and its principles. This is the wisdom of unobstructed rhetoric. With “the wisdom of unobstructed joy in teaching,” we take great joy in always teaching, teaching constantly, teaching constantly with joy. We teach the Dharma for everyone to understand.

If we can do this, understand all the terminology of the Dharma, that is “the wisdom of unobstructed Dharma”. We never get stuck on this. “The wisdom of unobstructed meaning” is understanding the principles of all Dharma. It is thorough and unobstructed understanding. “The wisdom of unobstructed rhetoric” ” is to master all kinds of languages”. We can use any kinds of words to express Dharma, to freely expound it at will. “The wisdom of unobstructed joy in teaching” is to be eloquent in teaching the Dharma, to be in harmony with principle and meaning. If we constantly take joy in teaching others, we can teach freely and without obstruction.

Dear Bodhisattvas, to learn the Buddha’s Way, we must learn this. To be Bodhisattvas, we need the Fourfold Fearlessness and the Four Unobstructed Wisdoms to joyfully and continually transmit the Dharma. Yet, in order to transmit the Dharma, we still must very mindfully and earnestly listen to the Dharma. For those of us who are so close, if we are not earnest and diligent here, then if we think of those far away, how diligent they are in listening to the Dharma, how they listen every day without interruption, then we will feel we have let them down. Though they are far away, they are so diligent. We are right here, but are we as diligent in listening to the Dharma?

Let us ask ourselves and the people around us. Are we that diligent? Have we become lazy and indolent? We should ask each other, ask others and ask ourselves. Have I become lax? Am I really being diligent? If we become lax and lose the Buddha-Dharma, our wisdom-life will deteriorate accordingly. If we are diligent, as we hear it again, we understand and are joyful. Then our conscience is clear every day. We will not feel we have let anyone else down, nor will we feel we have let ourselves down. Then we will feel peaceful and at ease. This is something only we ourselves can really understand, so we must constantly reflect on ourselves. We must always be mindful.

Ch08-ep1132

Posted on September 1, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 8

Episode 1132 – Manifesting the Appearance of Deviant Views

>> “Their minds fundamentally do not have the Three Poisons of greed, anger and ignorance. Now they manifested having them in order to eliminate them. Their minds fundamentally do not have any appearances of deviant views or the like. Now they manifested as having them in order to subdue them”.

>> “They show people that they have the Three Poisons. They also manifest the appearance of having deviant views. My disciples, in such ways, transform sentient beings through skillful means”.

>> “If I were to speak of all their various manifestations and transformations, the sentient beings who heard this would have doubts in their minds”.

>> The five verses below praise his past virtues; his roots from the past were deep. He had diligently practiced, helped to promote and protected the Dharma. He sought the supreme wisdom in order to teach the pure path. With wisdom, in everything he taught, he always expounded the Dharma’s pure meaning, enabling people to abide in the Great Vehicle. He was actually purifying the land where he himself will attain Buddhahood in the future.

>> This man Purna today had, with trillions of Buddhas in the past. The Buddha praised His disciples as secretly being Bodhisattvas while manifesting as Hearers. And Purna had, in the past, long been in the presence of all Buddhas.

>> [He] diligently practiced this path of promoting and protecting the Dharma of all Buddhas. He diligently practiced the pure path that is walked by Bodhisattvas of the Great Vehicle, to promote and protect the Dharma of all Buddhas.

>> In order to seek the supreme wisdom, in the presence of all Buddhas. To seek the Tathagata’s supreme wisdom, in the places of practice of all Buddhas, he was foremost in expounding the Dharma.

>> The One Vehicle is the truth of ultimate reality. When all Buddhas manifest in the world, They all use this Dharma-wheel to destroy all the afflictions and obstructions of sentient beings and enable them to obtain liberation. Thus it says that in the presence of all Buddhas, he learned the Buddha-Dharma to teach.

>> He manifested as a top disciple, well-learned with wisdom. He spread the Dharma for sentient beings’ sake and transformed them so they entered the Path, enabling those who sought realization to increase their learning. He manifested as the top among all disciples, one who learned extensively and had great wisdom.

“Their minds fundamentally do not have the Three Poisons of greed, anger and ignorance. Now they manifested having them in order to eliminate them. Their minds fundamentally do not have any appearances of deviant views or the like. Now they manifested as having them in order to subdue them”.

Let us mindfully look back at what we talked about yesterday. Truly, the Buddha understood His disciples very well. With all the many disciples in His Sangha, He knew their weaknesses and strengths like He knew His own palm. He understood them all thoroughly and clearly. Purna Maitrayaniputra was not the only one. The Buddha praised Purna because he “inwardly secretly practiced as a Bodhisattva and outwardly manifested as a Hearer”. Actually, there were many other disciples who similarly had great capabilities and capacities. However, they hid their great capabilities, which could accept the Great Dharma. The appearance they manifested was the same as that of their fellow practitioners. They displayed the appearance of Hearers.

For some of them, the Buddha talked about their past lives and the habitual tendencies they had accumulated lifetime after lifetime. These habitual tendencies still remained; these remaining tendencies were not eliminated. These tendencies which we carry with us have yet to be eliminated. For example, Sariputra was foremost in wisdom. But as for his past lives, [the Buddha] told many stories about these. Everyone needed to be clear on this so that they could better understand the law of karma.

He had engaged in practice for a long time, ever since dust-inked kalpas ago. During the process of spiritual practice, he accumulated [good affinities by] dedicating himself among people and practicing for sentient beings’ sake. He guided sentient beings, formed good affinities, went among the people and benefited them. For many lifetimes, he had cultivated a heart that took joy in this. He often spontaneously gave rise to compassion for sentient beings. This was very natural; it was his intrinsic nature. In the past, he had already accumulated these seeds of good causes and conditions. Ignorance and afflictions sometimes arose too, and challenging situations sometimes caused him to give rise to discursive thoughts.

Sariputra was also willing to practice letting go. He gave away everything to transform all beings, and after he let go of everything and had nothing, was only left with his body, he was even willing to give away his organs. There was a filial child whose mother was sick. He said he needed the eye of a spiritual practitioner as a catalyst for the medicine. Sariputra was still willing to give and immediately dug out his eye to give it to him. The young man who took it said, “Ah, you were too hasty! I needed the right eye, but you took out your left eye. This will not work”. “That is what the doctor told me”. Since he had already dug out one eye to save someone’s life, sacrificing his other eye, leaving him blind, would still be worth it if he could save a person’s life. So, he still plucked out his other eye.

He was no longer able to see. However, he heard the person who asked for his eye sniffing the eye, making an audible sniffing sound, “Ew, why is this so stinky? The doctor said that it has to be the eye of someone who engages in pure spiritual practice. A practitioner’s eye should not have such a stinky smell. Your eye is so stinky; this will not work!”. He then threw it to the ground and stepped on it. Starting at that moment, this person who had been willing to give, who had had such wholehearted kindness and had formed the aspiration to give away everything to transform sentient beings, from his state of mind at that time, said, “If I engage in spiritual practice in the future, I do not want to engage in Bodhisattva-practice and go among people to give rise to afflictions”.

The Buddha told this story. Of course, the first part was long. But after telling this story, He turned back and asked people, “Do you know who that was? It was Sariputra, who is right next to me now. Although he is foremost in wisdom now, he has remained a Hearer; he remained among the Hearers. He was unwilling to form great aspirations because of his past karmic conditions. This is how the Buddha explained the past lives of His disciples and the karmic conditions they encountered.

He also talked about Nanda, His half-brother. They had different mothers but the same father. However, though the Buddha had forced Nanda to join the Sangha, he had not yet eliminated his desire for love. He had the appearance of [a monastic], but thought up all kinds of ways to get back home to visit his consort. So, the Buddha exercised His wisdom to guide and teach him. He brought him to heaven and hell to witness suffering and recognize his blessings. [The Buddha] wanted him to compare the human realm with the heaven realm. This was what His disciples were like then.

There were also some who engaged in fire worship and practiced other heretical teachings, such as the Three Kasyapas. These three brothers engaged in spiritual practice in the kingdom of Magadha. The people from Magadha had great respect for the three brothers, especially the eldest, Uruvilva Kasyapa. The people in the whole country respected this Brahmin. Later on, the Buddha convinced and trained him. He tamed his deviant views and his residual habitual tendencies. So, with the Buddha’s wisdom and the Dharma, He could train [these brothers] so they took refuge in the Buddha’s Sangha.

Once, the Buddha and His Sangha came to visit the kingdom of Magadha. When they arrived there, the king was named Bimbisara. When King Bimbisara heard the news, he was very happy. It was rare for the Buddha to come to Magadha, so he happily took his ministers to spread the news to everyone in the country that the Buddha’s Sangha had already arrived in their country and that everybody should reverently pay their respects.

So, when people arrived at the garden of the Supratistha Deva Temple, there were so many people and it was so grand. When they saw the Buddha, they reverently paid their respects. The Buddha’s Sangha was so dignified. After everyone paid their respects, they all sat down. At this time, people discovered that. Uruvilva Kasyapa and his brothers were also sitting at the Buddha’s side. The people, ministers and king all began to have doubts. The Buddha was visiting this country and had received the respect of many in this country, yet these three teachers of Brahmanism were all sitting there. “Should we take the Buddha as our teacher or should we take Uruvilva Kasyapa?”. Everyone had this doubt in their minds.
When the Buddha saw everyone so doubtful, He told Uruvilva Kasyapa, “Look, you are so famous in this country, and people have great respect for you. You followed an ascetic path of fire before, so why did you draw near to the Buddha-Dharma? Why don’t you tell everyone about this?”. Uruvilva Kasyapa immediately told everyone, “Yes, I practiced the path of fire in the past, but while I was practicing, my heart was still filled with desires. Take the craving for taste for example. It was just a craving for taste, yet I could not even get rid of that. The five worldly desires caused so many struggles within my mind. I just could not let go of them”.

“Though I appeared to be engaging in spiritual practice, deep in my heart I was not able to let go. Even in my three daily meals, I could not let go of my craving for taste, not to mention other desires. Deep in my mind, the fire of my desires was strong. I could not let go of them. After hearing the Buddha’s teachings, my mind settled completely. All material desires in the world are illusions. Fame and status are imaginary and impermanent. With craving for taste, we devour so many lives. So, I feel that engaging in spiritual practice means taming one’s own mind. We must tame our habitual tendencies. It is not about the external appearance of practicing with fire, worshipping fire, no. Therefore, I abandoned my past ways of spiritual practice and followed the Buddha to became a monastic”.

The Buddha then said to him, “After you renounced the lay life, how did you feel? You should let everyone know about this. After I renounced the lay life, my mind has been entirely pure, clean and without any contamination. My heart is as broad as the sea and the sky. I have clearly analyzed and understood all the teachings and principles the Buddha gave to us. Now, my mind is completely tranquil and still. My mind is focused and full of understanding. I am always in a state of Samadhi and have experienced the truth of the universe. This is the joy I now have deep in my heart. I always feel free and at ease like this”. The Buddha praised him and said, “Spiritual practice is for the purpose of letting go of all desires. All suffering in life comes from desire, which drives people to act as if blind. Even though they have eyes, they are not able to see the correct path. This is how ignorance clouds our wisdom-eyes. We are unable to see the path of enlightenment because of our habitual tendencies and ignorance”.

After hearing this, the king, the ministers and the people were all very joyful. Everybody was happy and had even more reverence for the Buddha’s Sangha. This is because. “Their minds fundamentally do not have the Three Poisons of greed, anger and ignorance”. In the Sangha, these disciples had already engaged in spiritual practice. They all secretly enaged in Bodhisattva-practice but purposely manifested the appearance of Hearers. This way, in front of everyone, they could eliminate [their afflictions]. “I had such afflictions in the past, so I must eliminate them”. In fact, these people fundamentally had no deviant views in their minds; they had no attachment to deviant views, yet they manifested the appearance of deviant views, of practicing fire worship as spiritual practice. At that time he accepted the Buddha’s Right Dharma. So, he manifested “having them in order to subdue them”. His causes and conditions for engaging in spiritual practice were that in the past he followed a path of fire, heretical teachings. Now, he abandoned this to join the Buddha’s Sangha.

These were all manifested appearances; he inwardly secretly practiced as a Bodhisattva “and outwardly manifested as a Hearer”. Upon hearing the Dharma, he had awakened; all of them originally had this understanding. However, when the Buddha came to this world, He had to manifest the attainment of Buddhahood. The sentient beings He wanted to transform, His disciples, were all very different. They all had different lives and different habitual tendencies. They also practiced different forms of heretical teachings. After the Buddha attained Buddhahood, they all collectively came to take refuge in the Buddha’s Right Dharma.

This morning I heard you all begin with the Incense Chant. What special day is it today? It is the day the Buddha became a monastic. Indeed, if He had not, on that day, formed aspirations to renounce the lay life, how would there be Buddha-Dharma we have today for us to teach, listen to, experience, realize, understand and put into practice? This was all determined by a single thought and a single action. From that single action, this has carried on for more than 2000 years until now.

Did Sakyamuni Buddha only begin His spiritual practice in that lifetime? No. He had been practicing since dust-inked kalpas ago. His spiritual practice began amidst suffering. He formed aspirations in hell, the place of the worst suffering; that was the start. This was countless kalpas, dust-inked kalpas ago. We should understand that spiritual practice requires long-term persistence. Since Beginningless Time, Buddha-nature has been intrinsic in everyone. But because we gave rise to a single ignorant thought, we became confused and [our minds] became scattered. How are we able to bring them back together? This requires a great amount of effort.

This is just like the serious environmental problems we have now. After discovering the uses for petroleum, all sorts of methods were invented to extract the oil from deep inside the earth. People started to produce all kinds of things with it. Now many recycling Bodhisattvas use their love to treasure the planet’s material resources. Thus, they go out to collect recyclables. Once they bring them back, they have to pick through the dirty trash; much effort is needed to carefully sort, clean and prepare everything to be recycled.

The principle is the same. Aren’t we all like this? In fact, in our own lives, we experience many worldly desires and the ground of our mind becomes churned up. Likewise, these energy sources beneath the earth are extracted in all sorts of ways. After they are extracted, what do we use them for? In the end, they become garbage. Yet there is a group of dedicated Bodhisattvas who go and carefully recycle these things. They sort them carefully, so they can be gradually [broken down] and remanufactured. This is what we do. In our lives, after listening to the Dharma, we should put our hearts into experiencing the principles of all things in the universe. How do we extend them out, and how do we bring them back? We need to do our best!

Let us look at the previous sutra passage,

“They show people that they have the Three Poisons. They also manifest the appearance of having deviant views. My disciples, in such ways, transform sentient beings through skillful means”.

Just as we discussed previously, the Buddha started to say that. Purna was not the only one like this. In fact, among the disciples, there were many who were like him. They hid their Bodhisattva[-practice] and manifested the appearance of Hearers for everyone. “I was also like that. I too had greed, anger and ignorance before, and I still have such habitual tendencies”. They manifested the appearance of deviant views, saying that they were like that in the past. The Buddha said, “My disciples, in such ways,” meaning among His disciples there were people like this, who actually would “transform sentient beings through skillful means. My disciples were manifesting such appearances, whether in the past or in the present, to transform sentient beings with skillful means”.

“If I were to speak of all their ‘various manifestations and transformations,’ if I were to list them one by one, there would be so many of them”. In the past, these disciples had done so much and accumulated so many merits and virtues. In the past, these disciples had also had ignorance and negative habitual tendencies. Though He wished to speak of how they pulled back their ignorance and tendencies and accumulated so many merits and virtues.

“If I were to speak of all their various manifestations and transformations, the sentient beings who heard this would have doubts in their minds”.

If He were to speak of all this, there would still be many sentient beings now and in the future who would not believe it and would have doubts. This is the sutra passage we spoke of yesterday.

The next sutra passage states,

“This man Purna today had, with trillions of Buddhas in the past, diligently practiced this path of promoting and protecting the Dharma of all Buddhas. In order to seek the supreme wisdom, in the presence of all Buddhas, he manifested as a top disciple, well-learned with wisdom”.

In this sutra passage, the Buddha began by talking about “this man Purna”. This was the spiritual practitioner present who constantly helped promote the Buddha’s teachings. They could see he was like this now. In fact, in the past, he was in the presence of trillions of Buddhas, following the path and practicing diligently. He also helped promote the Buddhas’ teachings, for the purpose of seeking the supreme wisdom. Though it is phrased as promoting the Buddhas’ teachings, it was in fact for himself; what he sought was supreme wisdom. Thus, he was “in the presence of all Buddhas”. This is why, in the places where the Buddhas were, “He manifested as a top disciple”. Among the Buddha’s disciples, he manifested as one who likewise worked very diligently, as one of the top disciples. Among all these people, he was at the top, because he was “well-learned with wisdom”.

“He had diligently practiced, helped to promote and protected the Dharma. He sought the supreme wisdom in order to teach the pure path”.

The five verses below praise his past virtues; his roots from the past were deep. He had diligently practiced, helped to promote and protected the Dharma. He sought the supreme wisdom in order to teach the pure path. With wisdom, in everything he taught, he always expounded the Dharma’s pure meaning, enabling people to abide in the Great Vehicle. He was actually purifying the land where he himself will attain Buddhahood in the future.

The pure path refers to the Buddha’s teachings, the Dharma that the Buddha taught. “He always expounded the Dharma’s pure meaning”. This means that no matter how the Buddha taught, he took in the teachings in that way. These were all pure teachings. So, he forever abided in the Great Vehicle. “He was actually purifying the land where he himself will attain Buddhahood in the future”. As he engaged in practice and promoted the Buddha-Dharma, this was actually to achieve supreme wisdom. He did this all to attain Buddhahood.

So, this is how the Buddha praised His disciples “inwardly secretly practicing as Bodhisattvas and outwardly manifesting as Hearers”.

This man Purna today had, with trillions of Buddhas in the past. The Buddha praised His disciples as secretly being Bodhisattvas while manifesting as Hearers. And Purna had, in the past, long been in the presence of all Buddhas.

Since long ago, in the presence of all Buddhas, Purna had been doing this. “[He] diligently practiced this path of promoting and protecting the Dharma of all Buddhas”.

[He] diligently practiced this path of promoting and protecting the Dharma of all Buddhas. He diligently practiced the pure path that is walked by Bodhisattvas of the Great Vehicle, to promote and protect the Dharma of all Buddhas.

This way, he taught the teachings the Buddha taught and walked the path that the Buddhas walked. This is what Purna did in the presence of every Buddha. “He diligently practiced the pure path that is walked by Bodhisattvas of the Great Vehicle to promote and protect the Dharma of all Buddhas”. This is what Purna did. The Buddha praised so highly everything Purna had done. The Buddha greatly affirmed him. This disciple was very close to His heart. The Buddha gave him so much praise.

He engaged in spiritual practice “in order to seek the supreme wisdom”.

In order to seek the supreme wisdom, in the presence of all Buddhas. To seek the Tathagata’s supreme wisdom, in the places of practice of all Buddhas, he was foremost in expounding the Dharma.

So, who are we engaging in spiritual practice for? It is for ourselves! When you give to others, who is it that benefits? It is we ourselves. What we give are tangible, material goods. What we attain are virtues. This is what we attain ourselves. Other people get the material aid, while we accumulate the virtues. So, “With attainment comes virtue”.

This “attainment” means when we give, others receive. What they receive are things. They receive these material supplies. But for those of us who give, even though we give without any expectation, we attain virtue. Our virtue [reveals] the Buddha-nature we have in our hearts, our nature of True Suchness, our loving-kindness, compassion, joy, equanimity. Loving-kindness and compassion are our nature of True Suchness. For the suffering sentient beings in this world, we are willing to give. When we give, we relieve their suffering. Having relieved their suffering, our own hearts become full of joy. This is virtue, the accumulation of virtue on the path. As we walk this path, we are making progress. This path [of virtue] is a road for us to walk. Every time we give, we go one step further. The virtues that we accumulate are a path [for us to walk].

So, “To seek the Tathagata’s supreme wisdom, in the places of practice of all Buddhas, he was foremost in expounding the Dharma”. This is how Purna was.

The One Vehicle is the truth of ultimate reality. When all Buddhas manifest in the world, They all use this Dharma-wheel to destroy all the afflictions and obstructions of sentient beings and enable them to obtain liberation. Thus it says that in the presence of all Buddhas, he learned the Buddha-Dharma to teach.

The principles of the One Vehicle are the principles for which Buddhas appear in the world. All Buddhas appear for one great cause, and for this, They manifest attaining Buddhahood. They come to the world, engage in spiritual practice, realize the principles and are able to attain enlightenment. To attain enlightenment, there is only one principle, the path of the Great Vehicle. There is only one path, which is the great and direct Bodhi-path. This is the only path, the ultimate reality of the One Vehicle the True Dharma. So, “When all Buddhas manifest in the world, They all use this Dharma-wheel to destroy all the afflictions and obstructions of sentient beings”. They destroy afflictions and obstructions as if using the wheel of a cart.

We talked about the great white ox-cart. The great white ox-cart also has wheels. For the ox to drag the cart, there needs to be wheels. The cargo on the ox-cart is very heavy, and the cart itself is also very heavy. If there is anything on the ground, it will be crushed when the cart passes by. The shell of ignorance that covers our nature of True Suchness is strong and hard. There are layers and layers of it, so much that the shell becomes very hard. So, we need the Great Vehicle Dharma-wheel to roll over and crush all ignorance and obstacles.

We are unable to attain Buddhahood because this shell of ignorance has covered and enveloped us. This is just like egg-born sentient beings. Look at chickens, ducks and other birds. If they cannot break through their shell, they will not be able to get out. By the same token, the Dharma-wheel can crush all afflictions. So, it “enables them to obtain liberation”. We must destroy afflictions and ignorance. Otherwise, we will not discover our nature of True Suchness. Thus, to attain liberation, we must discover our nature of True Suchness. Therefore, “in the presence of all Buddhas, he learned the Buddha-Dharma to teach”.

He learned the Dharma that the Buddha taught, then transmitted this Dharma to others. This is like a wheel moving forward. This Bodhi-path is the only path for this vehicle. If this vehicle keeps moving forward, it will break the shell of ignorance. It moves forward like this and constantly crushes ignorance, continually progresses. “In the presence of all Buddhas,” in Their places, he listened to the Buddha-Dharma. He learned how these Buddhas taught the Dharma and then himself went out to teach. This is just like a wheel. This is called turning the Dharma-wheel.

“He manifested as a top disciple, well-learned with wisdom”.

He manifested as a top disciple, well-learned with wisdom. He spread the Dharma for sentient beings’ sake and transformed them so they entered the Path, enabling those who sought realization to increase their learning. He manifested as the top among all disciples, one who learned extensively and had great wisdom.

In life after life, he was the top disciple; he would manifest in the form of a Hearer and listen to the Dharma in the presence of all Buddhas. But he was smarter than all the others and better understood Buddha’s heart. He was also more earnest in promoting the Dharma, so he was “well-learned with wisdom” and very dedicated in learning the Dharma.

He spread the Dharma for sentient beings’ sake and transformed them so they entered the Path. He listened to the Dharma for sentient beings. He listened to the Buddha’s teachings; he sought the Dharma from the Buddha, and at the same time also transformed sentient beings. He spread the Dharma to where they were and taught the Dharma to them, “enabling those who sought realization to increase their learning”. He gave those who hoped to listen to and understand the Dharma an opportunity to progress in their learning. He wanted more people to listen to the Dharma so that more people would hear the teachings and want to understand them. “He manifested as a top disciple”. He manifested as the top among the disciples, “one who learned extensively and had great wisdom”.

The Ekotarra Agama Sutra states, “He knew the time and understood objects. He could reach anywhere without hindrance. He remembered all, and his learning extended far and wide. He was able to dedicate himself to [the Buddha]. This is how the bhiksu Ananda was”.
This describes everyone’s intrinsic nature. If we can constantly learn and be permeated by the Dharma, then we will clearly understand time and objects. As for time, space and human relationships, there will be nothing we cannot understand. We will be able to understand everything because we will have a clear memory. After we listen to the Dharma, we will always remember it and put it into practice. So, “He remembered all”. He could always remember, “and his learning extended far and wide. He was able to dedicate himself to [the Buddha]. This is how the bhiksu Ananda was”. The principle is the same. If the Dharma was not spread and remembered by someone like Ananda, how could it be spread to future generations?.

So, Purna and Ananda were like this. In the Buddha’s era, Purna travelled everywhere. The future of the Dharma relied on Ananda mindfully passing down teachings.

Bodhisattvas put heartfelt effort into this! While the Buddha taught according to capabilities, His disciples followed Him and transformed sentient beings life after life. This was a long-term effort. When causes and conditions converge, what causes and conditions should we use, what appearance should we use and what people should we go among? What methods should we use to widely transform sentient beings? This all depends on causes and conditions. So, we should constantly seize the opportunity. In every moment, we must always be mindful!

Ch08-ep1131

Posted on August 29, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 8

Episode 1131 – Manifesting the Appearance of Deviant Views

>> “Using provisional and skillful means, with hidden understanding we can secretly entice. Small Vehicle practitioners to hear and speak of the Bodhisattva Way. This liberation is wondrous and inconceivable. Though they often heard this Dharma, their minds gave rise to doubt.

>> They have liberated countless beings, enabling them all to reach attainment. Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood.

>> Inwardly they secretly practice as Bodhisattvas and outwardly manifest as Hearers, with few desires, loathing samsara. Actually, they are purifying the Buddha-land. They show people that they have the Three Poisons. They also manifest the appearance of having deviant views.

>> My disciples, in such ways, transform sentient beings through skillful means. If I were to speak of all their various manifestations and transformations, the sentient beings who heard this would have doubts in their minds.

>> They show people that they have the Three Poisons. They also manifest the appearance of having deviant views. Showing they have the Three Poisons: For example, Son-of-Body harbored anger and Nanda was attached to his desires. Manifesting the appearance of deviant views: This is like the Three Kasyapas, who were previously brahmacarins and attached to delusion.

>> The first of the Three Kasyapas was Uruvilva Kasyapa. It is translated into Chinese as “papaya grove.” As he lived close to this grove, he was named accordingly. In leading and protecting the fourfold assembly and providing them with the four offerings so they would never lack anything, he was foremost

>> The second of the Three Kasyapas was Gaya Kasyapa. Gaya is Sanskrit. It has been translated into Chinese as “city.” As the place he lived was located seven yojanas south of the city of Rajagrha,. By observing all phenomena and remaining completely unattached, in teaching and transforming sentient beings, he was foremost

>> The third of the Three Kasyapas was Nadi Kasyapa. Nadi is Sanskrit. It is translated into Chinese as “river”. In keeping a tranquil and calm mind, conquering the knots of karma and practicing diligently, he was foremost.

>> My disciples, in such ways, transform sentient beings through skillful means. In the Four All-Embracing Virtues, this is the practice of working together. When working together with others, they show acts of the Three Poisons and manifest an appearance of having deviant views. Thus they entice those who are lost so they have an appearance that is easy to follow.

>> If I were to speak of all their various manifestations and transformations. The Buddha could speak, one by one, of each of their deeds of manifesting skillful means.

>> Those sentient beings who heard it would have doubts in their minds. Now He is only speaking of it briefly. He did not dare explain it all, because He feared that those who heard it would give rise to doubts.

“Using provisional and skillful means, with hidden understanding we can secretly entice.
Small Vehicle practitioners to hear and speak of the Bodhisattva Way.
This liberation is wondrous and inconceivable.
Though they often heard this Dharma, their minds gave rise to doubt.”

To listen to the Dharma and understand it is truly difficult! We can see that in the era of the Buddha, in the same way, the Buddha shared with us the enlightened state of His mind and the subtle and wondrous principles of myriad worldly phenomena. He wanted to help everyone understand that we all intrinsically have Buddha-nature. He wanted to enable everyone to thoroughly understand the true principles of all things in the universe. If we can understand these true principles, our ignorance and afflictions will naturally be eliminated. It is because we cannot take the true principles to heart that the ignorant thoughts in our minds constantly flourish and multiply. Everything from our external conditions will then enter our minds, causing afflictions to multiply. As soon as afflictions arise, external states [cause them] to multiply, so there will be interpersonal conflicts and people begin to harm one another. This creates suffering in the world.

When there is conflict in the world, it is because of ignorance. With ignorance, we do not thoroughly understand the principles. From ancient times until now, there have been people who pondered what methods could be used to attain the genuine principles. Everybody pondered this, and there were also spiritual practitioners who put their heart into their practice. However, with different methods of practice, during the process of their practice, they gradually developed different methods of spiritual cultivation. So, these became different schools of practice. Take [ancient] India for example. Before the Buddha was born, there was a very complex religious landscape. People were divided into four castes. Even among humans, based on family heritage, people were divided into four castes. One of these was the highest caste, which was the Brahmins.

The Brahmins established a religion, and having established this religion, different practitioners had their own different ways to practice that religion. So, more than 90 types of religious practices arose this way, continually branching out from each other. During their spiritual practice, they still carried ignorance with them. So, they were unable to truly realize the goal of spiritual practice, the true principles. When the Buddha appeared in the world and gradually grew up, even from a very young age, He had already had a deep comprehension of the matters, objects and principles in the world. In life, there are so many contradictions, so many ways we are not free. Even our own lives are not under our control! As we go through birth, aging, illness and death, who is able to control these things themselves? Once born, who is free from aging, illness and death? There is no one who is able to control this; we all still remain in this cycle of birth, aging, illness and death.

People were even divided into castes and discriminated against because of their heritage. Upon seeing this, the Buddha felt there were so many contradictions in life. So many people were tormented by suffering in life. The noble caste, the royalty, had the power to rule. They enjoyed lives of power, prestige and so on. Why were their lives so different from others’? So many [questions] floated in his young mind; having penetrated the truths of the world, how could he change sentient beings’ ideas and perspectives? If we can break free from these ideas and perspectives, then wouldn’t these problems [be resolved] for all to reach a state of peace? As people interacted with each other, they would mutually love and cherish one another; there would be mutual respect in the world. This all depends on the mind, on changing the thoughts of the mind.

No matter how hard he thought, there was still a little bit of the truth he could not penetrate. He could not yet open the doors of people’s minds. Where could this principle be found? For the sake of this goal, he became a monastic. He went in search of a way to open the doors of people’s minds and thoroughly understand the principles of the world. In order to open up people’s minds, he needed the true principles, the path to truth in the universe. Where could he find this path to truth? He had to single-mindedly search for it.

During his many years of spiritual practice, he went among people. If he had only stayed in the palace, although he could have read many books and would one day inherit the crown to become king, he would have been limited to those environs. As for life in the world, how precious life is, how people actually survived, he would have had no understanding. In the lives of his people, what were the sources of suffering? If he had stayed inside the palace, he would not have understood any of this. Therefore, he left the palace to seek a path.

As he went among people, [he saw] the way they lived their lives. This is the process of spiritual practice. There were so many spiritual practitioners and so many schools of teachings that were all different. Where was the truth? Because of this, he had to find his own principles. He attained great realizations and great awakening. All things in the universe are inseparable from this ultimate truth. This ultimate truth pervades the entire universe. He grasped this all-pervasive truth and took it in; in the end this is all a state of mind.

This principle and state of mind is the fundamental nature of True Suchness that all people intrinsically have. However, our nature of True Suchness is covered by ignorance. How do we eliminate our ignorance and return to our true “human nature [that] is inherently good,” this kindest, truest, most undefiled nature of True Suchness? How do we awaken it? This is what the Buddha discovered. For this purpose, He went among people and observed the capacities of sentient beings. Therefore, He had to make use of all kinds of provisional and skillful means. “With hidden understanding we can secretly entice”.

Such vast Dharma, when extended, pervades all things; the truth is everywhere. This Dharma, when re-collected, is in fact found in one thought. How could He let everyone experience this Dharma? He had to use provisional and skillful means along with hidden understanding. This way, He could gradually enable people to take in the Dharma bit by bit. Thus, He earnestly guided them. Since He could not teach them all at once, He had to teach and guide them step by step. “Suffering!”. “The world is full of suffering. Can you feel this? In the world, in your everyday living after you have come back from asking for alms, come share with me; did you suffer?”. “Did everything go smoothly when you went to beg for alms? Did you hear the cries of the people who were suffering in their lives?” [He asked about] what they had seen.

In fact, in the Buddha’s way of life. He asked His disciples to go out every day and beg for alms to sustain themselves. This is how, “With hidden understanding [He could] secretly entice”. He began having everyone slowly connect with and go among the people. Even the nobles from the palace who came to practice, those very wealthy people, were treated the same as everyone else. They had to live the same kind of life. He let everyone witness suffering and then analyze where the suffering came from. There was so much; He could never teach it all. All of this is the Dharma. In the Dharma-realm of the universe, everything that accumulates over space and time is subject to suffering, causation and cessation. Therefore, we need to put effort into our practice. In order to eliminate our suffering, we need to practice on the Path.

So, this is how the Buddha, wanting to teach the Great Dharma, which is so genuine and vast, truly had to spend a long time for everyone to be able to experience it. With “hidden understanding, [He] secretly entices”. Only by using this method would people be able to take the Dharma to heart and experience its truth. However, this takes a very long time, because sentient beings are dull-witted. Small Vehicle practitioners say, “I understand suffering”. “I can see so much suffering in the world, which all comes from ignorance and afflictions, from karmic cause and effect”. “So, I need to earnestly practice”. These people only sought to benefit themselves, so they remained stuck in the Small Vehicle. This is how they listened to the Dharma. They listened to find ways to eliminate their afflictions.

Although some taught the Bodhisattva Way, they taught it from the position of a. Small Vehicle practitioner. This was just like Purna Maitrayaniputra. These people had formed great vows and aspirations; they manifested the appearance of. Small Vehicle practitioners, yet what they expounded was still the Bodhisattva Way. Their minds were already liberated. This liberated mindset is also very wondrous. In the same way, besides the Buddha, who had Himself attained enlightenment and taught the Dharma, those who followed Him to become monastics also listened to the teachings and understood. Through the Small Vehicle Dharma they reached the state of Solitary Realizers; with the Middle Vehicle, they could experience the impermanence of the world around them, the changing of the seasons and the speed at which time is passing by. In life, people undergo birth, aging, illness and death. All these things happen so quickly. The physiological changes within the body has the same underlying principles as the interpersonal conflicts outside of us. There is consistency inside and out. They fully awakened to these truths of life.

Therefore, “Their liberation is wondrous and inconceivable”. From their own living bodies to the macrocosm of the universe around them to interpersonal relationships, they awakened to the workings of ignorance and afflictions and attained liberation. They experienced the truth and freed their minds. This subtle and wondrous state is inconceivable”. “Only the person who drinks the water knows if it is hot or cold”. People attain enlightenment themselves, then want to share their awakening with everyone. “Though they often heard this Dharma, their minds gave rise to doubt”. These Small Vehicle practitioners still could not understand [the teachings] and remained stuck at their current state. Even though they often listened to the Dharma, listened to the Buddha’s teachings, when their fellow practitioners enticed them with the Dharma, their minds still gave rise to doubts. These Small Vehicle practitioners were afraid, afraid of going among people. They were simply afraid. They were afraid of shouldering responsibilities. Right now, all of us need to form great aspirations and make great vows. Take a look at this world. This world is full of suffering. In our universe and our world, in this great space, we can see the state of crisis humanity is in.

From dramatic climate change in the macrocosm to manmade calamities among nations, people are unable to bring purity to their minds. Their minds are still in chaos. In this era, everyone needs to immediately awaken and form great aspirations and vows to shoulder the Tathagata’s mission. We must listen to the Buddha’s teachings very mindfully and take them to heart. We must consider how to spread them so other people can also have an understanding. Understanding one teaching is one accomplishment. When people realize one teaching, they can enact a good deed. These teachings and good deeds rely on everyone pushing forward with collective effort.

We can see in the world that many people have already formed aspirations and are doing good deeds, because there are many people suffering, many survivors of natural disasters!. There are also many trying to flee for their lives. So, we need many people to be mindful and encourage and help one another. There also needs to be people who are willing to take on the responsibility of going to the side of those in suffering to comfort and support them. We must find ways for them to escape suffering, so they can settle down in a peaceful place and their young children can gradually grow up. This way, in the future they can recognize suffering and create blessings. When these young children get past this suffering, they must understand they have been helped by so many kind-hearted people in this world. This way, we can eliminate the hatred and resentment in their minds so that their hearts are filled with love and gratitude. In the future, they will have no hatred. Having passed through this experience, they will have received help with so much love. In this way, when they grow up in the future, they will be seeds of goodness who can help others. Therefore, we must be mindful.

Time constantly passes by like this. In this world, on March 15 (2011), the Syrian Civil War broke out. Many people became refugees due to the conflict. Syria had beautiful architecture and a vibrant culture. However, due to certain causes and conditions, unfortunate circumstances caused friction. As soon as the sparks were lit, the sky became filled with flames. In that country, already more than half of the population has fled. The cities of that country were beautiful, filled with many ancient cultural sites. Now these sites have all became ruins. Now, those ancient cities filled with heritage have already become dust and ruins. That is our modern history.

Young children were dragged and pulled by their parents to keep moving forward. Some women gave birth to their children in refugee tents. After the babies were born, they were carried out of the tents, where people used bottled water to wash them. That was the only water they had to wash the baby’s body. The mother stayed in the tent, while the newborn was carried outside the tent. They cradled her with two hands and used bottled water to wash her. How many new lives were born inside these tents? There is so much suffering in life! It is just that people do not open their hearts; thus, they have doubts in their minds. What exactly has happened to everyone? Sentient beings have continuously been in a state of confusion ever since ancient times. When will they be able to open up their hearts?

The Buddha put His heart into [teaching]. “Though they often heard this Dharma, their minds gave rise to doubt”. Although He taught them like this, they still had doubts, ignorance and afflictions in their hearts. This suffering is truly unbearable! For those who are liberated, the Dharma is subtle and wondrous. However, those who cannot understand it are dull-witted and covered by their ignorance. They still cannot understand the teachings or experience the joy of the Dharma. They cannot understand that subtle and wondrous state of mind. Thus, we must be even more mindful so with “hidden understanding we can secretly entice”. Thus, the Buddha had to use skillful means in order to teach them. This is the suffering of life. Let us take a look at the previous sutra passage. Time constantly passes like this.

In the previous sutra passages, we saw “They have liberated countless beings”.

They have liberated countless beings, enabling them all to reach attainment. Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood.

This is referring to Purna Maitrayaniputra. In the previous passages, we saw he was already manifesting as a Hearer and was transforming bhiksus in the Sangha. Whether they were Buddhists or non-Buddhists, he would constantly transform sentient beings.

Furthermore, since dust-inked kalpas ago, he “enabled them all to reach attainment”. Those who had been transformed by Purna, who had been able to accept these teachings and had already been able to awaken and understand, were in fact very numerous. However, there was a still group of people who “had desire for the Small and became indolent”. In order to have them accept the Dharma, he had to constantly, gradually educate them and gradually enable them to attain Buddhahood. For these indolent Small Vehicle practitioners, [Buddha-children] had to practice patience. They had to spend many lifetimes, just like the Buddha, going among people and patiently transforming them. “Inwardly they secretly practice as Bodhisattvas”.

Inwardly they secretly practice as Bodhisattvas and outwardly manifest as Hearers, with few desires, loathing samsara. Actually, they are purifying the Buddha-land. They show people that they have the Three Poisons. They also manifest the appearance of having deviant views.

They manifested this appearance. This is saying that Purna, with his aspirations, was transforming sentient beings. By manifesting the appearance of a bhiksu, he was letting everybody know that they must engage in spiritual practice. “Look at how people who become monastics must engage in spiritual practice!”. The Three Poisons are most terrifying. Greed, anger and ignorance are the Three Poisons. If one thought of greed arises, we give rise to anger upon not getting what we want. If we are trapped in our thoughts, then our delusions will multiply. This is called ignorance. However, beyond just greed, anger and ignorance. “They also manifest the appearance of having deviant views”. This kind of behavior is the worst suffering in the world. Yet in this world of suffering, they still manifested these appearances.

The following sutra passage states, “My disciples, in such ways, transform sentient beings through skillful means”. [The Buddha’s] disciples are like this. They manifested the appearance of bhiksus to let everyone know that they should engage in spiritual practice. If not, they would have greed, anger and ignorance. Becoming a monastic does not necessarily mean one has eliminated all of the Three Poisons. There are still disciples who became monastics but still have greed, anger, ignorance, arrogance and doubt. There are still disciples who became monastics yet have deviant views. Not all monastics could be the same as Purna. Furthermore, Purna still went among the Sangha, manifesting the appearance of a monastic. Therefore, the Buddha said, “My disciples, in such ways, transform sentient beings through skillful means. If I were to speak of all their various manifestations and transformations, the sentient beings who heard this would have doubts in their minds”.

My disciples, in such ways, transform sentient beings through skillful means. If I were to speak of all their various manifestations and transformations, the sentient beings who heard this would have doubts in their minds.

They transform sentient beings through skillful means. This is like Sariputra, Maudgalyayana, Purna Maitrayaniputra, Mahakasyapa, the three Kasyapas and so on, as well as Katyayana. These disciples [of the Buddha] all had their own strengths and shortcomings. In this way, they were all the same; within the Sangha, they [showed] their strengths and shortcomings. Their shortcomings were to let everyone know that this was incorrect. Sometimes, the Buddha was very direct in pointing out the shortcomings of His disciples and cautioned others not to make the same mistake. He also pointed out the strengths of His disciples and asked others to learn from their merits.

So, when they all manifested the appearances of unenlightened beings engaging in practice, they of course had their strengths and weaknesses. So, they made use of “various manifestations and transformations”. The sentient beings who heard this would have doubts in their minds. Can people like this really liberate their minds? Can people like this truly understand this subtle and wondrous Dharma? People like this still had these kinds of doubts. We have talked about the Three Poisons before. Even Sariputra had the shortcoming of being angry. Nanda also initially had the shortcoming of greed. The three Kasyapas all originally practiced heretical teachings. They practiced fire worship, which was a part of Brahmanism. They only practiced this type of fire worship. They were three brothers. Therefore, they are called “the Three Kasyapas”.

They show people that they have the Three Poisons. They also manifest the appearance of having deviant views. Showing they have the Three Poisons: For example, Son-of-Body harbored anger and Nanda was attached to his desires. Manifesting the appearance of deviant views: This is like the Three Kasyapas, who were previously brahmacarins and attached to delusion.

Of the Three Kasyapas, the first was Uruvilva Kasyapa. When we read the sutras, we recognize this person. His name was written in Chinese as “papaya grove”; “Uruvilva” is translated as papaya grove, because of the place where he practiced. It was close to this grove, so he was named papaya grove. Uruvilva Kasyapa was the eldest of the Three Kasyapas. At this place, he practiced, following an ascetic path through the use of fire. At the time, he had a very good reputation. So, the spiritual practitioners there respected him very much. That kingdom had a large population of people who felt great respect for him when they saw him. Later, the Buddha, in His compassion, went to bring him in. Of course, there was a story behind this. The story is quite long; there is not enough time for it.

The first of the Three Kasyapas was Uruvilva Kasyapa. It is translated into Chinese as “papaya grove.” As he lived close to this grove, he was named accordingly. In leading and protecting the fourfold assembly and providing them with the four offerings so they would never lack anything, he was foremost.

We should know that. Uruvilva Kasyapa was well-known by Buddhist practitioners. He was not only renowned among Buddhists. In that land, before he became a monastic, he already had a very high status [in society]. However, after renouncing the lay life, he became a leader within the monastic assembly. He was in charge of protecting the fourfold assembly, comprised of bhiksu, bhiksunis, upasakas and upasikas. For their livelihood, [they relied] on four kinds of offerings, food to eat, clothing, shelter and medicine. He took responsibility for all this and served the members of the Sangha. He was the one who served the monastic assembly. He “protected the fourfold assembly and provided them with the four offerings”. Clothing, food, shelter [and medicine] were all what he took responsibility for, so they would never lack anything. “[In this] he was foremost”. The Buddha praised him for taking such good care of the Sangha. The things monastic practitioners need to live are nothing other than these four offerings.

The second of the Three Kasyapas was Gaya Kasyapa. Gaya is Sanskrit. It has been translated into Chinese as “city.” As the place he lived was located seven yojanas south of the city of Rajagrha,. By observing all phenomena and remaining completely unattached, in teaching and transforming sentient beings, he was foremost.

Gaya Kasyapa also practiced the ascetic path of fire. But he lived in a place seven yojanas south of the city of Rajagrha. Therefore, the place he lived in was very close to the city; it was only about seven yojanas away. So, he still lived among people, but he engaged in the practice of worshipping fire.

“By observing all phenomena and remaining completely unattached, in teaching and transforming sentient beings he was foremost”. When the Buddha went to bring him in, he saw that his older brother had already been transformed by the Buddha. Even his older brother was willing to accept the Buddha’s teachings and transformation. The Buddha must have been the one who, during their process of spiritual practice, led them to break through ignorance. In their lives, the Buddha was the great guiding teacher of their wisdom-life. Thus, [Gaya] gave up his old spiritual practice and dedicated himself to the Buddha-Dharma. After listening to the Buddha-Dharma, he understood the Four Noble Truths and all kinds of causes and conditions. He “observed all phenomena and remained completely unattached”. He understood that all phenomena are just illusory. Because of his deep understanding, he could also teach and transform sentient beings. Therefore, he was foremost at this. Within the monastic assembly, he was also one who concealed the Great and manifested the Small.

Third was Nadi Kasyapa.

The third of the Three Kasyapas was Nadi Kasyapa. Nadi is Sanskrit. It is translated into Chinese as “river”. In keeping a tranquil and calm mind, conquering the knots of karma and practicing diligently, he was foremost.

As for Nadi Kasyapa, Nadi is Sanskrit, which was translated into Chinese as “river”. He was the third among the brothers. The place he practiced was the bank of a river, and he also practiced the ascetic path of fire. One day, he saw an object floating downstream on a river. When he looked, he saw it was a tool that his oldest brother used in his ascetic worship of fire. “Was that a tool for ritual?”. “Why was it carried here by water?”. “What happened?”. After that, he came to understand that his oldest brother and second eldest brother had given up this ascetic worship of fire. They had taken refuge in the Buddha and accepted the Buddha’s teachings and transformation.

So, because of this, he also began to accept the teachings of the Buddha. Thus, “In keeping a tranquil and calm mind, conquering the knots of karma and practicing diligently, he was foremost”. Once he entered [the Sangha] and began practicing, he completely eliminated all of his afflictions. As for all of his “knots,” which refer to ignorance, he had already untangled these knots of ignorance. So, he single-mindedly and diligently practiced, seeking to awaken himself.

The three brothers took different approaches. The eldest brother was willing to serve others by providing the four offerings. The second brother understood the Dharma and was able to expound the Dharma to others. The third brother only sought to benefit himself. See, the three brothers had three different approaches. In short, spiritual practice depends on our minds.

Next it says, “My disciples, in such ways, transform sentient beings through skillful means”.

My disciples, in such ways, transform sentient beings through skillful means. In the Four All-Embracing Virtues, this is the practice of working together. When working together with others, they show acts of the Three Poisons and manifest an appearance of having deviant views. Thus they entice those who are lost so they have an appearance that is easy to follow.

[The Buddha’s] disciples were like this, going among the people. “In the Four All-Embracing Virtues, this is the practice of working together”. Purna and the Three Kasyapas all practiced the Four All-Embracing Virtues among people. Everybody knows the Four All-Embracing Virtues, charitable giving, beneficial conduct, loving speech and working together. They used these to transform sentient beings.

So, “They show people that they have the Three Poisons”. “They also manifest the appearance of having deviant views”. Though their physical appearance was of a bhiksu, they wanted to let everyone know, “In the past, I also lived like that. Now, I am telling everyone that I have changed; I am engaging in practice. Now I wish to help everyone understand my spiritual state”. In the past, they practiced heretical teachings, but now had taken refuge in the Buddha-Dharma. “Now I should let everyone see this. With the Right Dharma I am cultivating now, I have thorough and unobstructed understanding”. In this way, “They entice those who are lost”. They entice those Small Vehicle practitioners who still cannot open up their minds. They patiently guide these people like this. They were able to do this. When people saw them, they felt as if they were telling their own story. “If you are able to achieve this, I should be able to learn from you”.

So, “If I were to speak of all their various manifestations and transformations”.

If I were to speak of all their various manifestations and transformations. The Buddha could speak, one by one, of each of their deeds of manifesting skillful means.

If the Buddha were to speak of all the various manifested skillful means of all His disciples, in fact, “The sentient beings who heard this would have doubts in their minds”. He wanted to tell everyone about how these disciples gave mindfully, but if he did, the sentient beings who heard this would still be unable to open up their hearts. They would still have some doubts. Since these people were like this, why did those with great aspirations still live among them? So, they still had doubts. When the Buddha had reached this point, He still felt a little helpless. So, “Now He is only speaking of it briefly”. He just told them about this briefly today. If He were to explain this more thoroughly, then people will have even more doubts. So, that is all He would say then. He only talked about this briefly. He might never be able to fully expound everything. He feared that if everyone heard, they would have even more doubts.

Those sentient beings who heard it would have doubts in their minds. Now He is only speaking of it briefly. He did not dare explain it all, because He feared that those who heard it would give rise to doubts.

In summary, we must be mindful! All people intrinsically have Tathagata-nature that is free of greed and attachment. As we later gave rise to greed and attachment, we have since reproduced many afflictions. We need to always be mindful in our daily living. There are still people who cannot understand, so we need to know that the Buddha uses many methods and skillful means, secretly enticing with hidden understanding. For Small Vehicle practitioners to expound Bodhisattva teachings is not impossible. As we all engage in spiritual practice, some have deep comprehension of the Dharma. When I see disciples expounding the Dharma, I am very happy. These are the realizations they have. So, we must have respect for one another. When we hear the teachings, we should also put them into practice. We should not give rise to attachment to appearances. Therefore, we must always be mindful.

Ch08-ep1130

Posted on August 29, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 8

Episode 1130 – Ridding Craving to Purify Buddha-Lands

>> “Those with few desires rid themselves of craving and defilement. They renounce samsara and wish to escape the Three Realms. Although they only benefit themselves with the work of the Hearers, they are in fact purifying their own Buddha-lands. Not only do they hide the Great and manifest the Small, they even go among heretical practitioners. They engage in extended, uninterrupted practice with nothing further and with respect, cultivating unity, harmony and love.”

>> “They have liberated countless beings, enabling them all to reach attainment. Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood. Inwardly they secretly practice as Bodhisattvas and outwardly manifest as Hearers, with few desires, renouncing samsara. Actually, they are purifying the Buddha-land.”

>> “They show people that they have the Three Poisons. They also manifest the appearance of having deviant views. My disciples, in such ways, transform sentient beings through skillful means. If I were to speak of all their various manifestations and transformations, the sentient beings who heard this would have doubts in their minds.”

>> They show people that they have the Three Poisons. They also manifest the appearance of having deviant views: Showing the Three Poisons: For example, Son-of-Body harbored anger, and Nanda was attached to his desires. Manifesting the appearance of deviant views: This is like the three Kasyapas, who were previously brahmacarins.

>> Three Poisons represent the chronic afflictions. Deviant views represent the acute afflictions. When sentient beings have such illnesses, noble beings cure it accordingly by using poison to counteract poison, enabling them to heal themselves.

“Those with few desires rid themselves of craving and defilement.
They renounce samsara and wish to escape the Three Realms.
Although they only benefit themselves with the work of the Hearers,
they are in fact purifying their own Buddha-lands.
Not only do they hide the Great and manifest the Small,
they even go among heretical practitioners.
They engage in extended, uninterrupted practice with nothing further
and with respect, cultivating unity, harmony and love.”

By hearing and seeing this, we should be able to understand! “Those with few desires rid themselves of craving and defilement. They renounce samsara and wish to escape the Three Realms.” This is what Small Vehicle practitioners uphold and practice. They have few desires. As spiritual practitioners, we should all have few desires. This does not only apply to Small Vehicle practitioners. All of us, at the start of our spiritual practice, must have fewer desires and be content. Having few desires is the foundation of spiritual practice. To “rid oneself of craving and defilement” is to have few desires, no cravings and no defiled attachments. This is how we should engage in spiritual practice. But Small Vehicle practitioners only do so because they renounce cyclic existence and wish to escape the Three Realms. Thus, in their spiritual practice, they practice to have few desires and to rid themselves of cravings. This is how they engage in spiritual practice; this is what they practice. “Although they only benefit themselves with the work of the Hearers, they are in fact purifying their own Buddha-lands.”

These are Hearers, who only seek to awaken themselves. “In my spiritual practice, this is my fundamental responsibility. This grounded spiritual practice is my fundamental duty. If I can do this, I will not have to come back and transmigrate in the Six Destinies. I will naturally escape the Three Realms.” These are Hearers, who seek to awaken themselves. They think that by engaging in spiritual practice to benefit only themselves, they are purifying their own Buddha-lands, that by only purifying themselves, they purify their nature of True Suchness so it will not become defiled. Actually, if they do not enter the Great Vehicle, if they do not experience all the kinds of principles in the world, how could they transcend [cyclic existence]? How would they be able to experience the truth of all the principles of all things of the world? So, we must engage in spiritual practice to reduce our desires and cravings, but not just to renounce samsara and escape the Three Realms. There is no need to keep seeking to renounce samsara and escape the Three Realms. In our spiritual cultivation, we should open our hearts and get involved to help other people. We should not just seek to awaken ourselves or to bring purity to our own spiritual state. That is not all there is.

So, in the Sangha, some had already formed great aspirations. Thus, “Not only do they hide the Great and manifest the Small, they even go among heretical practitioners.” When the Buddha was in the world, there were Hearers practicing the Great Vehicle. Because they secretly practiced as Bodhisattvas while outwardly manifesting as Hearers, they would sometimes go among heretical practitioners. Because their spiritual aspirations were firm, when they debated the principles with heretical practitioners, they could even transform these people who had deviant understanding and views. They would even be able to bring these people in.

Wasn’t Purna Maitrayaniputra just like this? He asked the Buddha’s permission to go to places with heretical teachings, where people were very stubborn. He wanted to go there to transform those people. The Buddha was worried, so He said to him, “In these places, their beliefs have gone astray. Their understanding and views have deviated. Everyone there is prejudiced; everyone there is stubborn and mean. It is very dangerous for you to go to that place. Once you reach there, won’t you be insulted and verbally abused?” Purna replied, “Do not worry. I still must be grateful to them, for they are only verbally abusing me and not physically harming me.”

Everyone knows this story. He had such firm aspirations. Even at the end when the Buddha said, “If they harm you or take your life, if, because you want to go there to teach, you end up sacrificing your life in that place, how would you feel about it?” [he said,] “I would be very grateful to be liberated of the karmic conditions of this life. If I had not formed causes with these people, there would be no effects. If I lose my life in that place, it is my past causes and conditions leading to karmic retributions in this life. So, if, at that place, they allow me to be liberated from these causes and conditions, then I must express my gratitude toward them.” When the Buddha heard this, He was put at ease and was happy.

Purna Maitrayaniputra went to that place, and as it turned out, he was there for some time; with the appearance of a bhiksu, he went among the people there. In the beginning, he saw that some people had become ill and needed medicine. He was knowledgeable in medicine too, so he immediately went to collect some medicine, prescribing the right medicine for the illness in order to treat their physical condition. He saw the suffering of the impoverished, so he quickly went to other villages to ask for alms, to ask for provisions to help these impoverished and suffering people. When he saw people suffering from the afflictions of cyclic existence, he was able to gradually teach them the Dharma, explaining birth, aging, illness and death, the natural course of life. He taught these people the law of karma, taught them the Four Noble Truths and so on. So, the stubborn minds of these followers of heretical teachings were able to be tamed. They also formed aspirations and were willing to engage in spiritual practice. For those who wished to engage in practice, he would, group by group, send them back to the Buddha’s Sangha; the Buddha would then ordain them as monastics.

This is what Purna Maitrayaniputra did. In the Sangha, he even put aside his own status and worked alongside everyone else, transforming people through “working together,” transforming all his fellow spiritual practitioners. When he returned and went among the bhiksus, he manifested the appearance of a Hearer and lived the same lifestyle as everyone else. When he went out, he was a Bodhisattva a Bodhisattva-Hearer, a Bodhisattva with the appearance of a bhiksu. This way he could, in accordance with capabilities, teach the Dharma through his own example. This was Purna Maitrayaniputra. He did not merely hide the Great and manifest the Small, humbling himself like this as he hid and set aside the fact that he was already walking the Bodhisattva-path. So, when he went among heretical practitioners, he was able to transform them so that the entire village would have faith in the Buddha and have right understanding and views.

This is how, in his spiritual practice and daily living, he was able to harmonize with the assembly and go among the people. When he returned, he harmonized; when he went out, he went among the people. He could go among people without allowing their afflictions and ignorance to affect his mind. This is the correct perspective that spiritual practitioners should have and the bearing of a true practitioner. This was what Purna Maitrayaniputra cultivated in his spiritual practice. He engaged in practice with nothing further, extended practice, uninterrupted practice and practice with reverence. He also practiced with reverence, with harmonious love. This is the way of a. Great Vehicle spiritual practitioner, one whose example we should all follow.

We can see that this is just like our Living Bodhisattvas in the world today. Wherever there is suffering, Tzu Chi Bodhisattva-volunteers will be there, coming together from distant places to bring relief. In Serbia, we have a group of Tzu Chi volunteers. Volunteers from many countries in Europe all gathered in Serbia. They have had to overcome a multitude of obstacles. Every day, they receive the recognition and respect of the local people. In that place, they offer hot meals, providing a total of over 900 meals. They held distributions there, giving of themselves for the refugees.

In Serbia, there is a charity organization. This organization, S.O.S., saw the love from our Tzu Chi volunteers and how they persisted without giving up over such a long period of time. Over a span of ten-plus days, they maintained this same mindset and attitude. They acted with such respect, love and harmony. They showed respect for each other, toward the local people, toward the local officials and when going to purchase [goods] and so on. All of this caused whoever saw them to always feel joyful; the volunteers were so friendly. So, when this group, this charitable organization, saw this, their hearts gave rise to joy. They came on their own, as a group, to join our Tzu Chi volunteers. This group’s name is S.O.S. They joined us like this and started helping us.

This charitable group expressed their willingness to work with Tzu Chi. So, our group of volunteers from Europe, in that country, were at first very unfamiliar with everything. It was a country that they did not know well. Now, they have become very familiar with it. Everyone seemed to be part of one family, with mutual love in every interaction. This was for the sake of this group of refugees who were stuck in that place, unable to move forward or go back. This was unbearable suffering! This Serbian charitable organization was made up of local Serbians. There were also the Tzu Chi volunteers from over ten European countries; everyone came together to help the refugees. We can see that they were truly [so dedicated]. They opened up their own kitchens to us. This charitable organization also had kitchens and made space available in their kitchens to prepare over 900 hot meals. So, we saw this group of people preparing these 900 hot meals.

Having prepared these hot and steaming meals, they invited the refugees to sit in the chairs surrounding the tables. In that place, everyone had a smile on their face. Though the hot meals had not yet been served, everyone waited there. Who knows how long it had been since they had last had a warm meal? They betrayed feelings of such anticipation.

When they were ready, the hot meals started to be brought in, plate by plate. Everyone uncovered these hot and steaming [meals] and ate them with smiles on their faces. Even the very young children were smiling in this adorable way. There was joy on everyone’s face. They displayed such radiance, as if they were emitting light. We often mentioned being “illuminated by radiance.”

When everyone saw the Tzu Chi volunteers come in, they quickly put their spoons down. With both hands, they gave us two thumbs up. Everyone was very happy. This requires spiritual practice; [the volunteers] had to have been connecting with the Dharma for a long period of time, to the point that they had trained their minds to not cling to any sense of self, to have no desire for their own enjoyment. They only worked to help suffering sentient beings. Everyone was so willing that they paid out of their own pockets to take a flight or a long drive to Serbia.

I heard how, over these few days, everyone there is tired. There were also many people who got caught a cold. The doctors there heard that there were sick people in our group, so the doctors took the initiative to come to us, expressing that they wanted to check on us and bring medicine to treat our sick volunteers. This is how, in giving to help others with love, we were also loved by others; this [kind of mindset] made the locals willing to work with us, to cooperate in our charity work. Some of our volunteers became ill and fatigued, but there were these doctors there who were willing to bring medicine to treat our illnesses. So, we ourselves received charitable medical care.

This is how everyone in the world is like one big family. The power of love comes from this mutual respect. All this requires an extended period of time, practice with nothing further, extended practice, uninterrupted practice and practice with reverence. The physical distance was not a limitation. Though they came from so far away, from England, France, Germany or even… there are so many countries I cannot list them all. There were people from 12 countries who traveled such great distances. They were willing to come. They seized the time, making every second count. They created good affinities with people through mutual respect and love, working with the local people in harmony. They mutually inspired each other’s love. This is what our Bodhisattvas are doing now. They are Living Bodhisattvas.

The Buddha hopes for us to cultivate the Bodhisattva-practice. “Bodhisattvas arise because of suffering sentient beings.” Wherever sentient beings are suffering, Bodhisattvas will go to bring them relief. Though we may not be able to always give them a place to live their lives in peace and joy, in the course of their [flight], we do our best to help them for the few days we are there. For those few days, we put all of our hearts into helping them. Of course, in interacting with everyone, we hope that everyone can be reverent in their respective faiths, so in everyone’s heart a seed of love is planted. Then, when they later find a peaceful place and are able to improve their lives, they will also be able to help others.

This is love. We can enable love to circulate in this way, so people continually help each other. So, we do not only want to have few desires and be content, to be undefiled by afflictions or ignorance. We are not seeking to benefit only ourselves. We give without expectations and help others with love. No matter the place, we do not discriminate because of religion. We see them all as people, so we go among them to help those in suffering. The people we interact with are locals with loving hearts. In these places [like Serbia], we inspire all people to come together to help others with love. We do this with no rejection of any religion. To be loving is to show mutual respect for all. With this love, we work together in harmony to help those in suffering.

Come, after this, let us look at the sutra. The previous sutra passage states,

“They have liberated countless beings, enabling them all to reach attainment. Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood. Inwardly they secretly practice as Bodhisattvas and outwardly manifest as Hearers, with few desires, renouncing samsara. Actually, they are purifying the Buddha-land.”

Though they practice the Small Vehicle Dharma, bringing purity to their own minds, actually, in this way they can gradually move toward the Great Vehicle. Among Small Vehicle practitioners, there are some who hide their Bodhisattva-practice. Outwardly, they manifest appearances of Hearers. In this way, they diligently guide people in. This is how Purna [practiced] from dust-inked kalpas ago until now. Similarly, in Sakyamuni Buddha’s Sangha, he put aside his status to transform others. He had already transformed many people.

So, next we have this following sutra passage, which states,

“They show people that they have the Three Poisons. They also manifest the appearance of having deviant views. My disciples, in such ways, transform sentient beings through skillful means. If I were to speak of all their various manifestations and transformations, the sentient beings who heard this would have doubts in their minds.”

Purna manifested the appearance of a Hearer. Though he had purified his mind and Buddha-land, he still manifested this Small Vehicle practice to “show people that [he has] the Three Poisons.” He used the Hearer Vehicle to engage in spiritual practice to let everyone know that this is how to engage in spiritual practice. The world has many afflictions and much ignorance, which all start from the Three Poisons. Where are the Three Poisons? He wanted to help us understand the Three Poisons and deviant views and so on. There were many disciples who manifested this appearance to help people know to engage in spiritual practice. The Three Poisons arise from our minds. Deviant views also arise from our perspectives. This all depends on the Three Poisons in all of our minds.

They show people that they have the Three Poisons. They also manifest the appearance of having deviant views: Showing the Three Poisons: For example, Son-of-Body harbored anger, and Nanda was attached to his desires. Manifesting the appearance of deviant views: This is like the three Kasyapas, who were previously brahmacarins.

This is like Son-of-Body. Who is Son-of-Body? It is Sariputra! Everyone needs to remember that. Sariputra is Son-of-Body. Sariputra harbored anger. Once, the Buddha told a story about Sariputra. After a poisonous snake bit the king’s body, the poison began to take effect. Everyone needed this poisonous snake to take back its venom in order to save this king. This is just like how we now say that, when bitten by a snake, we need to quickly see what kind of snake bit us. If we know what kind of snake it is, we can inject the [right] serum. The serum comes from the snake’s venom. After the pharmaceutical company refines it, it is called serum, which can be used to neutralize the poison. Even in the past, it was the same.

So, this king’s life was in danger. The ministers caught the snake, wanting it to take back its venom. The snake said, “Since I have already injected it, it is not possible for me to take it back.” But these ministers, in order to save the king, continued to threaten the snake to get it to take back its venom. However, the snake was unwilling. So, they made a pit of fire. They dug a pit and lit a fire inside it. Having lit the fire, they told the snake, “If you do not take back your venom, you will be thrown into the pit of fire, and the fire will burn you to death.”

But this snake was stubborn; he was so firm in his hatred. He was unwilling; he would rather have been thrown into the fire than take back his venom. This is what the Buddha had said before about Sariputra’s stubborn attachment. He was so stubborn; this is how his mind was. The Buddha wanted him to diligently practice, but to change his erroneous ways was not so easy. Every one of the Buddha’s disciples also had their own habitual tendencies.

So, the Buddha told everyone this story of the snake. In the past, Sariputra was so stubborn. Though he was foremost in wisdom with a firm will to practice, he was still very stubborn. In the past, he had this kind of temper. Even now he still had this kind of stubbornness; it had not yet been completely eliminated. So, our spiritual practice is working on our habitual tendencies. Our habitual tendencies from long ago in the distant past follow us through cyclic existence. One poisonous snake, even after engaging in spiritual practice for such a long time, still had these habitual tendencies. So, the Three Poisons are like the temper that Son-of-Body, Sariputra, had harbored. That was in the past.

Three Poisons represent the chronic afflictions. Deviant views represent the acute afflictions. When sentient beings have such illnesses, noble beings cure it accordingly by using poison to counteract poison, enabling them to heal themselves.

“Nanda was attached to his desires.” Nanda was the Buddha’s half-brother, as he had a different mother. He was the Buddha’s younger brother. He was of the same father but his mother was the Buddha’s aunt. His name was Nanda. His appearance was very dignified, and he was also born a prince. He had already married; his wife, the prince’s consort, was very beautiful. The two were greedily attached to love, taking pleasure in romance and desire. One day, the Buddha intentionally brought His alms bowl and walked by the balcony of the place where the prince lived. As He passed, the prince was on the balcony with his consort, taking joy in pleasure, happily indulging in the joys of the world. From the top, looking down, he saw that the Buddha’s alms bowl was empty. He quickly came down from the balcony and took the Buddha’s alms bowl, filling it with food and rice. When Nanda brought back the alms bowl, the Buddha had fixedly gone on His way. Nanda followed with the alms bowl of food, quickly trying to bring it before the Buddha. However, the faster he walked, the further the Buddha got from him. So, he kept on following the Buddha until he reached the Buddha’s abode.

The Buddha received the food and then taught the Dharma to Nanda. At that time Nanda blurted out, “So spiritual practice is the path to liberation!” The Buddha replied, “Nanda, you must engage in spiritual practice.” With this, “Nanda, you must engage in spiritual practice,” He called on everyone, “Come, disciples, bhiksus, everyone help Nanda shave his head.” This way, Nanda could not escape, and they began to shave his head. However, though on his body he wore a kasyaka, the robe of a bhiksu, though he had already become a bhiksu, every day he still thought of the consort he had as a prince. He missed the pleasures he enjoyed in the palace. So, every day, he yearned, day and night, wishing to go back.

One time, when everyone went out to ask for alms, he remained, and seeing that everyone had left, he took this chance to quickly run home. The Buddha had to call people to bring him back. He then began to teach the Dharma to Nanda again. He brought Nanda to a quiet place to meditate, so that Nanda could see. “See, this place is so calm. See these monkeys picking fruits to eat? Do you see the male, female and baby monkeys?” Nanda replied, “Yes, sentient beings are quite pitiable. The female monkey is so ugly, but the male monkey still cherishes her so. This whole family [is so pitiable].”

The Buddha smiled at Nanda. When Nanda saw the Buddha’s rare smile, he asked the Buddha, “Venerable Buddha, I just said these words and you smiled. Does this mean anything?” The Buddha said, “Come, Nanda. You said this female monkey is ugly, right? Yes. I will take you to see beautiful women. Where? How beautiful? My consort is the most beautiful. Is your consort really that beautiful? Come, sit and meditate here. Focus your mind.” So, He told Nanda to sit and focus his mind, to not give rise to a single thought.

Suddenly, it felt as if his mind began to float. He saw, in this state, a grand palace. This was like nothing in the world. He saw a large group of beautiful women. “How are these heavenly women so beautiful, and how are there so many?” The Buddha said, “Go over and ask them.” When he asked, [they said,]. “This palace is for the future. Now that Nanda has vowed to engage in spiritual practice in this world, in the future, his blessings will allow him to be born in the heaven realm. This palace in heaven is being created for him.” They said, “The group of us here are all practicing music and dance. We are waiting for Nanda to be born in heaven, then all of us will serve him.”

Nanda heard this and thought, “Is this really true? Is this state really true?” The Buddha called to him, “Nanda, come. What do you see? Venerable Buddha, why did you wake me up? I had already reached….” He told the Buddha about this state. The Buddha said, “Yes, you must engage in spiritual practice. You need to cultivate blessings so that, in the future, you can be born in heaven. What is it like, compared to your life now?” Nanda said, “Of course it is very good. Comparing [my life to this] is like comparing the monkeys’ lives to those of humans. Once I reach heaven, how can the retinue I have in the world compare to that in heaven? They cannot be compared!”

“Now, Nanda, calm your mind again.” Nanda thought the Buddha was allowing him to return to the heaven realm, so he quickly calmed his mind again. As he began to calm his mind, his body seemed to sink further and further down. The state that he saw was filled with piteous cries and suffering, the great state of the hell realm. There were all kinds of torture devices, all kinds of suffering. He also saw a great cauldron. There were people around it, and [under] this great cauldron they began to light a fire. They had brought over much firewood and had begun to start a fire there. As the fire began to catch, all the oil that filled the cauldron began to heat up.

As this happened, Nanda was there watching and was terrified. “What exactly are you trying to do? Why are you heating up so much oil? The fire is so fierce; what is this for?” They said, “We are waiting. We are waiting for one who will transgress, who craves the five desires. Right now he is in the Buddha’s Sangha, engaging in spiritual practice. His name is Nanda. Because he does not uphold the precepts and craves the five desires, when he leaves the human realm, there will be this big cauldron of oil waiting for him to arrive.”

When he heard this, he was scared out of his wits. The Buddha did not have to call; he woke himself. He still remained very frightened. The Buddha asked him, “What happened?” He asked, “Venerable Buddha, are the human and heaven realms real?” The Buddha replied, “Yes, they are real. Those who engage in spiritual practice and do supreme good will be born into heaven. Those who do supreme evil fall into hell. Is hell really filled with such suffering? That is not even the real suffering. Hell consists of many layers. Further down, not only do people suffer, the time they spend there is very long. The time in heaven is long. The time in hell is also long. The time in the human realm is painfully short. But with the karma you create here, if it is positive, you will enjoy happiness for a long time in heaven. If you create evil, then you will suffer in hell for a long time. So, you must believe in the law of karma!”

The Buddha gave Nanda many teachings, and Nanda finally solidified his spiritual aspirations. From then on, Nanda focused on eliminating his desirous thoughts. In short, whether the Three Poisons or deviant views, all is created in the human realm. We need to be mindful and remember, in our spiritual practice, that we must have right understanding and views. We need to have few desires, be content and eliminate our greed. Also, when we go among people, we must not become defiled. This is the most important method of practice for spiritual practitioners. Otherwise, we will have deviant understanding and views. In the past, the three Kasyapas followed heretical teachings. The Buddha guided them to enter the Buddhist path.

So, in learning the Buddha’s teachings, we must be mindful. [Life] in the human realm is painfully short, but the time in heaven and hell is very long. If we are not careful, we can fall into hell, into unbearable suffering. As for hell in the human world, we see there are many hells in our world today. Sentient beings facing unbearable suffering truly need Living Bodhisattvas in the world to go help them. So, we need more people to form Bodhisattva-aspirations and walk the Bodhisattva-path. We must always be mindful.

Ch08-ep1129

Posted on August 28, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 8

Episode 1129 – Bodhisattvas Manifesting as Hearers

>> “Those with limited capabilities seek the teachings of the Small Vehicle. They become indolent and retreat from their Great Vehicle vows. With the Buddha’s skillful, provisional means and their hidden understanding, [Bodhisattvas] entice, transform and deliver, enabling sentient beings to enter the Buddha-wisdom and the inconceivable Dharma of liberation.”

>> “They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom. Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers.”

>> “With countless skillful means, they transform all kinds of sentient beings. They say that they are Hearers, with far to go to the path to Buddhahood.”

>> “They have liberated countless beings, enabling them all to reach attainment. Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood. They inwardly secretly practice as Bodhisattvas and outwardly manifest as Hearers, with few desires, renouncing samsara. Actually, they are purifying the Buddha-land.”

>> They have liberated countless beings, enabling them all to reach attainment: They conceal the Great and reveal the Small. Through this skillful means, they have liberated countless sentient beings, enabling them to reach attainment of the world-transcending path.

>> Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood: Though those they transform take delight in the Small and grow lax and tired on the One Vehicle path, they can gradually, using this Dharma, entice them to advance, and can protect them with the Buddha’s wisdom.

>> Those who do not work hard to stop evil and practice good are called indolent. Those nurturing defiled attachments are also called indolent. Those whose hearts lack courage need beneficial friends to use the Four All-Embracing Virtues to teach diligence to cure them.

>> Those who are indolent are burdened by all actions. If householders are indolent, they will lack food and clothing and their family affairs will not prosper. If monastics are indolent, they will not be able to escape the suffering of samsara.

>> Inwardly they secretly practice as Bodhisattvas and outwardly manifest as Hearers: Seeking to benefit oneself and benefit others and perfect the Buddha-fruit is the great practice of the Bodhisattvas. Inwardly, they secretly hide their Bodhisattva practice and outwardly manifest as Hearers. Although those of limited resolve always want to be indolent and retreat, [Bodhisattvas] instead gradually teach them and eventually enable them to attain Buddhahood. This is how they inwardly follow the practice of Bodhisasttvas yet outwardly manifest the appearance of Hearers.

>> [Seemingly] with few desires, loathing samsara. Actually they are purifying the Buddha-land: Outwardly they practice as Hearers, renouncing samsara. Inwardly they are actually Bodhisattvas, playing freely within spiritual powers to purify the Buddha-land. They enable sentient beings to have few desires and to loathe samsara so as to purify sentient beings’ minds. This is actually purifying the Buddha-land of their own minds

“Those with limited capabilities seek the teachings of the Small Vehicle.
They become indolent and retreat from their Great Vehicle vows.
With the Buddha’s skillful, provisional means
and their hidden understanding, [Bodhisattvas] entice, transform and deliver,
enabling sentient beings to enter the Buddha-wisdom
and the inconceivable Dharma of liberation.”

Practicing the Great Vehicle Dharma is hard work! It is difficult to practice! To practice the Great Vehicle Dharma, we must establish a firm faith. But in truth, the Great Vehicle teaching, the teaching the Buddha gave us, is not merely about awakening ourselves; we must benefit others as well. We must even go among the people without becoming defiled by their afflictions and ignorance. “Emerging from the mud without being contaminated” is the skill of the lotus flower. We must have this as well. Among the Buddha’s disciples, there was a disciple who could do this. He hid his Bodhisattva-spirit and manifested the appearance of a Hearer. He lived together with the Hearers, the Small Vehicle practitioners. He knew that Small Vehicle practitioners’ capabilities had not matured enough yet. Thus there was no need to teach them the Great Vehicle Dharma.

The Buddha also spoke about this in the Chapter on Skillful Means and in the Chapter on Parables. Only those with great faith and great capabilities would be able to accept this. Those who accept joyfully, are willing to give to others and put the teachings into practice, are those to whom He would teach the great principles of the Great Vehicle Dharma. If someone was not able to accept it and was unwilling to form aspirations, then for a person like that there was no need to force them. If we have them shoulder the great responsibility of teaching the Great Dharma, they will be unable to carry it, and instead they will slander it. Instead, they will hurt themselves with it and will also slander it. Previously, the Chapters on Skillful Means and on Parables both mentioned this. This was how the Buddha, in His wisdom, taught according to capabilities. Talking about the principles is not difficult. Tailoring them to people’s differing capabilities is the part that is difficult!

So, Purna Maitrayaniputra could do this as well. He had learned the Buddha’s skillful means, had completely absorbed them. Normally, he would go out to do what the Buddha wanted to do, to teach the Dharma the Buddha wanted to teach. Upon returning to the Sangha, he concealed his Bodhisattva-practice and appeared the same as the ordinary Hearers, as the practitioners with limited capabilities. In the Sangha, he practiced the Six Points of Reverent Harmony. He did the same work, lived the same way. This set an example for the Sangha. The Buddha still continually praised him.

In this current sutra passage, the Buddha is praising Purna and bestowing a prediction of Buddhahood upon him. His merits and virtues for attaining Buddhahood in the future were repeated once again in verse for everyone to hear again and further understand how. Purna Maitrayaniputra concealed his Great Vehicle [spirit] and Bodhisattva-practice. In the Sangha he worried about the spiritual practitioners around him. If he were to teach them the Great Vehicle, they might move away from him, making it impossible for him to fit in with them.

So, Small Vehicle practitioners, people with limited capabilities, fear the Great Vehicle Dharma. Those with limited capabilities will fear the Great Vehicle Dharma. These people “become indolent and retreat from their Great Vehicle vows.” If people have not formed great aspirations and we teach them the Great Dharma, they will become afflicted and scared. If we have them shoulder this responsibility, they will retreat to the point where they dare not engage in practice at all. So, “Those with limited capabilities seek the teachings of the Small Vehicle.” People like this know [all the teachings], it is just that they are unwilling to go out, unwilling to go among people and unwilling to mix with them to patiently transform them with the Dharma. They are unwilling to do any of these things. So, they “become indolent and retreat from their Great Vehicle vows.” They might have wanted to engage in practice. When they first accepted the Buddha-Dharma, they had the aspiration to attain Buddhahood; they admired the Bodhisattvas and how they go among the people. They had this kind of admiration and this desire to learn. But after some time goes by, they “become indolent and retreat from their Great Vehicle vows.”

During the Buddha’s lifetime, there were already disciples like this, let alone for us today. So, in order to help all sentient beings not become scared and thus retreat from the Great Vehicle Dharma, He patiently guided them step by step. Purna Maitrayaniputra emulated the Buddha and learned all kinds of skillful, provisional means. With “hidden understanding [he] enticed them,” transformed and delivered them. Hidden understanding means that in order to be together with everyone, to live among them, he never let anyone know that he had this kind of talent, that he had formed such great aspirations, that he had transformed and delivered so many.

He concealed and hid his abilities to connect with everyone else in the assembly, so there would be no obstacles between them. Haven’t we talked about how he was without hindrances, how he was unobstructed when among others? They would have no reason to reject him, saying, “You are a Great Vehicle practitioner; you and I are walking upon different paths.” He would not be rejected by others. So, he was always so embracing and gentle, in harmony with people. Furthermore, when he was with others he could “entice them through his hidden understanding.” When together with everyone in this group of Small Vehicle practitioners and Hearers, he used skillful means to entice, transform and deliver them. He gradually influenced them, enticing them step by step. Thus he was able to go among people to transform sentient beings.

This was the Buddha’s hope, the aspiration of His one great cause. In this way he “enabled sentient beings to enter into the Buddha-wisdom.” He hoped everyone would be able to receive the Buddha’s wisdom, become equal to the Buddha and attain supreme, universal, perfect enlightenment. The intrinsic nature of True Suchness we all have must be uncovered. With this nature of True Suchness, we remain undefiled while among the people and exercise our wisdom of True Suchness. This was in the hopes that everyone could enter the Buddha’s wisdom, which is to unlock our nature of True Suchness and exercise it. We exercise the ability to go among people and deliver and transform sentient beings without being defiled by them, without being hindered by ignorance, afflictions. This is how Purna Maitrayaniputra made good use of the Buddha’s teachings. He had learned the Buddha’s skillful means. Thus, “With hidden understanding, [he] entices, transforms and delivers.” With this kind of ability, he hoped every single spiritual practitioner would all be able to “enter the Buddha-wisdom” and have wisdom equal to the Buddha’s. This was his heartfelt aspiration.

So, when “the inconceivable Dharma of liberation” can be comprehended by everyone, everyone can become liberated and everyone can avoid having ignorance and afflictions complicate their minds. Why must we keep afflictions in our minds? Sentient beings have ignorance. Sentient beings have this illness. Doctors need to cure sentient beings’ illness, not contract that illness themselves. Doctors must protect themselves. They must have immunity. When doctors go in to treat a patient, they must not become infected by the patient.

By the same principle, we sentient beings have an illness. Our illness is afflictions and ignorance. Afflictions and ignorance must be treated with Dharma-medicine. The Dharma-medicine needs to be [administered by] a great medicine king. These are Buddhas and Bodhisattvas. They know this Dharma-medicine can cure sentient beings’ illness of afflictions. So, we must give Dharma-medicine for afflicted sentient beings to take. While administering medicine, if a medicine king becomes infected by sentient beings’ illness of afflictions, then how can he deliver sentient beings? So, we must enter the Buddha-wisdom. The Buddha’s wisdom is inconceivable. Inconceivable wisdom like this is exactly what we need to learn. Is this difficult or not? It is not difficult at all; it is very simple. This can be accomplished in our world, just like how in Serbia, on March 11 (2016), the speaker of the municipal assembly from the city of Samac in Bosnia came to see our Bodhisattva-volunteers. He brought with him. Tzu Chi brochures that had been translated into Serbian. He made this special trip to deliver these simple publicity materials. This truly showed his genuine sincerity.

He had only gone back [to Bosnia] for a few days before returning with them. When Tzu Chi volunteers saw that this municipal speaker had returned, they were all very happy. After they received the Tzu Chi brochures in Serbian, they were even happier. They hurriedly reported to him that on March 10, one of the Serbian newspapers ran a full-page article that reported on everything Tzu Chi volunteers were doing there. The Tzu Chi volunteers also told him of how one of the Serbian deputy mayors had met with them, met with our Bodhisattva-volunteers. He brought up the fact that in the central and southern regions there are ten cities that are experiencing flooding. He was hoping that Tzu Chi volunteers would be able to go there to help the survivors.

We agreed to help them and even arranged that on March 16, we will go to those cities to assess the disaster. There are ten cities that are suffering floods, and they hope Tzu Chi volunteers can help.

After hearing this, the municipal speaker said, “If you want to go to those places to help, you need many trucks to deliver material goods.” He said that he was willing to provide these means of transport. This is what the municipal speaker indicated. He was also very kind and friendly. This is his neighboring country. Since our Tzu Chi volunteers had remained there, those 10-plus people, and were willing to take on such a heavy burden, he was willing to help again. He was very happy to provide these means of transportation. The Tzu Chi volunteers were very grateful that the municipal speaker continued to accompany them, continued to help them.

They expressed their gratitude to him and began planning [for the next phase]. In the place where they were currently providing assistance, the refugee committee then brought up with the Tzu Chi volunteers that staying at the waystation right now were 300-plus refugees, who were stuck there. These 300-plus people needed to be taken care of. There were nursing mothers who could no longer generate breastmilk. This is because they were malnourished. Without nourishment there is no milk. Their children are so small. They asked if Tzu Chi could buy infant formula to supplement the children’s nutrition. So, Tzu Chi volunteers hurried out to buy it.

The refugee committee, seeing the kindness of our Tzu Chi volunteers, also found a space for mothers to feed their babies. Then they further opened up a space for Tzu Chi volunteers to help provide nutritious food. So, [the volunteers] borrowed a kitchen, hoping that this [packaged food] could be prepared hot, so that the refugees could enjoy hot meals.

We can see these people in that place, giving of themselves in this way. In such a faraway place, they have been there for more than ten days; their living conditions were very harsh. But Tzu Chi volunteers willingly and joyfully gave of themselves in that place. They did not just help the refugees. Locally, there had been heavy rains and flooding in the central and southern regions. They also agreed to go and assess the disaster. The Bosnian municipal speaker was willing to help again, by providing the means of transport and so on. Think about it; isn’t this inconceivable?

They form great aspirations, make great vows and give willingly. Since they are giving to the people there, they were unstinting in their efforts. They were not thinking, “I’m here for ten days, and after ten days I will just go home.” The first group had already left, and now more volunteers have subsequently arrived. Those who are waiting to hand off their work had to slowly guide the arrivals, slowly hand over the work. Gradually, once there are enough people, they can start doing the heavy lifting again.

So, in speaking about it, these people are Bodhisattvas. They give rise to Bodhicitta and walk the Bodhisattva-path. They work willingly and do it joyfully, “enabling sentient beings to enter Buddha-wisdom.” This is how Bodhisattvas enter the Buddha-wisdom. With their wisdom, they are willing to give. Right now, when living beings are suffering most, fleeing only to be stuck at the border, as they were hungry and freezing in that place, they need [volunteers] with the hearts of Buddhas and the vows of Bodhisattvas. In that place, the volunteers went in as Buddhist practitioners, as part of this large organization, and gave with this love, this kind of attitude. The locals are Eastern Orthodox; they are of a different religion, but now they are willing to work with us seamlessly. Everyone has this kind of mutual respect.

Therefore, love exists equally among all sentient beings. All we need is to come together with sincerity. Saving sentient beings is not the work of one person. It takes many people together giving to help. So, the Buddha’s vow was to awaken everyone’s aspirations. Everyone intrinsically has Tathagata-nature, our nature of True Suchness, which we must awaken. Everyone must go among the people to give willingly and selflessly; that is very powerful. It is inconceivable. It can liberate people from suffering.

This comes from always looking at the Buddha’s teaching, at His skillful, provisional means. Thus “[With] their hidden understanding, [Bodhisattvas] entice, transform and deliver.” We saw that when the refugee committee witnessed the love of Tzu Chi volunteers, they immediately opened up a space at that waystation to help those nursing mothers to mix the formula and feed it to their children. This gave them a much bigger space, a more personal space. This is what love can do. They have now begun to accompany them. The locals have also awakened the love in their hearts. They have also joined the volunteers and are willing to give.

These past few days it has been raining. When the volunteers went into the warehouse, they saw that water had gotten inside. They had to rush to quickly get everything off of the floor right away. The floor was wet, and these things could not get wet. Think; there were only ten-plus people there and they had to take care of the distributions as well as help the refugees by providing them with hot meals to eat. Then they had to clean up the surroundings too. Indeed, my heart goes out to them. Yet, we can see they are always smiling. They do not seem in the least bit annoyed. This is truly going among people without any hindrances. No matter what they do, they begrudge no effort. When it comes to giving, just do it.

This sound so simple. Actually, it is “the inconceivable Dharma of liberation.” They are already liberated. They all run their own businesses, but over there they are willing to do these things. That is truly not a simple matter! It is because this is not a simple matter that it is so moving. The path of Living Bodhisattvas is walked in this way. As long as we do it willingly, with willingness, it is not difficult. Although it is not easy, if we are willing, then it is not difficult.

The previous sutra passage says,

“They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom. Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers.”

We have just spoken about the Great Vehicle and forming Great Vehicle aspirations. The Buddha’s disciples knew there were still many who feared the Great Vehicle and dared not accept the great wisdom. They delighted only in the Small Vehicle Dharma. So, those Bodhisattvas still had to do the same, hiding [their understanding] and acting like everyone else “acting as Hearers and Solitary Realizers.” Although they had formed Bodhisattva aspirations, they hid their secret practice as Bodhisattvas while outwardly manifesting as Hearers. We will see this again in the following passages. Inwardly they had the hearts of Bodhisattvas, while outwardly they manifested the appearance. Hearers and Solitary Realizers.

“With countless skillful means, they transform all kinds of sentient beings. They say that they are Hearers, with far to go to the path to Buddhahood.”

They themselves say, “I still have far to go. I am far from the Buddha. On the path to Buddhahood, there is still so much I don’t understand. I am just like the rest of you. We should all work hard. We must be diligent. We must make great effort. Whatever we hear from the Buddha’s speech, we must mindfully try to understand it.” Thus, “They still call themselves Hearers who have far to go before attaining Buddhahood.” They say, “I still have a long way to go in understanding the Dharma. So, all of us should diligently work together.” Since they had made Great Vehicle aspirations, they willingly humbled themselves, appearing just as everyone else did, while they sought the path to Buddhahood.

The following passage says,

“They have liberated countless beings, enabling them all to reach attainment. Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood. They inwardly secretly practice as Bodhisattvas and outwardly manifest as Hearers, with few desires, renouncing samsara. Actually, they are purifying the Buddha-land.”

This passage clearly reveals that they conceal themselves in this way. These Bodhisattvas manifested as Hearers to be together with everyone else. That way they could transform them. They could bring people to join together with them and thus be able to listen to them. Then they could gradually entice and draw them in. This way they could “liberate countless beings.” With Small Vehicle practitioners’ afflictions, how could they help them break through, how could they help them open up their minds and face the Great Vehicle, become willing to go among the people? This took a lot of effort. Delivering sentient beings is not something we can accomplish by ourselves. We must bring many people to give together with us. So, in this passage, it is already talking about “liberating,” how they liberated Small Vehicle practitioners.

“They have liberated countless beings, enabling them all to reach attainment.”

They have liberated countless beings, enabling them all to reach attainment: They conceal the Great and reveal the Small. Through this skillful means, they have liberated countless sentient beings, enabling them to reach attainment of the world-transcending path.

How do they enable others to reach attainment? “They conceal the Great and reveal the Small.” They conceal the Great Vehicle Dharma. “Though I understand the Great Vehicle teachings, though I have formed aspirations and made vows to go among the people, these are not things that. I can share with the others who are with me now.” So, because of this, they conceal the Great and reveal the Small. They manifest in the form of Hearers, when actually, in their hearts, they have already formed Great Vehicle aspirations and have made great vows. So, they use “skillful means. I myself have this aspiration, and I hope everyone else will also have it. Thus I need to learn the Buddha’s teachings of skillful means. This way, as all of us are together, we can all listen and understand together, together begin to delight in and take joy in it, and together form aspirations to practice the Great Vehicle Dharma together.” So, “Through these skillful means, they have liberated countless sentient beings.”

Thus they think up skillful means, “enabling them to reach attainment of the world-transcending path.” The Small Vehicle is just a skillful means that guides us to enter this Dharma-door. But to truly enter this Dharma-door and attain this treasury, we need to go deeper. This is how they mindfully entice people. Just look at the poor son. The elder did this same thing, manifesting just like the poor son, wearing dirty clothes upon his body. Then, carrying tools for clearing excrement, he went and drew near to that poor son. He went and showed him how to clean, only gradually leading him to the house’s door and then gradually bringing him in, leading him through the door. He showed the son such a grand and magnificent scene. He began to reveal it all, pointing out the many treasures inside. He helped the poor son very gradually nurture the love in his heart.

The love mentioned here is about the path of love, for him to have hope, to think, “What if all these treasures were mine?” This is like us when we think, “How wonderful would it be if only. I understood all these teachings!” It was only then that he told him, “Come, enter the storehouse of treasures! All these things have always been yours! Why are they mine?” The elder then told him, “Because you are my son.”

You see, this is how step by step he was brought in. All of us have been taught by the Buddha. He taught us to manifest our nature of True Suchness. This potential lies within us. When we exercise this potential we have, we will likewise be able to go among people. [We experience] the teachings among people; this treasure is always found among people. Going among people is the Bodhisattva’s spiritual training ground. The Bodhisattva’s treasury of teachings is found in people. So, through this treasury of teachings found in other people, Bodhisattvas develop their wisdom-life and realize the Buddha’s awakened nature. In fact, this is the road they have taken.

So, this is how it is. The Hearers delight in the Small Dharma. “Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood.”

Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood: Though those they transform take delight in the Small and grow lax and tired on the One Vehicle path, they can gradually, using this Dharma, entice them to advance, and can protect them with the Buddha’s wisdom.

Although those people had desire for the Small, seeking only to awaken themselves, all kinds of methods were used to help them gradually become willing to liberate themselves from worldly ignorance, to open their hearts and set out upon a broad and great path. So, though those people still have “desire for the Small and become indolent, they are gradually enabled to attain Buddhahood.” Although they are like this, if we just put our hearts into approaching them, if we just put our hearts into guiding them and have patience with them, they too will gradually be able to understand.

So, “Those they transform delight in the Small.” Though all of them delight in the Small, thinking it is enough to just liberate themselves, they “grow lax and tired on the One Vehicle path.” Truly, upon this path, we can liberate ourselves and lead others to liberation as well. “This path is too difficult to walk. There are so many people; it is so complicated. I am better off walking my own small path.” These are Small Vehicle practitioners who are lax. They care nothing for sentient beings’ suffering. They only look after themselves, not others.

Therefore, for people like these, “They can gradually, using this Dharma, entice them to advance and can protect them with the Buddha’s wisdom.” For people like them, we must earnestly and mindfully nurture them, slowly and gradually entice them to come in. This is to protect them, to protect those Small Vehicle practitioners, so they do not cut off their roots of goodness if they cannot succeed. We want to help them preserve their roots of goodness. In this way, we mindfully lead them. To be a Bodhisattva, we must be as meticulous as this, must have vows that are this great. We want to deliver sentient beings, but we also fear cutting off their roots of goodness. So, we must be meticulous and slowly and gradually entice and bring them in.

“Desire for the Small” refers to the Small Vehicle. To “become indolent” is to retreat from the Great Vehicle and turn toward the Small Vehicle Dharma. The great disciples used skillful and provisional means. ․”With hidden understanding they secretly entice and transform all sentient beings, enabling them to enter the Buddha-wisdom.”

Though people have desire for the Small and become indolent, they gradually enable them to attain Buddhahood: Though those they transform take delight in the Small and grow lax and tired on the One Vehicle path, they can gradually, using this Dharma, entice them to advance, and can protect them with the Buddha’s wisdom.

They had originally formed great aspirations, but then a thought arose and stirred up their ignorance. Once their ignorance stirred, they gave rise to afflictions. Thus they retreated from the Great to the Small.

All the great disciples used skillful and provisional means. There were many who had already formed great aspirations. To accompany those Small Vehicle practitioners, they used their “hidden understanding to entice.” These were Bodhisattvas with great aspirations. “We have already formed Bodhisattva-aspirations and have reached the level of Bodhisattvas. We conceal this about ourselves so that we can accompany them.” So, they “transform all sentient beings, enabling them to enter the Buddha-wisdom.” Step by step, they accompany them like this. Step by step, they lead them along. If they are afraid, we tell them, “Yes! I am also afraid. Come on, let’s go together!” This requires them to be mindful.

So, “Those who do not work hard to stop evil and practice good are called indolent.”

Those who do not work hard to stop evil and practice good are called indolent. Those nurturing defiled attachments are also called indolent. Those whose hearts lack courage need beneficial friends to use the Four All-Embracing Virtues to teach diligence to cure them.

If we have no desire to eliminate our mind’s afflictions and ignorance, or to “practice good,” or to go among others doing things that create good affinities with them, if we have no desire to give all we can, then we are said to be indolent. This is because we “nurture defiled attachments.” Throughout this process, our minds become defiled and attached. When afflictions and ignorance cause us to become defiled, we become frightened and close ourselves off. This is becoming indolent. This is “nurturing defiled attachments.” This ignorance from defiled attachments will continually increase in our minds. This is called “nurturing defiled attachments”; these will constantly arise. Once ignorance has arisen, no matter how we are encouraged, we do not listen. We still remain attached to ourselves. This is nurturing defiled attachments. This is being indolent.

“Those whose hearts lack courage need beneficial friends to use the Four All-Embracing Virtues.” The Four All-Embracing Virtues can transform them. When their courage and diligence are insufficient, they need beneficial friends, good friends to guide and transform them. Do we all remember the Four All-Embracing Virtues? Giving, loving speech, beneficial conduct and working together. We use these Four All-Embracing Virtues to draw near to others, to encourage others, to deliver and transform others. So, we must be in a group like this in order to give. We “teach diligence to cure them.” We encourage others by telling them, “Let’s be earnest and diligent! We are very fortunate to have the Buddha-Dharma and very fortunate to have this human body. Let’s not waste any time. Let’s all make an effort to be diligent.”

So, “Those who are indolent are burdened by all actions.”

Those who are indolent are burdened by all actions. If householders are indolent, they will lack food and clothing and their family affairs will not prosper. If monastics are indolent, they will not be able to escape the suffering of samsara.

If we are indolent, diligent practice seems too burdensome for us. This is a mindset of indolence. Once indolence arises, we may want to be diligent yet are easily blocked. We impede ourselves. We obstruct ourselves. If laypeople are indolent, “They will lack food and clothing.” If people in a family are indolent, it will create problems for the household. So, laypeople too must be diligent so that the family business succeeds, so that the family business will flourish. If they are lazy, it will hinder the prosperity of their families. As spiritual practitioners, if we monastics are indolent, we “will not be able to escape the suffering of samsara.” This principle is certain.

“They inwardly secretly practice as Bodhisattvas and outwardly manifest as Hearers.”

Inwardly they secretly practice as Bodhisattvas and outwardly manifest as Hearers: Seeking to benefit oneself and benefit others and perfect the Buddha-fruit is the great practice of the Bodhisattvas. Inwardly, they secretly hide their Bodhisattva practice and outwardly manifest as Hearers. Although those of limited resolve always want to be indolent and retreat, [Bodhisattvas] instead gradually teach them and eventually enable them to attain Buddhahood. This is how they inwardly follow the practice of Bodhisasttvas yet outwardly manifest the appearance of Hearers.

They “benefit themselves and others and perfect the fruit of Buddhahood, as Bodhisattvas.” These are great practitioners. Great practitioners like these inwardly keep these things secret, hiding the fact that they are already walking the Bodhisattva-path. Outwardly, they act the same as others do, yet they “benefit themselves and others and perfect the fruit of Buddhahood.” People like these are called. Bodhisattvas, great practitioners. “Inwardly, they secretly hide their Bodhisattva-practice and outwardly manifest as Hearers.” Although they are spiritually wealthy inside, outwardly they humble themselves.

“Although those of limited resolve always want to be indolent and retreat” means there are some Small Vehicle practitioners who are very passive. They only seek to awaken themselves. Though these people are like this, they just need those with great resolve, diligent practitioners, to draw near them. So, they “gradually teaching them and eventually enable them to attain Buddhahood.” As long as people like these are willing to constantly be with them, to constantly encourage them, then even Small Vehicle practitioners like these can gradually open the doors to their minds and gradually nurture Great Vehicle aspirations.

Sometimes, when we are doing something, we say, “Please, come and help me out a little!” If we keep calling, they may eventually come and help. After helping for a while, they come to realize how much they are at ease. See how some of our recycling Bodhisattvas say, “Before, I had nothing to do. I would feel sickness here, or feel pain there, but after I started doing recycling work, I have become happy in every way and am in the best of health!” There are many who talk like this.

So, by doing it, they find that joy.

“This is how they inwardly follow the practice of Bodhisattvas yet outwardly manifest the appearance of Hearers.” This is how those with great aspirations are able to put aside their status and humble themselves, going among those groups of people who are practicing the Small Vehicle teachings, “[seemingly] with few desires, renouncing samsara. Actually, they are purifying the Buddha-land.”

[Seemingly] with few desires, loathing samsara. Actually they are purifying the Buddha-land: Outwardly they practice as Hearers, renouncing samsara. Inwardly they are actually Bodhisattvas, playing freely within spiritual powers to purify the Buddha-land. They enable sentient beings to have few desires and to loathe samsara so as to purify sentient beings’ minds. This is actually purifying the Buddha-land of their own minds.

Actually, in spiritual practice, having “few desires, renouncing samsara” is actually purifying Buddha-lands. “Outwardly, they practice as Hearers, renouncing samsara.” They say these things to others, “I fear life’s impermanence, its suffering and its emptiness. So, I am willing to engage in spiritual practice to eradicate all of my afflictions.” This is manifesting the practice of Hearers. “Cyclic existence in samsara is unbearable. I have become a Hearer who listens to the voice of the Buddha in order to understand the Buddha’s principles.” Actually, after having understood, they inwardly “are actually Bodhisattvas playing with their spiritual powers.” They actually understand everything and have already formed great aspirations. They are merely playing freely among others, all the while remaining undefiled by them. Although they are Hearers, if they find themselves among others, they can still remain undefiled by them. “They enable sentient beings to have few desires and to renounce samsara so as to purify sentient beings’ minds.”

You all must preserve your monastic behavior. We first begin with renouncing samsara to engage in spiritual practice. Actually, this is purifying sentient beings’ minds. Their first step is always wanting to be liberated from samsara. The first step starts like this. So, “They are actually purifying the Buddha-lands of their own minds.” This is what we must be mindful of as we learn the Buddha’s teachings. True Living Bodhisattvas must go among the people. Though we may manifest as Hearers in our spiritual practice and seem like Small Vehicle practitioners, actually, we must never be frightened of the Great Vehicle. We must not fear the Great Vehicle; we must go among people without becoming defiled by them. This is the One Vehicle Dharma, so let us all always be mindful!

Ch08-ep1128

Posted on August 26, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 8

Episode 1128 – Living Unhindered and Undefiled Among People

>> “We go and live among people unhindered, go among worldly troubles but remain undefiled. We learn well how to benefit sentient beings, so we must employ skillful means in our conduct. We respond to world’s great matter by transforming sentient beings, by giving teachings of skillful means in response to capabilities.”

>> “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse ‘All of you Bhiksus listen carefully to the path that the Buddha-children practice Because they have learned well skillful means, they are inconceivable.'”

>> “They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom. Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers. With countless skillful means, they transform all kinds of sentient beings. They say that they are Hearers, with far to go to the path to Buddhahood.”

>> Buddha-children with great aspirations have vast wisdom and a thorough understanding of all the true principles of matters and things. They universally enter the Buddha-wisdom, thoroughly understand His great wisdom. Their past deeds have all been accomplished.

>> In speaking of great wisdom: This is the Buddha’s great compassion and wisdom with which He truly realizes suffering, emptiness and impermanence. The Buddha’s mind of great wisdom comprehends that sentient beings have vast and profound True Suchness. Thus, it is called great wisdom.

>> They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom. Practitioners with great aspirations know that everyone takes delight in the Small and fears the Great. Only those of great wisdom can shoulder the responsibility of the Great Dharma. This is the work of Bodhisattvas. The Small Vehicle teachings for Hearers of only benefiting oneself are easy to cultivate. Bodhisattvas know that everyone takes delight in the Small, therefore they hide their ultimate perfection and seek to attain realization. They know that everyone fears the Great, therefore they act as Hearers who do not delight in the Bodhisattva teaching.

>> Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers: Bodhisattvas manifest themselves acting as Hearers and Solitary Realizers. Hearers fear the suffering of cyclic existence in the world. They vow to seek the Nirvana of true emptiness. Thus it says that Hearers fear the hindrance of suffering.

>> Bodhisattva: This means a great enlightened being. Enlightened beings and so on refer to those great enlightened beings who form great aspirations to seek the great path. “Sattva” also means courageous. One who courageously seeks Bodhi is called a Bodhisattva. It is also translated as one who opens the way, Great Being and so on.

>> With countless skillful means, they transform all kinds of sentient beings: They use countless billions of skillful means to transform and entice all kinds of sentient beings.

“We go and live among people unhindered,
go among worldly troubles but remain undefiled.
We learn well how to benefit sentient beings,
so we must employ skillful means in our conduct.
We respond to world’s great matter by transforming sentient beings,
by giving teachings of skillful means in response to capabilities.”

Let us think mindfully and mindfully listen and further be mindful to experience this. Walking the Bodhisattva-path is certainly inseparable from other people. “Bodhisattvas arise because of suffering sentient beings.” We should never forget this. This is what the Buddha taught us and what He hoped for from His disciples. This was His one great cause! So, we must go among the people, and thus we must constantly train ourselves to “go and live among people unhindered, go among worldly troubles but remain undefiled.”

We should know that, when it comes to people in the world, everyone has their own ideas, their own perspectives. Everyone’s individual ideas and perspectives are all always different. Ordinary people’s perspectives are all centered around defiled attachment to worldly troubles. We are amidst these worldly troubles. Worldly troubles are all the turbulent matters of the world. Is there anyone who can remain uncontaminated by all of these turbulent matters of the world? All of us are affected! Nevertheless, we should be clear that amidst worldly troubles we become defiled. Our afflictions and ignorance are piled in layers, so we remain continually in ignorance. Because of this, we cannot awaken. Because of this, every day our minds are always following people, matters, things, afflictions and ignorance to fluctuate and waver, incessantly rising and falling. This is exhausting. So, we must learn from the Buddha.

Since we are learning from the Buddha, we should accept the Buddha’s teachings. The Buddha-Dharma is like pure water that can wash away our ignorance and defilement. So, amidst all these turbulent, troubling matters of the world, only the Buddha-Dharma can help us to wash away our afflictions and ignorance. The Dharma is for us to use in our daily living. The Dharma should remain in our hearts. Regardless of the people we see, the sounds we hear or situations we may encounter, we must always have the Dharma in our hearts. When we hear ignorance, conflict and afflictions, we should apply the Dharma in our hearts to respond to them.

When afflictions and ignorance come, the Dharma-water washes them away. Naturally, when sentient beings toss their afflictions [our way] we use Dharma-water to respond. It washes them away. To help sentient beings wash away all of their various afflictions, we use this Dharma to go and help. Once we have helped them and their afflictions have passed, our minds remain pure and undefiled. This is the skill that we must learn. So, only by always keeping the Dharma always in our hearts will we be able to be understanding and be able to liberate ourselves with wisdom. Being understanding is the path to awakening. If we are not kind nor understanding, then afflictions will continue to accumulate within our minds.

So, I always tell everyone to be understanding! By being understanding, we can eliminate our own afflictions. By being understanding, we are able to bring forth our strength. With sentient beings’ suffering, the suffering of sentient beings created through afflictions and ignorance, what must we do to help them? In our hearts we must preserve the spirit of a pure spring of Dharma-water. We must find ways to protect our minds from being contaminated by worldly troubles and also use our pure spring of Dharma-water to wash away the afflictions that are in others’ minds. This is what we must learn to do.

I received news from our Tzu Chi volunteers in Serbia explaining the situation with the relief distribution for the refugees. The Tzu Chi volunteers in Europe who were there on March 10, [2016] local time, wrote a report on the progress of the day’s work. On that day, a big article was published in a Serbian newspaper on the front page about our Tzu Chi volunteers in Serbia, how they were doing relief distribution. The article in the Serbian newspaper was about the aid distribution at the Sid train station. There was such warmth among the people there. Those who were helping others there were so down-to-earth and humble in their attitude. There were so many smiles all around. Those who received aid had such gratitude in their attitude and those who were giving were so full of friendliness and love. We saw the images covering the whole newspaper. Almost all the reporting was on the volunteers, on their interactions with the refugees in Serbia.

The content of the article said, “Tzu Chi has already been operating for 50 years.” This was in the Serbian newspaper. The newspaper report said, “Whenever there is a disaster in any country, Tzu Chi volunteers devote themselves to relief work there.” It also said, “With the present Syrian refugee crisis, Tzu Chi has already left its footprints in both Jordan and Turkey, as well as in Germany. You can see in each of these places, how in regard to the Syrian refugees, Tzu Chi has left its footprints there. Now they are devoting themselves like this here in Serbia.” Of course, it was a full page article. It is evident that, over the past ten days, although they have faced many hurdles and had to walk a difficult path, they have also been able to smoothly overcome these hurdles one by one.

For instance, that day I told them, “You must be exhausted!” They replied to me saying, “Though we are physically tired, we are nevertheless very happy!” Seeing them there, they indeed seemed very happy. I saw on the video conference how everyone was seated on the ground, sitting there in a big open room. Volunteers from 12 countries were all there on screen, having all gathered there in Serbia. It seemed that every single person’s face was radiating kindness and joy. Everyone’s faces all seemed to glow brilliantly. They truly expressed joy.

So this time, on their trip to Serbia to care for those refugees, the local refugee committee gave them a great deal of help. They were also very touched, so things went very smoothly for our volunteers. Over these ten days, they had already distributed over 2000 sets of clothing. They personally dressed those refugees one by one with those warm clothes.

They told us that over the course of their escape, we had provided them a feeling of warmth. Along their journey of fleeing their country, they had received this care as if from a friend, had received this kind of warmth, this kind of friendship. They said it was truly precious to them. We helped over 2000 people. So, during this time, the government of the city there, the mayor and so forth, wished to work together with Tzu Chi volunteers, wished to understand how our Tzu Chi volunteers do what they do, how we actually operate. This was the request from the city government, to meet with Tzu Chi volunteers. So, on [March] 10, Tzu Chi volunteers traveled over an hour by car from where they were. Mr. Pfaff from Germany, as well as volunteers from England, from France and others, representatives from several countries, all went by car to visit the city government.

In Serbia, it had likewise been raining, raining very heavily. Closer to the central parts, there were great floods. The mayor had gone to assess the situation, so when they arrived the mayor was not there, but the deputy mayor had come to greet them. I saw the pictures [in the presentation]. In the mayor’s office upstairs, I saw Mr. Pfaff from Germany, and also Mr. Yang and the rest of the group that had gone up. Of course, it was no problem for the others, but Mr. Pfaff indeed had some difficulties in making it up the stairs.

Mr. Yang was so warm in the way that he lovingly led him up the stairs. They were just like family, the way they looked after and cared for each other and kept each other company. So, with our fellow volunteers we express such unity, harmony and love in working together. All our volunteers are just like a family in the way they care for and interact with each other. You could see in their eyes how touched they were.

So, upon arriving there, they were really very ceremonious in the way that they treated us. A group of them also came to try and understand how Tzu Chi actually operates, how no matter where we go internationally, the way we work is always the same, always with such sincerity and such warmth. Whether we are in Jordan, in Turkey or in Germany, it is always the same. Now, in Serbia, it is the same. They saw and recognized the way that. Tzu Chi volunteers go among the people. Even in the face of severe difficulties, their sincerity always remains unhindered; their minds are never hindered. Moreover, they are so meticulous in serving others. Everything they give to the disaster victims always fits them perfectly, so that when they put it on, they always feel quite satisfied. Thus, they were very touched.

Some in the refugee committee as well as in the city government requested of our Tzu Chi volunteers, “Can Tzu Chi expand the scope of its aid?” What they asked for, thinking on behalf of the refugees, was a clean change of underwear. They hoped Tzu Chi could provide this. Furthermore, during the time that they had been stuck there, the refugees had eaten dried rations for so long and their diet had been so bad. So, they hoped Tzu Chi volunteers might be able to help with some different food, perhaps bring a little more joy to their diet. Tzu Chi volunteers agreed to all of these things and went to purchase supplies. They bought different things for them to eat, food that could be reheated, as well as clothing and other things. When people ask, we must respond, as long as it is something the refugees need.

During a video conference two or three days earlier, the volunteers had brought this up, how the clothing was all set, but the food might present some difficulties. Now the [local government] had brought this up, asking us if we could provide these kinds of food for them. After we had gone and purchased these, we brought it to them so they could see, to see whether this was alright. It was, so we began going about distributing them. They had another request, this time regarding an area further south, as at this time, they were in the northern part of that country. They asked us if we could go further to the south, where there had been heavy rains and flooding. They were hoping Tzu Chi could go to assess the disaster there. Would we be able to go there and help?

Of course, when we heard that day of the disaster in the central region, we were also wondering if there was any way we could go assess the disaster. It just so happened that on March 10,, the disaster committee also brought this up, but our people there, our volunteers from Europe, were all scheduled to go back home after ten days. They had to return home, which would leave [only] 16 remaining behind. Those 16 then had to start figuring out what methods they could use in order to continue on. Most of these were volunteers from Bosnia. Truly, the workings of karma are inconceivable! We saw the things they were able to do there, and the way they bonded with the refugees. This was at the Sid [train station], [the refugee camp there]. Some people were left there. The refugees stuck there suffered unbearably, so the volunteers went to join them there.

Very few people had been going in or out these past few days. Those wanting to go out could not go out; those wishing to enter could not enter. So, in that place, they were able to bond with the refugees there. The children really loved them. Our Tzu Chi volunteers seem just like family to them. Going into the temporary tents they sheltered in, [we could see] many whose clothes are all wet and clinging to their bodies. Even when they were lying down, their clothes were still all wet. It was heartbreaking to see. The lives of refugees are of the most unbearable suffering! This group of Tzu Chi volunteers had come from afar, from faraway places, from different countries. They had traveled thousands of miles and had gathered there only for one objective, to go among the refugees there. Living among the refugees for the past ten days or so had been exhausting, yet they were still very joyful. They could see everyone receiving relief aid. They could see everyone’s suffering and thus come to recognize their own blessings.

So, “We go and live among people unhindered, go among worldly troubles but remain undefiled.” Because some of them were returning home, there were only 16 left there. Of course, after the first ones left, others would come to take their place. According to what was needed, they would continue to come in shifts. One shift would come in as another left. So, they come and go there unhindered; they go in and out without becoming defiled by any kind of afflictions. They just continue to give, thus increasing their wisdom-life and attaining Dharma-joy. So, this is “going among worldly troubles but remaining undefiled. We go and live among people unhindered.” This is what Bodhisattvas do. “Bodhisattvas arise because of suffering sentient beings.”

To be able to do this, to give in the same way no matter which country, with such genuine compassion and courtesy, with such sincere friendship, is not an easy thing to do. So, the Serbians wished to be able to understand. Tzu Chi’s methods of operation. How is it that so many countries who come in contact with Tzu Chi all have the same assessment of us? They have such a good impression of Tzu Chi. This requires us to have “learned well how to benefit sentient beings.” We must learn, learn these skillful means, so we “must employ skillful means in our conduct. Employ” is to rely on; we rely on skillful means. This was the Buddha’s wisdom in teaching us as sentient beings. These were the teachings He gave us; He taught us to truly take the Dharma to heart, to give with sincere great love and rely on the world as our spiritual training ground to train, as Bodhisattvas, our true hearts. For this, we must rely on skillful means, rely on the training ground of the world to perfect our spiritual practice.

So, “We respond to the world’s great matters by transforming sentient beings.” We respond to the great matters of the world. Seeing these waves of refugees, isn’t this a great matter for the world? Natural disasters and manmade calamities are also great matters for the world. When there are great matters in the world, Living Bodhisattvas are needed to respond to these matters by entering these countries, going among the people. No matter which country it is, they are moved when they see this. They proactively gave us NGO status and also wanted to learn how we do it. Isn’t this such a wonderful method? Love has already been delivered to their hearts. The ways of continuing to love people, using these kinds of methods to deal with those who need help the most, are the teachings which they learned from us.

So, “We give teachings of skillful means in response to capabilities.” With this opportunity, this era, this issue, this one great matter, we respond to the opportunity by giving to others. This is also within the Buddha-Dharma. We hope to be able to “benefit sentient beings.” We use the world as our spiritual training ground to perfect our Bodhisattva-practice.

This group of Bodhisattvas moved me as well. Even at the time the volunteers were to leave, they did not forget [to give out the lapel pins]. When Mr. Zhong had returned to Hualien, we gave him our 50-year anniversary lapel pins and asked that he bring them back with him. This is what he did. When everyone was about to leave, he gave all the volunteers a lapel pin as well as a gratitude letter from me. This was a letter expressing gratitude to them. Though everyone was reluctant to leave, they were all nevertheless very joyful. These were the ones who were leaving. Although they were reluctant to leave, they had been there for ten days already. It was time to go home, and then come again later. Everyone made this promise. From their countries, they would come back in shifts, since later on, in the central and southern regions [of Serbia], after the flooding there was still work to be done. So, they would first journey home and then come again later. They can go in and out freely, without hindrances; for this we are very grateful. This is the Bodhisattva-path.

Come, let us look at the previous passage.

“At that time, the World-Honored One, wishing to restate His meaning, spoke in verse ‘All of you Bhiksus listen carefully to the path that the Buddha-children practice Because they have learned well skillful means, they are inconceivable.'”

Sakyamuni Buddha was praising Purna Maitrayaniputra. He told everyone they should earnestly listen. “Buddha-children” was referring to Purna Maitrayaniputra and those who had formed great aspirations and walked the Bodhisattva-path. These people had all reached this point. They all had “learned well skillful means”; this is the “path all Buddha-children practice,” the path that all Bodhisattvas walk. “Because they have learned well skillful means, they are inconceivable.” This is not anything regular people can understand or [hope to] attain.

Come, let us look at the next passage which says,

“They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom. Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers. With countless skillful means, they transform all kinds of sentient beings. They say that they are Hearers, with far to go to the path to Buddhahood.”

With this sutra passage, we must understand that. “Everyone takes delight in the Small Vehicle.” Like Purna, or others among the disciples, there were probably more than a few who had already formed great aspirations, had already made great vows. They also transformed others by working together and likewise lived amidst the other bhiksus. Just taking Purna as an example, he had already formed great aspirations. So, they understood that everyone delighted in the Small Vehicle Dharma, that “Everyone takes delight in the Small Vehicle.” They knew they themselves had great aspirations, but others were stuck in the Small Vehicle Dharma.

How do we form great aspirations? “Buddha-children with great aspirations” means these disciples of the Buddha had already formed great aspirations because they learned the Buddha’s “vast wisdom and thorough understanding of all the true principles of matters and things.” They already had a thorough understanding of the great wisdom of the Buddha, and the true principles of matters and things were all clear to them.

Buddha-children with great aspirations have vast wisdom and a thorough understanding of all the true principles of matters and things. They universally enter the Buddha-wisdom, thoroughly understand His great wisdom. Their past deeds have all been accomplished.

The Buddha’s wisdom [embraces] all Dharma-realms in the universe. What is there that He does not clearly understand? The Buddha, as always, expressed what was in His heart so that everyone could understand, so those who understood what they heard were clear. In the Buddha’s mind was a vast wisdom which thoroughly understands the true principles of all matters and things. This is the Buddha’s wisdom.

Those disciples with great aspirations, the Buddha-children who formed great aspirations, were all able to understand. “They universally enter the Buddha-wisdom, thoroughly understand His great wisdom.” They too were able to understand the Buddha, to thoroughly understand His great wisdom. “Their past deeds have all been accomplished.” Actually, these disciples who had already formed great aspirations had minds that were almost equal with the Buddha’s. Their minds were nearly the same as the Buddha’s. It was merely that they had not yet achieved great realizations like the Buddha’s. Yet, their minds were equal to the Buddha’s mind; they were drawing near to the principles that the Buddha had realized.

So, it says “speaking of great wisdom. This is the Buddha’s great compassion and wisdom with which He truly realizes suffering, emptiness and impermanence.”

In speaking of great wisdom: This is the Buddha’s great compassion and wisdom with which He truly realizes suffering, emptiness and impermanence. The Buddha’s mind of great wisdom comprehends that sentient beings have vast and profound True Suchness. Thus, it is called great wisdom.

The Buddha, with His great wisdom, had already experienced and understood how everything in life is suffering, is empty, is impermanent. Through His great wisdom, the Buddha was able to realize these things. He knew them like His own hand; that is His great wisdom. His wisdom is discerning wisdom, which can understand all things and can discern the world’s suffering, emptiness and impermanence. This is true wisdom. Then we must understand, “The Buddha’s mind of great wisdom comprehends that sentient beings have vast and profound True Suchness.”

The Buddha’s wisdom is also impartial wisdom. He realized that all sentient beings intrinsically have Buddha-nature, the nature of True Suchness. Everyone has the vast and profound wisdom of True Suchness. So, these great disciples of the Buddha, the Buddha-children, had already, in past lifetimes, over the course of countless kalpas, continually walked the path to Buddhahood, going among the people. They had likewise experienced these things. So, the Buddha-children, with their aspirations, had already completely understood the Buddha’s great wisdom, the great compassion and wisdom which realize suffering, emptiness and impermanence. They also understood, “The Buddha’s mind of great wisdom comprehends that sentient beings have vast and profound True Suchness.” So, this is called great wisdom.

Great wisdom is what those Small Vehicle practitioners were very afraid of. They feared that after having understood all of those things, they might not be able to put them into action. So, they were afraid. Although they knew, they were afraid they could not do it. So, “Everyone takes delight in the Small Vehicle and fears the great wisdom.”

They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom. Practitioners with great aspirations know that everyone takes delight in the Small and fears the Great. Only those of great wisdom can shoulder the responsibility of the Great Dharma. This is the work of Bodhisattvas. The Small Vehicle teachings for Hearers of only benefiting oneself are easy to cultivate. Bodhisattvas know that everyone takes delight in the Small, therefore they hide their ultimate perfection and seek to attain realization. They know that everyone fears the Great, therefore they act as Hearers who do not delight in the Bodhisattva teaching.

They knew that these people were all like this, that they dared not draw near the great wisdom. So, “Practitioners with great aspirations know that everyone takes delight in the Small and fears the Great.”

“Only those of great wisdom can shoulder the responsibility of the Great Dharma.” This is “the work of Bodhisattvas.” Only those with truly great wisdom have a way to shoulder the Tathagata’s mission and do the work of Bodhisattvas. These are the kinds of responsibilities that. Bodhisattvas must shoulder. We just mentioned how people like that went among the refugees. In different countries, in different environments, they must do things so perfectly and completely and always with such great joy. Do you think these things Bodhisattvas do are so easily done? Since those Living Bodhisattvas have done them, of course these teachings are not impossible to do. What the Buddha taught when He came to the world can all be successfully practiced by us. It merely depends upon our minds, on whether we are willing to do them. None of these teachings are impossible to practice.

So, “The Small Vehicle teachings for Hearers of only benefiting oneself are easy to cultivate.” The limited teachings for the Hearers mean they only think, “I just need to understand. This is the easier route of spiritual practice.” These people only seek to awaken themselves. So, “Bodhisattvas know that everyone takes delight in the Small, therefore they hide their ultimate perfection and seek to attain realization.” Those Bodhisattvas knew that they could have liberated themselves long ago, but they stayed to be together with the others. Otherwise, through what they already had accomplished in their spiritual practices, they could have long ago received predictions of Buddhahood. The Bodhisattva-practices that they were already replete with had already been cultivated to the point of perfection. They were extremely perfect. They should have been able to attain realizations and awaken; it was only to be with others [that they stayed]. They came in order to transform everyone.

These are Bodhisattvas with great aspirations. They willingly hid the Great and instead manifested the Small. They hid their Bodhisattva-practice and manifested as Hearers to accompany them. So, “They know that everyone fears the Great, therefore they act as Hearers.” They knew everyone was still very afraid, afraid the Buddha would call upon them all to become Bodhisattvas. So, knowing how afraid they were, all of those Buddha-children, those vowing to practice the Bodhisattva-path, continually manifested themselves as Hearers, “who do not delight in the Bodhisattva teaching.” They never dared to reveal themselves, saying, “I want to walk the Bodhisattva-path.” Everyone else remained quiet, remained silent, dared not accept the Path, so they too remained quiet, remained silent, dared not accept the Path. This is what they did. Actually, they ordinarily were already doing the things the Buddha wanted done, teaching the things the Buddha wanted taught, were always out transforming sentient beings. So, this was their compassion. Upon returning to the Sangha, they lived the way the rest of the Sangha lived. When they went out, they had the bearing of great leaders who could go and deliver sentient beings. They were truly amazing.

Next it says, “Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers.” It was only because of this that they still acted the same as Hearers and Solitary Realizers. This is how. “Bodhisattvas manifest themselves, acting as Hearers and Solitary Realizers.” In fact, “They secretly practiced as Bodhisattvas while manifesting as Hearers.”

Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers: Bodhisattvas manifest themselves acting as Hearers and Solitary Realizers. Hearers fear the suffering of cyclic existence in the world. They vow to seek the Nirvana of true emptiness. Thus it says that Hearers fear the hindrance of suffering.

“Hearers fear the suffering of cyclic existence in the world.” Those Hearers were very afraid of returning to this world again and again, of cyclic existence in the Six Realms. They were very afraid, which is why they kept practicing only to awaken themselves. They did not dare to go among the people. They worried they would be influenced by the crowd, that they would become defiled. This is why they never dared to step outside. So, “They vow to seek the Nirvana of true emptiness.” All they sought was emptiness. Thus it says, “Hearers fear the hindrance of suffering.” This hindered them from taking the next step to walk the Bodhisattva-path. They were all afraid it would be very difficult, that in returning to the world they would face suffering, emptiness and impermanence.

A “Bodhisattva” is a “great enlightened being.”

Bodhisattva: This means a great enlightened being. Enlightened beings and so on refer to those great enlightened beings who form great aspirations to seek the great path. “Sattva” also means courageous. One who courageously seeks Bodhi is called a Bodhisattva. It is also translated as one who opens the way, Great Being and so on.

[Bodhisattvas] are people. They are not made of clay nor carved from wood. No, they are humans, “great enlightened beings.” They are still human beings, “great enlightened beings who form aspirations to seek the great path.” These are Bodhisattvas. Bodhisattvas are enlightened beings. Furthermore, “sattva” also means courageous, those who are willing to go outside.

These are enlightened beings. When sentient beings suffer, they cannot bear it, so they courageously go out [to help]. “One who courageously seeks Bodhi is called a Bodhisattva.” They are extremely courageous and diligent. Nothing can stop them from attaining Bodhi, from walking the Bodhisattva-path until reaching the state of Buddhahood. This takes great courage. These wise and courageous people are called “great enlightened beings.” They are also called “Bodhisattvas,” also translated as “one who opens the way” or “Great Being.” We can use any of these terms. We can say “Bodhisattva.” We can also say “one who opens the way,” since they have opened up their minds. They are also “Great Beings.” They have already transcended the perspectives of ordinary people and can do things ordinary people cannot bear to do. They accomplish these things through patience. Thus they are called Great Beings.

“With countless skillful means, they transform all kinds of sentient beings.” They use all kinds of skillful means, “countless billions skillful means.” Through their many kinds of skillful means, “they transform all kinds of sentient beings.”

With countless skillful means, they transform all kinds of sentient beings: They use countless billions of skillful means to transform and entice all kinds of sentient beings.

So, “They say that they are Hearers with far to go on the path to Buddhahood.” They always say of themselves, “I am just a Hearer.” People understand them to be Hearers, which is still far from the path to Buddhahood. They dare not say, “I’ve already given rise to Bodhicitta. I am already practicing the Bodhi-path.” They dare not say these things, because they are modest and reserved. Among the people, among the Sangha, they will always say, “I am a Hearer. All I understand is the Hearer teachings. I am far from attaining the path to Buddhahood.” Actually, Purna Maitrayaniputra had already been practicing with great wisdom and was already in a state of great awakening. He was praised greatly by the Buddha, so we should also praise those who put the teachings into action and serve suffering sentient beings. We should thoroughly praise them. We too are able to accomplish these things, so we should encourage ourselves and always be mindful.

Ch08-ep1127

Posted on August 25, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 8

Episode 1127 – Buddha-Children Learn Skillful Means Well

>> “Only those of great wisdom can shoulder the responsibility of the Great Dharma; this is what Bodhisattvas do. The Small [Vehicle] Dharma is easily practiced; it is what Hearers do. All Bodhisattvas know that people take delight in the Small and fear the Great, therefore they hide their ultimate perfection and keep the Small Vehicle practitioners company to skillfully deliver them.”

>> His kalpa will be called Treasure Bright. His land will be called Pure Kindness. That Buddha’s lifespan will last countless asankyas of kalpas. His Dharma will abide for an extremely long time. After that Buddha enters Parinirvana, stupas of Seven Treasures will be erected filling the entire land.

>> “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse.”

>> “All of you bhiksus listen carefully to the path that the Buddha-children practice. Because they have learned well skillful means, they are inconceivable. They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom.”

>> All of you bhiksus listen carefully to the path that the Buddha-children practice: The Buddha called out sincerely to the Sangha to listen closely and carefully to what He was saying about the path of advancing in virtue the Buddha-children walk. “Buddha-children” is implicitly referring to Purna.

>> Sentient beings accept the Buddha’s teachings and precepts and are thus called Buddha-children. This is also a general name for Bodhisattvas. Also, those who ensure the seeds of Buddhahood continue and will never be cut off are thus truly the children of all Buddhas.

>> It was not until today that I realized that. I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma; I have realized my part in the Buddha-Dharma.

>> Because they have learned well skillful means, they are inconceivable: The Buddha-children have such diligence and are well able to learn the wisdom of skillful means. With the merits and virtues of focus and diligence, they are thus beyond what the mind can conceive or what speech can explain.

>> Purna, as a Bodhisattva, manifested the appearance of a Hearer. This is how he had learned well the skillful means of the Buddha. He merged with the crowd without their knowing. He entered the defiled world but remained undefiled. Thus, it says he had “learned well.”

>> Skillful is another word for clever. Those who are clever apply their wisdom. The principles, in truth, are not three; it is with the power of skillful means that they are thus taught as the Three [Vehicles]. Thus, this is called clever.

>> In order to benefit sentient beings, one must employ skillful means. This conduct is hard to conceive of. Having attained the Dharma of manifestation but without learning well skillful means, one cannot do it.

> They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom: They knew the assembly of Hearers took delight in the Small Vehicle Dharma and feared the great wisdom of the Bodhisattvas.

“Only those of great wisdom can shoulder the responsibility of the Great Dharma;
this is what Bodhisattvas do.
The Small [Vehicle] Dharma is easily practiced; it is what Hearers do.
All Bodhisattvas know that people
take delight in the Small and fear the Great, t
herefore they hide their ultimate perfection
and keep the Small Vehicle practitioners company to skillfully deliver them.”

Only those of great wisdom can shoulder the responsibility of the Great Dharma. This is the work Bodhisattvas do. The Buddha came to the world to teach the Great Dharma, hoping everyone would comprehend. The Dharma is something for everyone to cultivate; everyone can put the Dharma into action. Unfortunately, sentient beings have a thick layer of ignorance and severe karmic obstructions. So, for us to truly understand the principles of the Dharma, we still have a long ways to go. We may know the terms and understand the meaning of all the principles that the Buddha taught, but actually awakening our aspirations and being willing to put them into action is still very difficult.

So, what we need is great wisdom and great courage. Not only do we need great wisdom to comprehend this great path of the Buddha-Dharma that we can walk, we also need to actually walk the path. If we know the path’s direction but dare not take the path, dare not put the Dharma into practice, we will be unable to go among the people. So, to go among the people and practice the Bodhisattva-path, we must have a spirit of great wisdom and great courage. We must also be willing to shoulder the Tathagata’s mission. This is shouldering responsibility; we need to take this on.

The Buddha came to the world and manifested engaging in spiritual practice, attaining Buddhahood and teaching the Dharma. In the end He too grew old and fell ill, then entered Perfect Rest, Parinirvana. His lifespan was only 80 years in all. The time He spent teaching the Dharma was not even 50 years. He engaged in spiritual practice because the Dharma needed to be transmitted; this required a very long time. It required those listening to the Dharma to be able to quickly understand it, sincerely put it into practice and then go among the people. Only with the Dharma in their hearts and and sense of responsibility in their actions would they have a way to deliver sentient beings. This is why the Buddha, in the Lotus Sutra, had such a sense of urgency. But there was only so much He could do.

We began with the Introductory Chapter and have continued up until now. Beginning in the Chapter on Skillful Means, the Buddha laid bare His original intent and announced to everyone that everything He was teaching them was for all to experience the true wisdom of the Buddha. This began in the Chapter on Skillful Means and continued in the Chapter on Parables and on until the previous chapter, which brought up how long this process was. That was the Chapter on the Parable of the Conjured City. It explained the causes and conditions behind. Sakyamuni Buddha’s attaining Buddhahood. How long ago did this begin? Dust-inked kalpas ago, a very long time ago. This is telling us that after we form aspirations, we still need patience and perseverance. We must earnestly respect and revere the Dharma.

Lifetime after lifetime, we engage in practice with nothing further, extended practice. How else do we practice? Reverence.

Indeed! We must be very mindful. We must “practice with nothing further,” so that no time is left unused. Since distant kalpas we have [practiced with] “nothing further.” We have not allowed any time to slip away. We must seize the time, never letting even a little moment slip away. We are wholly focused on the mission of transforming sentient beings. “Uninterrupted practice” is practicing without interruption, life after life. “Extended practice” means it happens over a very long period of time. For dust-inked kalpas we must unceasingly “practice with reverence.” We must have great reverence for the Dharma.

Whether for the Dharma, people, matters or things, we must have respect for everything. So, we must all be very mindful! From the Parable of the Conjured City, we must apply [what we learned] with the teachings of the Four Practices; we must earnestly try to mindfully experience this. The Buddha wanted everyone to engage in “practice with nothing further, uninterrupted practice, extended practice and practice with reverence.” Only by engaging in spiritual practice with this attitude will we be able to attain great wisdom and the power of great courage.

Then we are “great heroes with great power.” To shoulder the mission of the Tathagata, we must have great courage. Only with great wisdom and great courage can we shoulder the Tathagata’s mission. So, [shouldering] the Great Dharma is what Bodhisattvas do. The True Dharma of the One Vehicle is what Bodhisattvas should cultivate. The Buddha came to the world for one great cause, to encourage everyone to practice the Bodhisattva-path. The Bodhisattva-path starts as a sense of mission; we must first establish the great vows, resolve to [carry out] the great vows. We must form our resolve and “vow to deliver countless sentient beings, vow to eliminate endless afflictions, vow to learn infinite Dharma-doors and vow to attain unsurpassed Buddhahood.” This is what we must ask of ourselves.

What is our purpose in learning all this? Going back to that first vow, “We vow to deliver sentient beings.” We seek to attain Buddhahood with the goal of delivering sentient beings. Delivering sentient beings is the spiritual training ground for attaining Buddhahood. If we do not go and deliver sentient beings, how can we possibly attain Buddhahood? The goal of attaining Buddhahood is for the sake of delivering sentient beings. These reflect each other. So, as we practice we need loving-kindness, compassion, joy and equanimity. We must cultivate our compassionate hearts. Even with people not connected to us in any way, we hope all sentient beings will be safe and happy. We hope their minds will be pure and without afflictions, with their minds following the goodness in their heart every day.

As we said yesterday, everyone’s minds will have supreme goodness and everyone’s bodies will uphold supreme precepts. With hearts that are good and pure, by cultivating pure precepts, naturally everyone will be happy and the most safe; in that land, everyone applies the Dharma in their interactions. Nothing causes them to give rise to afflictions. In this land everyone is without worries. All around them, everything they see is a treasure! This era will last a long time. It will last so long because everyone there follows the Great Dharma. Everyone practices the Bodhisattva-path in their living. They mutually respect, love and encourage one another. They engage in extended practice, uninterrupted practice and practice with nothing further. Because of this, the era will last a long time,

and it will be such a good environment. So, we should put effort into mindfully engaging in spiritual practice. Currently, the world is filled with the Five Turbidities. In the future, Dharma Clarity Tathagata will also be in this place, will likewise be on this same land. He will engage in spiritual practice here, and it is here that He will attain Buddhahood. In the future, this place will be full of treasures; it will be a bright and luminous land. This represents our state of mind. When everyone’s mind is kind, everything in the environment will be kind. When everyone’s mind is pure, we will be surrounded by a pure land.

I hope we can mindfully draw near the Dharma. “The Small [Vehicle] Dharma is easily practiced; it is what Hearers do.” It is simpler to practice the Small Vehicle Dharma because the Great Vehicle Dharma, the Bodhisattva-path, requires going among people and transforming sentient beings. The sentient beings we will encounter are filled with afflictions. Thus many actions are led by afflictions. Sentient beings each have different habitual tendencies; they are difficult to train and very stubborn. Thus, it is necessary to use the Great Dharma. In this time of great change, sentient beings have great afflictions and suffer great disasters, so they need great Bodhisattvas, who apply great wisdom and make use of the Great Dharma as they go among the people. So, practicing the Great Vehicle Dharma is a heavy responsibility. It takes great wisdom and great courage to shoulder it. This is a heavy responsibility; this is what Bodhisattvas do.

With the Small Dharma, people seek their own awakening. This is easy to practice. These are the Hearers. “I will just take responsibility for listening to the Dharma. I just need to listen earnestly.” But if we only listen, do we truly understand? After we understand the Dharma, we still need to put it into practice. Are we actually able to go among people? Are we willing to exert ourselves to give to sentient beings? The answer is no. “I just listen and understand. Having understood it, I can also teach it. But if you ask me to actually go among people and serve them, I cannot do it.” This is a Small Dharma [practitioner]. With the Small Dharma, we only care for ourselves, so the practice is easy. This is what Hearers do. Listening to the Dharma is enough for them. Actually going among people is something they cannot do.

However, “All Bodhisattvas know that “people take delight in the Small.” Among those who practice with Bodhisattvas, there are those who listen and understand. When these Hearers take the Buddha’s voice to heart, understand it and comprehend the Buddha’s intent, [they feel,] “I am willing. I am willing to give to others like this.” This is like Purna Maitrayaniputra. He had already heard and understood the Dharma, was practicing it and had formed great aspirations; he was already a Bodhisattva. He “inwardly secretly practiced as a Bodhisattva and outwardly manifested as a Hearer.” So, “all Bodhisattvas” are like this disciple. They “know that people take delight in the Small.” Among those Hearers, most are happy to benefit only themselves. Most people only delight in the Small Dharma.

Why do those who delight in the Small Dharma only wish to listen to the Dharma and only seek to awaken themselves? It is because they “fear the Great.” Everyone is afraid. They are afraid of the Great Dharma. Taking on the Tathagata’s mission is frightening! Because of this, people who form Bodhisattva-aspirations begin by “hiding their ultimate perfection.” Purna Maitrayaniputra hid. He hid his Bodhisattva form and practiced alongside everyone else. Actually, his inner spiritual practice was already perfect and complete. His practice of the Great Dharma was perfect and complete, and he had accumulated virtues and affinities. The virtues and the karmic affinities with all beings he accumulated were very complete, enough for him to become a Bodhisattva. But, he hid his ultimate perfection of virtues. Thus, he still manifested as a Hearer.

So, “They keep the Small Vehicle practitioners company to skillfully deliver them.” He hid his Bodhisattva form and lived together with everyone else, listened to the Dharma like everyone else. Like them, he had questions and brought them up to the Buddha. He was no different from anyone else there. Actually, he was always earnest and diligent. He would take the Dharma he understood and spread it on the Buddha’s behalf, promoting the spirit of the Great Vehicle. This was Purna Maitrayaniputra. He would go out, make good use of that time, then quickly return to again accompany everyone else. Again he diligently listened to the Dharma and fulfilled all of his duties as a Hearer. He still listened to the Dharma, still practiced the Small Vehicle.

When he went out, he would manifest the. Great Vehicle Dharma to transform sentient beings. This was Purna Maitrayaniputra. He “inwardly secretly practiced as a Bodhisattva while outwardly manifested as a Hearer.” He hid this power of love within his heart. The world needs this love. Love can transform sentient beings. Seeds of love can be sown in people’s hearts. No matter how long it takes, no matter how far away a place is, we can sow seeds through the power of love. We may spread them far away, and we may have to wait long, but when the time comes, we will see them germinate. We will see them sprout and watch as they grow into small trees. So, even a desert can become an oasis!

Five years ago there was a big earthquake in Japan. On the March 11 (2011), the ground suddenly shook and, 15 minutes later, a tsunami came and completely swept away many families. Some lived, and others did not. With this single wave of a tsunami, everything was swallowed by the sea. There was not only a tsunami, but also a fire. There was a great fire. Not only this, but a nuclear power station was also damaged, and the radiation from it leaked out. Everyone was so nervous. It felt like the end of the world. Those who managed to flee were able to stay alive. Those who could not are buried at the bottom of the ocean. The number of injured neared 20,000. Those who vanished or died numbered more than 10,000 in all, close to 20,000. This was a great disaster for Japan.

Even more terrifying is the radioactivity. The radiation is still present in that place in Japan. Fukushima Prefecture and the 20 square kilometers surrounding it is still an area no one dares to go near. Now, when some of our [Da Ai TV] staff went to shoot footage on the fifth anniversary, we saw that before going into that area, they had to be covered in protective gear to guard against the radiation. They had to cover their entire body before they entered that area. There was no trace of humans there. They did not even see a single car there. There was nothing. It was truly just like a city of the dead. This is how the world, in an instant, can turn into a city of the dead.

Originally, it was also a tourist area, but at this time there are no traces of any human presence. They only met one person there. This man was 56 years old. He was the only one left in the entire village. His name was Mr. Matsumura. He said that back then, he had wanted to stay with his relatives or friends, but no one would let him stay with them because his village had been so close to the radiation. So, no one dared take him in. Thus he had to return to Tomioka, to this place. Now he lives all by himself in that village.

He said when he returned, he cared for the animals that still alive there. All the people had run away. Now, after five-plus years, there were still cats and dogs there. So, he lives with those animals. He is the only person left, and it has been five years now.

Last year, [around Chinese New Year in 2015], at the end of the lunar year, two days before New Year’s, an earthquake struck Tainan before daybreak. After this earthquake happened, most of the world heard about it. The Japanese people in northeast Japan, those from Fukushima, upon hearing about this earthquake, formed this aspiration. They remembered how Tzu Chi volunteers had helped them in the past, how they received Tzu Chi’s assistance 5 years ago. They still had the letter [that came with our assistance] and the envelopes it came in. They had kept both.

When the two [Da Ai TV] staff we sent went to interview people, on their way into the village, one of them was hit by a car. Our staffperson was injured. Although he was hit by a car and was knocked to the ground, he still managed to protect his camera and uphold his mission. He hurt his foot, but he protected the camera.

When this happened, an old couple hurried over to ask, “Are you hurt anywhere?” When they saw him wearing our uniform, they knew he was with Tzu Chi. After talking with them, he found out those two elderly persons had also received help from Tzu Chi in the past. They had received relief funds from Tzu Chi, and Tzu Chi volunteers had spent some time accompanying them. So, they treated him very warmly. Later, when someone else realized that. Tzu Chi had come to conduct interviews, he came and gave directions for our Da Ai TV staff and introduced them around. Although they had to wear protective clothing and the area was abandoned, this person was willing to take them to his home. People are supposed to wait 30 years before they can return. Right now, no one dares to return. He took this opportunity to fetch some things, He also had to seal himself in protective clothing.

Right now in Japan, the area within a radius of 20 kilometers of the nuclear power plant is a place no one dares to enter. If they do, they must wear protective clothing. When we conducted interviews in the area, everyone knew what had happened in Taiwan. So, they put a call out to repay Taiwan [for our help]. They all raised funds to send. This is love. We had once sown seeds of love in that place, and they responded with love at this time. This is truly the power of love. This is the work of the Great Vehicle, practicing the Great Vehicle in this world. So, we should be mindful.

In the previous sutra passage, we read that his future name will be Dharma Clarity Tathagata.

His kalpa will be called Treasure Bright. His land will be called Pure Kindness. That Buddha’s lifespan will last countless asankyas of kalpas. His Dharma will abide for an extremely long time. After that Buddha enters Parinirvana, stupas of Seven Treasures will be erected filling the entire land.

This means that Buddha’s lifespan will be long, and the Buddha-Dharma will abide a long time too. In this passage, Purna Maitrayaniputra is receiving a prediction of Buddhahood and the Buddha’s praise. This was in the [previous] passage.

So, the next sutra passage says,

“At that time, the World-Honored One, wishing to restate His meaning, spoke in verse.”

He had already introduced Dharma Clarity Tathagata and what His land in the future will be like, His lifespan, how long the Dharma will remain in the world and the magnificent appearance of that world. These were all introduced one by one. So, He “restates His meaning.” Now, He will repeat Himself once again to help everyone remember even more clearly.

This sutra passage states,

“All of you bhiksus listen carefully to the path that the Buddha-children practice. Because they have learned well skillful means, they are inconceivable. They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom.”

Everyone, listen carefully. The Buddha, from the bottom of his heart, called to the Sangha again. “All of you practitioners, are you listening?” Maitrayaniputra was very mindful in his practice. He inwardly was so close to the Buddha’s intent, outwardly earnestly delivered sentient beings and lived very harmoniously with the other monks. He manifested living together with them as a Small Vehicle practitioner, when in fact his mind had already advanced to the level of Bodhisattvas. Everyone must mindfully comprehend this. So, they had to “listen closely and carefully to what He was saying.” He wanted all of them to listen carefully to what He was telling them right now.

All of you bhiksus listen carefully to the path that the Buddha-children practice: The Buddha called out sincerely to the Sangha to listen closely and carefully to what He was saying about the path of advancing in virtue the Buddha-children walk. “Buddha-children” is implicitly referring to Purna.

The “Buddha-children” He is referring to right now includes Purna. The Buddha includes him among the Buddha-children. It is a very affectionate term. “Buddha-children” are those who pass on the Buddha’s wisdom-life, who carry on the Buddha’s mission of delivering sentient beings. Thus, they are called “Buddha-children.” Purna Maitrayaniputra was one of them.

Sentient beings accept the Buddha’s teachings and precepts and are thus called Buddha-children. This is also a general name for Bodhisattvas. Also, those who ensure the seeds of Buddhahood continue and will never be cut off are thus truly the children of all Buddhas.

Purna was not the only one the. Buddha recognized as one of the Buddha-children. Actually, all who form Bodhisattva-aspirations and practice the Bodhisattva-path are generally called “Buddha-children.” They continue on the Buddha’s wisdom-life and ensure the Buddha-Dharma remains interrupted.

Those who carry on the Buddha-Dharma are called Buddha-children. In the Chapter on Parables, it also says, “It was not until today that I realized that. I am a true child of the Buddha.” In the past, in the Chapter on Parables, there was this sutra passage. “Born from the Buddha’s mouth and transformed by the Dharma, I have realized my part in the Buddha-Dharma.” This is what those disciples felt. It was only then that they knew that all of them were Buddha-children.

It was not until today that I realized that. I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma; I have realized my part in the Buddha-Dharma.

The Buddha teaches the Dharma through speech, and their wisdom-life grows from this sound.

So, “Because they have learned well skillful means, they are inconceivable.”

Because they have learned well skillful means, they are inconceivable: The Buddha-children have such diligence and are well able to learn the wisdom of skillful means. With the merits and virtues of focus and diligence, they are thus beyond what the mind can conceive or what speech can explain.

This is what Buddha-children are like; they are very diligent and “well able to learn the wisdom of skillful means.” They already formed great aspirations and made great vows to deliver sentient beings. To deliver sentient beings, they must learn to be like the Buddha, to utilize [skillful means] well and teach according to capabilities. In response to sentient beings’ capabilities, they give them the teachings they need, slowly and patiently guiding them to plant seed after seed in their hearts. This takes skillful means. So, everyone must use “the merits and virtues of focus and diligence.” To go among people, we must be very focused on the Buddha-Dharma. Being focused means not being scattered; we must be diligent and not distracted. When we are completely focused, going among people we will accumulate wholesome affinities and blessed karma. This is all called merits and virtues. Being earnest in inner cultivation and being focused and diligent in external practice is how we will transform sentient beings.

“They are thus beyond what the mind can conceive or what speech can explain.” All this takes a very long time to accumulate. Life after life they go among people to accumulate affinities with sentient beings. Their merits and virtues from giving to others are not something we sentient beings, we ordinary people, can calculate. This is beyond our ability to calculate. If we try to imagine how many lifetimes. [Purna] spent accumulating merits and virtue, we will not be able to calculate it in our minds, let alone explain it in speech. How much merit and virtue did he accumulate anyway? This means it took a long time. He engaged in uninterrupted practice, extended practice, practice with nothing further and practice with reverence. So Filled Son of Loving-kindness, “as a Bodhisattva, manifested the appearance of a Hearer. “

“This is how he had learned well the skillful means of the Buddha.”

Purna, as a Bodhisattva, manifested the appearance of a Hearer. This is how he had learned well the skillful means of the Buddha. He merged with the crowd without their knowing. He entered the defiled world but remained undefiled. Thus, it says he had “learned well.”

Filled Son of Loving-kindness, as a Bodhisattva, manifested the appearance of a Hearer. This is how he had learned well the skillful means of the Buddha. He merged with the crowd without their knowing.

He entered the defiled world but remained undefiled. Thus, it says he had “learned well.” This is Filled Son of Loving-kindness. Do you know who Filled Son of Loving-kindness is? Purna Maitrayaniputra. He was also called Filled Son of Loving-kindness. Purna was a Bodhisattva who manifested as a Hearer. In this way, he diligently learned the Buddha’s skillful means. So, skillful means are also very important. Do not say, “I practice the Great Vehicle Dharma.”

“Skillful means is a Small Vehicle teaching.” Actually, skillful means is truly the way to transform sentient beings.

However, Filled Son of Loving-kindness, Purna Maitrayaniputra, “merged with the crowd without their knowing.” He dedicated himself to people, yet those people never knew this. Neither the bhiksus nor the Hearers knew that Purna Maitrayaniputra had these Great Vehicle aspirations, this great wisdom and great courage, that he had already entered the Bodhisattva-path. No one knew these things. So, he “entered the defiled world but remained undefiled.” He went among people without being defiled by them. People’s afflictions and ignorance never influenced his thinking. Thus, his spiritual aspirations remained firm. This was Purna Maitrayaniputra.

While using skillful means, he went among people and remained undefiled. This means he had “learned well.”

It was because he learned the Buddha’s teachings. Skillful is another word for clever. Clever means skillful.

Skillful is another word for clever. Those who are clever apply their wisdom. The principles, in truth, are not three; it is with the power of skillful means that they are thus taught as the Three [Vehicles]. Thus, this is called clever. “Those who are clever apply their wisdom.” To figure out how to employ skillful means, we must be able to apply wisdom. So, “The principles, in truth, are not three.” The true principles are the One True Dharma. There are not actually Three Vehicles. In fact they are the same; there is only one. “The principles, in truth, are not three.” There is [only] the One Vehicle Dharma. “It is with the power of skillful means that they are thus taught as the Three [Vehicles].” To skillfully address all beings’ capabilities, it was taught as the Great, Middle and Small Vehicles. “Thus, this is called clever.” These are clever and skillful means.

So, to benefit sentient beings, we must rely upon skillful means. “This conduct is hard to conceive of.” Taking these actions, doing these things, doing the work of Bodhisattvas, is truly inconceivable and difficult to fathom.

So, “Having attained the Dharma of manifestation but without learning well skillful means, one cannot do it.”

In order to benefit sentient beings, one must employ skillful means. This conduct is hard to conceive of. Having attained the Dharma of manifestation but without learning well skillful means, one cannot do it.

He had already understood this. He had cultivated this high moral character, but he still manifested a very humble status. If we cannot do this, “without learning well skillful means,” we would not be able to go among people in this way.

So, “They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom.” Because sentient beings and Hearers took delight in the Small Vehicle Dharma, he had to be together with these practitioners of the Small Vehicle. “[They] feared the great wisdom of the Bodhisattvas.”

They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom: They knew the assembly of Hearers took delight in the Small Vehicle Dharma and feared the great wisdom of the Bodhisattvas.

The people who took delight in the Small Dharma were afraid the burden would be too heavy, that they would be unable to give like that.
For this reason, the Hearers took delight in the Small Vehicle Dharma and “feared the great wisdom of the Bodhisattvas.” Those who are Bodhisattvas, who formed great aspirations, know that these people are like this, so they must “manifest” an appearance and come down to their level. They must interact with everyone, engaging in practice side by side and transforming them by working together. So, we must always be mindful!

Ch08-ep1126

Posted on August 25, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 8

Episode 1126 – Treasure Bright His Kalpa, Pure Kindness His Land

>> “People of supreme goodness greatly increase. The objects in that state are as bright as treasures. There is no evil in the land. By purifying their minds, they have bright and clear pure kindness. The Buddha’s lifespan and Dharma will abide for a long time. After that Buddha enters Parinirvana, stupas will be erected as offerings.”

>> “The number of Hearers cannot be known by calculating or comparing. All of them are replete with the Six Spiritual Powers, the Three Insights and the Eight Liberations. That Buddha’s land will have such infinite merits and virtues dignifying it.”

>> “His kalpa will be called Treasure Bright. His land will be called Pure Kindness. That Buddha’s lifespan will last countless asankyas of kalpas. His Dharma will abide for an extremely long time. After that Buddha enters Parinirvana, stupas of Seven Treasures will be erected filling the entire land.”

>> His kalpa will be called Treasure Bright: With kindness, He teaches the One Dharma, only teaching the Dharma of supreme and universal enlightenment. The Dharma-treasures manifest brightly, therefore the kalpa is named Treasure Bright. Also, good people increase, and all material objects are radiant and pure like the appearance of gold. Therefore it is called Treasure Bright.

>> His land will be called Pure Kindness: With kindness He transforms sentient beings and enables their minds to be pure, thus His land is pure. In that land there is no evil of lust; all are purely kind. Therefore the land will be called Pure Kindness.

>> That Buddha’s lifespan will last countless asankyas of kalpas: This explains the length of that Buddha’s lifespan and the time the Dharma abides. In the Buddha’s wisdom, what He knows does fundamentally have a number, but humans and heavenly beings cannot calculate it. Therefore it says “countless.” This “countless” is still in fact countable.

>> His Dharma will abide for an extremely long time. After that Buddha enters Parinirvana: The eras of Right Dharma and Dharma-semblance will abide in the world for an extremely long time. After Dharma Clarity Buddha enters Parinirvana, it explains that stupas will be erected as offerings.

>> Stupas of Seven Treasures will be erected; filling the entire land: Many disciples will erect stupas for that Buddha using the seven precious treasures and will make offerings to that Buddha’s sariras. These will cover the land of Pure Kindness, which He transformed.

“People of supreme goodness greatly increase.
The objects in that state are as bright as treasures.
There is no evil in the land.
By purifying their minds, they have bright and clear pure kindness.
The Buddha’s lifespan and Dharma will abide for a long time. After that Buddha enters Parinirvana, stupas will be erected as offerings.”

“People of supreme goodness greatly increase. The objects in that state are as bright as treasures.” This is the world we look forward to, a place where we can all live together. We also eagerly await everyone being kind people. Confucius once said, “If we do not choose to be among the benevolent, then how can we expect to attain wisdom?” If the place we choose to live in is not one of benevolence and virtue, then in that place we have chosen there will not be any wisdom. The place we choose to live in should be a place of kindness, where good people come together, so there must be education, and we must have kind thoughts. When people like this can all be together, there will be wisdom there. This is what Confucius said, but the Buddha said the same thing.

However, the Buddha taught us that, although we want everyone to be good, sentient beings have afflictions and ignorance. This world has always been the place where the Five Destinies coexist, a place where good and evil abide together. It is because sentient beings have ignorance and afflictions that the Buddha came to the world. He wanted to transform the ignorance and afflictions, to turn evil into goodness. This is the Buddha’s compassion. He came to this world exercising both compassion and wisdom, all to open and reveal to sentient beings. When sentient beings can be taught and transformed by the Buddha’s wisdom and compassion, we can realize and enter.

Sentient beings must be mindful! But the Buddha has to have patience. All Buddhas and Bodhisattvas have patience. The Buddha taught us, and starting by listening to the Dharma, we begin to awaken our aspirations. What we were taught in the past were the Three Vehicles the Buddha established in accordance with sentient beings’ capabilities. For sentient beings with limited capabilities and wisdom, the Buddha used limited teachings. For those of average capabilities and wisdom, the Buddha used the teaching of the Middle Vehicle. For those of great capabilities and wisdom, the Buddha used the True Dharma of the Great Vehicle to teach. All depended upon sentient beings’ capabilities. In the end, as He taught the Lotus Sutra, the Buddha had to get rid of the Small Vehicle teachings He used in the past and turn to the True Dharma of the Great Vehicle. As we are listening to this now, I hope everyone will form Bodhisattva-aspirations and practice the Bodhisattva-path. This is turning from the Small toward the Great.

Lifetime after lifetime we have been permeated by the Buddha-Dharma. We must believe this; if, in our past lives, we did not form affinities with the Buddha, then how would we have this opportunity to learn and cultivate the Dharma here together? This is because we were permeated in the past; that is why we have these causes and conditions to listen to the teachings, find joy in them and gather in one place. This is all due to causes and conditions. We have these exceptional conditions. Upon hearing the Dharma, the conditions arise so that we all come together. If our affinities were more distant, we might have needed to go through many layers of causes and conditions, to have layer upon layer of causes and conditions bringing us in.

For instance, in Hualien, in Wanrong township in Hualien there is a Mr. Lin Chengmin. He is only in his 50s, and has had a very rocky life. His family never had much money, and he would do odd jobs. He had a daughter and a son. His daughter lives in the south. His wife passed away after a long illness, while his son was still small; he was only in sixth grade. What is more, when his wife became seriously ill, she took the daughter away, and he alone remained in Wanrong. After his wife passed away, he began living in a drunken stupor. He lost his resolve and became depressed, spending the entire day with friends, with a group of “drinking buddies.” He would be drunk every day.

In particular, over the course of several years, he gradually lost feeling in his lower body and was left without strength. He spent his days in a drunken stupor and had become very depressed.

When this case was reported to Tzu Chi, Tzu Chi volunteers in Wanrong began taking over his case. After taking his case, he was listed as a care recipient, and was even given 5000 NTD a month to help with living expenses. However, he was still drunk everyday. One day, Tzu Chi volunteers were out promoting recycling and. Sister Xiufeng happened to go to his village to encourage everyone there to recycle, to spread this environmental consciousness. She went to Mr. Lin’s house, thinking since he was one of our care recipients, she would go in and pay him a visit. Shockingly, she found him laid out on the floor, laid out in a puddle of water, or a puddle of something.

Because Xiufeng was by herself and because he was a man, she was uncomfortable getting close to him, for she did not know what to do for him. She also dared not ask, “Is that urine or water?” She was too embarrassed to ask. Seeing him like this, she did not know what to do. When she was about to leave, the man cried out, “Sister, help me! Please help me!” Xiufeng heard him, but what was she to do? She was all by herself, and there was a man lying there on the floor. How could she help him? She could only say to him, “When you sober up a little, I will come to see you again.”

After leaving, Xiufeng said that those words, “Help me, sister, help me!” kept lingering in her brain. She went again later to see him and began to gather a group who could interact with him. They went to see his house. Actually, his house was not in bad condition. There was also something like a shed next door, like a pen that livestock would be raised in, a place that could be used for storage. Since he had this space and just then they happened to be promoting recycling, they said to him, “It is not good to be drunk every day like this. What if we were to come and do recycling here? You happen to have this empty space, a place that would be perfect for bringing recyclables here and sorting through them.”

He said, “Ok!” Actually, when he was not drinking, he was a very good person, very honest. So, starting like this, Xiufeng thought of ways to help him quit drinking. He was a Christian, and he had a cross hanging from the wall in his living room, so Xiufeng took a piece of paper and wrote a tally mark on it. She put it up there, telling him, “You must quit drinking.”

“We will at times come here to see you. If you are willing to do recycling here, there are rules to keep in doing recycling. The first is that you must give up alcohol. It is very difficult for me to quit drinking. It may be difficult, but if you do not quit, you may as well write off your life. You must quit. Together with Tzu Chi volunteers, we will do recycling together, do good deeds in order to help the earth. In your own life you need to first rouse yourself and make an effort to change.” He agreed. Because of Tzu Chi volunteers’ sincerity and their continual companionship and care, through that companionship and care, he finally became willing to listen. They came up with a method and told him, “You must be pious. You are a Christian, and [a statue of] Jesus is right there. I will put up this paper on the side. If you drink less today, then you can draw a tally mark. If you drink less tomorrow, you can draw another tally mark. Or if you don’t drink at all, then you can fill in another tally mark.”

This is what they told him. He was truly very honest. For him to quit drinking at once would have been impossible. So, by tracking how much he drank on that place, he would keep a tally of marks. Then he could see after a few days which column had added a few more marks to it.

Gradually, the “drinking more” column decreased and the “drinking less” column increased. Now it has become time for him to go from drinking less to not drinking at all. They began to plan this as well; now he rarely drinks at all. He does a good job sorting recyclables at home, and when he has finished sorting recyclables there at his own place, he then goes to the Ruisui recycling station to further help others. Since Tzu Chi had helped him in his own life, he gave much of his time to help Tzu Chi, doing a lot of recycling work. That is what he is doing now.

So, everyone praises him by saying, “The drunk man has become a good man. He has become a good man and a good recycler.” He has changed. He went from being sunk in depression to saving himself. For people to help him, he had to help himself he had to save himself. Xiufeng also said, “Actually, during those times when I continually looked in on him, when I constantly went to see him, when I constantly counseled him, it was at times very tiresome, for he was very difficult to get through to. There were times when I would lose heart and feel like giving up on him. It was really difficult for him to quit drinking.”

This was the method they used, tracking his progress with that chart to see when he did not drink and when he drank less, right up until the present when he has been able to stand on his own two feet. After he finishes sorting, he even goes outside his own community to the Ruisui recycling station, where he likewise gets involved. Now he spends most of his time sober; it increased. He is sober most of the time, although he still drinks a little. This is why she says, “There is nothing I can do. It is impossible for me to watch him every day. So, it is very difficult. Sometimes I feel like giving up on him, but Master says that since we have planted a seed in the ground, we must give it time [to grow].”

“Bodhisattvas are the farmers of the earth, and these sentient beings are the seeds. I should constantly water them, constantly care for them and give them time. Then naturally these seeds will sprout and naturally will grow into small trees. Now we can see them sprouting, now we can see them growing into saplings. We must give them time, for one day they will become big trees. A tree needs a long time to grow big!” He needs Tzu Chi volunteers to constantly go accompany him.

This is what they are now working hard on. However, he [is so different] from when she first found him, lying on the floor. Was he soaked in water or urine? We do not know. We do not know. He was drunk every day, but now at this point, he is able to stand up and do recycling. He can collect and recycle them; he can sort them. With our monthly help, he has not only taken charge of his life but can also take dirty things turn them into recovered resources. He is changing, he is improving; he is already doing very well.

One must have will to accomplish this. With the will, it is not difficult. This requires supreme goodness in a person. When a person of supreme goodness is willing to form aspirations and make vows, is willing to not give up on anyone and give with a love like this, even though it took a group of people to deal with a single individual, that village nevertheless has one less drunk, and one more person who can promote recycling, who can recycle to help the environment. He collects recyclables, brings them home and takes care of sorting them there. Isn’t this how there comes to be more good people?

We live in the Saha World. We are the disciples of the Buddha. The Buddha came to open and reveal to us so we might understand how in the world everything is due to causes and conditions. To deliver sentient beings, although we are able to be so close to each other and together move toward the Buddha-Dharma as we listen to it and teach it, there are those very far from where we are. We are not able to reach them directly, so we must rely on lay practitioners, like commissioners, or Faith Corps members. They all [serve] in their own villages, where, by word of mouth, people are referred to them. It takes a very long time and a lot of manpower in order to approach people like this.

They go in a group, for people are inclined to listen to some rather than others. When they listen, the volunteers naturally have a way to help. See, this is how the world is. Sentient beings who had fallen down in the past can now begin to hold their heads high. Others help them and they help themselves. Just how many people have such causes and conditions so as to be transformed like this? There are many. So, “The objects in that state are as bright as treasures.” See, they turn garbage into gold. Those dirty things, once he has carefully sorted them, all become treasures!

This is using worldly matters and objects for the sake of comparison. The Buddha’s principles are of course profound. The Buddha talked about Purna Maitrayaniputra. In his past spiritual practice, the conditions he was in were lifetimes upon lifetimes of going among people. The people he encountered were just like us, like the people we meet now in the world. Lifetime after lifetime, the people he encountered were like this man. He was like Xiufeng, using so much effort to help sentient beings turn their lives around and thus forming affinities like this. He continually accumulated affinities over countless kalpas.

Now he had encountered the Buddha and lived in the same world as the Buddha. He had clearly understood the Buddha’s teachings and was close to His heart. He did the things the Buddha did, promoted the teachings the Buddha taught. The Buddha greatly praised Purna, so He said that Purna Maitrayaniputra would attain Buddhahood in the future. Dharma Clarity Tathagata’s land will be very pure. Everyone there will be a good person. These were all people delivered by Him in the past.

Everyone there will have already engaged in spiritual practice, so they will be born together in that land. In that land, the Buddha’s lifespan and the Dharma will both be long-lived. The Buddha there will have great longevity, and the Dharma there will also last a long time. The eras of Right Dharma and Dharma-semblance will last a long time. So, “The Dharma will abide for a long time.” That Buddha’s lifespan will also be very long. So, “After that Buddha enters Parinirvana, stupas will be erected as offerings.” After this Buddha enters Parinirvana, the people afterwards, those in the era of Dharma-semblance and. Dharma-degeneration, will continue [to practice] in that Buddha’s world.

This is just like us now; we are still in the era of the Buddha’s teaching. Although we call this the era of Dharma-degeneration, during the era of Dharma-semblance, there were many images created by the Buddha. Although we are in the era of Dharma-degeneration, we are still constructing temples, still creating statues of the Buddha. This is still the era of Sakyamuni Buddha. From the time Sakyamuni Buddha appeared in the world until now, more than 2000 years have passed. But what about in that future? That Buddha in that future will have an even longer lifespan and. His Dharma will abide even longer. After that Buddha enters Parinirvana, they will similarly build temples and erect stupas. The Dharma will circulate there for a long time.

Let us look at the previous sutra passage.

“The number of Hearers cannot be known by calculating or comparing. All of them are replete with the Six Spiritual Powers, the Three Insights and the Eight Liberations. That Buddha’s land will have such infinite merits and virtues dignifying it.”

We talked about this previously. Below it again says,

“His kalpa will be called Treasure Bright. His land will be called Pure Kindness. That Buddha’s lifespan will last countless asankyas of kalpas. His Dharma will abide for an extremely long time. After that Buddha enters Parinirvana, stupas of Seven Treasures will be erected filling the entire land.”

The future kalpa of Dharma Clarity Tathagata will be called Treasure Bright. His land will be called Pure Kindness. This Buddha’s lifespan will last for countless asankyas of kalpas; this long time is impossible to calculate. His Dharma will also abide for a very long time. So, after that Buddha enters Parinirvana, again, “stupas of Seven Treasures will be erected filling the entire land.”

His kalpa will be called Treasure Bright: With kindness, He teaches the One Dharma, only teaching the Dharma of supreme and universal enlightenment. The Dharma-treasures manifest brightly, therefore the kalpa is named Treasure Bright. Also, good people increase, and all material objects are radiant and pure like the appearance of gold. Therefore it is called Treasure Bright.

“His kalpa will be called Treasure Bright.” This expresses that. “With kindness, He teaches the One Dharma, only teaching the Dharma of supreme and universal enlightenment.” Why can the Dharma abide for as long as it does in that world? The name of that kalpa, of that era, for “kalpa” refers to that long period of time, will be Treasure Bright. This is because there will be treasures everywhere in that world. It will be an extremely magnificent land.

This is because in that land He will always, “with kindness, teach the One Dharma.” The good people there will all gather together, and all will teach each other this one Dharma. What Dharma is this? It is “the Dharma of supreme and universal enlightenment.” This is the True Dharma, the True Dharma of the One Vehicle. It is the Great Vehicle Dharma.

So, “The Dharma-treasures manifest brightly.” The Great Vehicle Dharma is so clearly revealed. All the time, whenever people interact there, all they talk about is the One Vehicle Dharma. These are the Dharma-treasures. When they speak, they speak only of the Dharma. They live their lives according to the Dharma, so these are the Dharma-treasures. In this period of time, everything that we will hear is good words and teachings of goodness. This way good people will increase and flourish; they will continually grow in number. If we always talk about the Dharma with others, if we always encourage them, people will naturally obtain good teachings by doing good deeds. In this way, the number of good people keeps on growing.

In the world we live in now, people keep multiplying their ignorance. Not only do they not take joy in other’s goodness, they also engage in slander. This is our Saha World at present. However, that era will be called Treasure Bright; the kalpa will be Treasure Bright. People there will only talk about the True Dharma of the One Vehicle. They will always be praising each other, so the number of good people will increase. This is the Dharma. We must be able to engage in practice within the Dharma. We must thoroughly seize the moment. Although we live now in the evil world of Five Turbidities, we are still in [the era of] the Dharma.

So, supremely good people increase and flourish, and “all material objects are radiant and pure.” Everyone there will be a good person, speak good words and do good deeds. Everything there will be neatly organized. Because everyone there will be blessed, the place they will live, the things they will use will all be very radiant and pure. There are no dirty or dilapidated things there. There are none. Everything there is very shiny, just like the color of gold. Everything there will be a treasure, so [that era] will be called Treasure Bright. In that era, everything people use will be a treasure, will be extremely bright and very clean. Every object there will be just like a treasure. When that Buddha attains Buddhahood in the future, everyone will enjoy themselves and everyone will be a good person.

His land will be called “Pure Kindness.”

His land will be called Pure Kindness: With kindness He transforms sentient beings and enables their minds to be pure, thus His land is pure. In that land there is no evil of lust; all are purely kind. Therefore the land will be called Pure Kindness.

It is through kindness that. He teaches and transforms sentient beings. Because everyone is always talking about the teachings of goodness, everyone mutually interacts with kindness and sincerity. So, “With kindness He transforms sentient beings and enables their minds to be pure.” In that land, the ground of everyone’s minds will be pure. It says “The land is pure.” When the mind is pure, the land is pure.

So, “In that land there is no evil of lust.” There is no lust between men and women there. In the world, sexual desire is the source of 10,000 evils. In that land, the evils of sexual misconduct do not occur. All follow rules and discipline in their living; they keep the precepts well. This is like the Brahma kings’ palaces. The Brahma kings went along with their palaces to see Great Unhindered Wisdom Superior Buddha. All of the palaces were very pure. What they had cultivated were the supreme precepts and supreme good deeds. That land will be the same; everyone there will practice supreme good deeds and uphold supreme precepts. So, “In that land there is no evil of lust; all are purely kind. Therefore the land will be called Pure Kindness.” These are the merits and virtues that that Buddha will have accumulated through past spiritual practice, such that He will be born in an era like that, one so rich, where the people are so kind and where the Buddha-Dharma flourishes.

Next, it says, “That Buddha’s lifespan will last countless asankyas of kalpas.”

That Buddha’s lifespan will last countless asankyas of kalpas: This explains the length of that Buddha’s lifespan and the time the Dharma abides. In the Buddha’s wisdom, what He knows does fundamentally have a number, but humans and heavenly beings cannot calculate it. Therefore it says “countless.” This “countless” is still in fact countable.

That Buddha’s lifespan will be very long. The length of His lifespan will be very long. So, “In the Buddha’s wisdom, what He knows does fundamentally have a number, but humans and heavenly beings cannot calculate it.” With Buddha-wisdom, it is possible to calculate the length, the length of His lifespan and how long the Dharma will abide in the world. The Buddha knows this, but “humans and heavenly beings cannot calculate it.” Humans and heavenly beings cannot calculate it. For the Buddha to have given them a number would have been difficult. So, to teach the Dharma to humans and heavenly beings, that Buddha’s lifespan was measured in asankyas of kalpas.

“That Buddha’s lifespan will last countless asankyas of kalpas.” This is incalculable, so it is said to be countless. It is not that the Buddha could not calculate it; it is just that He could not speak the amount. The Buddha taught humans and heavenly beings, so because it was not a number that humans or heavenly beings could calculate, He simply said that it was countless. “This ‘countless’ is still in fact countable.” It was countable for the Buddha, but for sentient beings it was countless. With Buddha-wisdom, is anything incalculable?

Next, it says, “His Dharma will abide for an extremely long time. After that Buddha enters Parinirvana….”

His Dharma will abide for an extremely long time. After that Buddha enters Parinirvana: The eras of Right Dharma and Dharma-semblance will abide in the world for an extremely long time. After Dharma Clarity Buddha enters Parinirvana, it explains that stupas will be erected as offerings.

This means, after that Buddha enters Parinirvana, “stupas will be erected as offerings. The eras of Right Dharma and Dharma-semblance will abide in the world” for an extremely long time. So, “Dharma Clarity Buddha,” Dharma Clarity Tathagata, is the future epithet of Purna Maitrayaniputra, who was about to receive predictions of Buddhahood. He will be named Dharma Clarity. “After Dharma Clarity Buddha enters Parinirvana,” His Dharma will continue long afterwards.

Although the Buddha’s lifespan will have ended, His Dharma will still long abide. After that Buddha enters Parinirvana, “stupas of Seven Treasures will be erected filling the entire land.”

Stupas of Seven Treasures will be erected; filling the entire land: Many disciples will erect stupas for that Buddha using the seven precious treasures and will make offerings to that Buddha’s sariras. These will cover the land of Pure Kindness, which He transformed.

After Dharma Clarity Tathagata enters Perfect Rest, the Dharma will still continue for a long time. So, they will continually build stupas. “Stupas of Seven Treasures will be erected, filling the entire land.” This is because there will be very many disciples hoping the Dharma can be transmitted everywhere. Though the Buddha will be in Perfect Rest, building stupas and temples will attract future generations to continue in having respect for the Buddha. Seeing the stupas is like seeing the Buddha. This is in hopes that the Buddha-Dharma will continually keep spreading.

So, “Many disciples will erect stupas for that Buddha using the seven precious treasures.” In building stupas, they will use the utmost respect and the most precious materials in creating them. They do their utmost to make offerings, to make offerings to the Buddha’s sariras. The Buddha’s sariras are His bones and ashes. After the Buddha’s body is cremated, what is left of His body becomes sariras. [Stupas] will be everywhere; “These will cover the land of Pure Kindness, which He transformed.” In the future, after that Buddha is cremated, with all of His bones and ashes stupas will be built all over, so people can make offerings all over. This is the future Dharma Clarity Tathagata. He will abide in the world for a long time. After He is gone, there will still be so many disciples who deeply respect Him. They will continually spread His teachings. This depends upon each Buddha’s aspirations.

When Purna Maitrayaniputra returns to the world, it will again be in this land. We should remember that when the Buddha made His prediction, in the future it would still be in this same land. This is where he will attain Buddhahood, but when that time comes, our current world, called the Saha World, will then be called the world of pure kindness. This world will already be completely purified. The name of its kalpa will be Treasure Bright. There will be treasures everywhere!

Now we have garbage everywhere. There is garbage everywhere, so it is called the evil world of Five Turbidities. When there is garbage in people’s hearts, then they create garbage outside themselves. We are filled with ignorance, and that is why these turbidities are so severe, why sentient beings are so ignorant. In the future, in this same place, it will no longer be called the Saha World, no longer be called a world of endurance. The name of this land in the future will be Pure Kindness. The name of that kalpa, the name of that era, will be Treasure Bright. There will be treasure everywhere; everywhere will be bright and pure. It will be a pure land. So, we must work hard in spiritual practice.

Just Purna Maitrayaniputra’s spiritual practice takes so long to talk about. From the Buddha’s praise, it is evident how mindful he must have been and how he felt about the Dharma. He was able to experience and understand the Buddha’s intent. He did what the Buddha wanted to do. He spread the Buddha’s teachings everywhere. He went to benefit others and create good affinities so that our world in the future can be called Pure Kindness, its kalpa, Treasure Bright. It will no longer be the Saha World. So, let us always be mindful.

Ch08-ep1125

Posted on August 24, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 1

Episode 1125 – Infinite Merit and Virtue Dignifies and Perfects

>> “He had such merits and virtues, thus he was able to attain such a vast land. Within this state, there is such purity, thus the humans and heavenly beings are so elegant. Such outstanding qualities of the noble beings are like a grand ritual of the Three Flawless Studies.”

>> “There will be countless asankyas, billions and trillions of nayutas of Bodhisattvas in that assembly. They have attained great spiritual powers and the Four Unobstructed Wisdoms, so they can skillfully teach and transform all kinds of sentient beings.”

>> The number of Hearers cannot be known by calculating or comparing: This expresses that those who use their ears to hear the Dharma are many in number. Those who teach and transform the different kinds of sentient beings do so according to their individual kind.

>> All of them are replete with the Six Spiritual Powers, the Three Insights and the Eight Liberations: The Three Insights and the Six Spiritual Powers: These are the virtues that Arhats possess. The Eight Liberations: These are eight kinds of meditation to abandon the entanglements of the defiled phenomena in the Three Realms.

>> The Three Insights: Insight into previous lives. Insight of the heavenly eye. Insight into ending all Leaks. For Arhats they are called the Three Insights, for Buddhas, the Three Understandings.

>> Insight into previous lives: This is the insight to know one’s own or others’ causes and conditions in all previous lifetimes. Insight of the heavenly eye: This is the insight of knowing what will happen to oneself or others in all future lifetimes. Insight into ending all Leaks: The insight of using the wisdom of noble beings to completely eliminate all afflictions.

>> The Six Spiritual Powers: The spiritual powers attained by the noble beings of the Three Vehicles. The power of the heavenly eye, the power of the heavenly ear, the power of knowing others’ minds, the power of knowing previous lives, the power of transporting oneself, the power of ending all Leaks.

>> The Eight Liberations: Also called the Eight Abandonments. These are the eight kinds of meditation to abandon the entanglement of the afflictions of the Three Realms.

>> The Eight Liberations: 1. Liberation through contemplating external appearances when material desires arise 2. Liberation through contemplating external appearances when no material desires arise 3. Liberation of purity fully confirmed by the body 4. Liberation through the state of concentration of boundless space 5. Liberation through the state of concentration of boundless consciousness 6. Liberation through the state of concentration of nothingness 7. Liberation through the state of concentration of neither thought nor non-thought 8. Liberation through. Samadhi of complete cessation.

>> That Buddha’s land will have such: The land Dharma Clarity Buddha gains in response will have the previously stated circumstantial and direct retributions.

>> Infinite merits and virtues dignifying it and bringing it to fruition: With all His merits and virtues, it is dignified. Thus, the land will be so vast. Within this state, there is such purity, and humans and heavenly beings have such elegance. The noble beings have such purity because they are without defilement or attachment. Outside of their minds, there is no phenomena covering them.

“He had such merits and virtues,
thus he was able to attain such a vast land.
Within this state, there is such purity,
thus the humans and heavenly beings are so elegant.
Such outstanding qualities of the noble beings
are like a grand ritual of the Three Flawless Studies.”

The Buddha, before bestowing a a prediction of Buddhahood upon Purna, first praised the land he would have when he attains Buddhahood in the future as Dharma Clarity Tathagata. There will be so much accumulated in this great and vast land. Furthermore, the scenery in this land will be beautiful. Not only will the scenery be beautiful and magnificent, people there will also be pure in body and mind. This will be a very wonderful world. Isn’t this the state we all pray we can head toward? If we really wish to take “this land,” this place where the Five Destinies coexist, this world that must be endured, and turn it into an ideal world in the future, that is not an impossible task. It can happen as long as we all form the aspirations Purna Maitrayaniputra did, make the vows he did and then put them into practice. When we understand the Buddha’s intent, we transform those the Buddha wished to transform, His mission for the sake of sentient beings.

If we were all able to do this, then sentient beings will become purified; everyone’s minds will be clean. Isn’t this what that future land will be like? What everyone accumulates will be so many merits and virtues, and the places they live in will all be magnificent towers, a world of the Seven Treasures. Starting from the previous sutra passages, [the Buddha] continued to praise that land. As we interact with each other, through spiritual practice we can eliminate afflictions and purify our minds. If we can all purify our minds, then the land will also be clean.

So, “He had such merits and virtues, thus he was able to attain such a vast land.” Not only will it be magnificent and clean, the land will also be very vast. Within that state, there will be such purity. If we compare it to the Saha World we are in now, in our Saha World at the present, every place is having a big problem with garbage. This is not only Taiwan’s problem, but the entire planet’s. The garbage problem is very vexing. This has to do with environmental consciousness. If everyone is clear on how to protect the environment, then naturally we can reduce the garbage we produce in our daily living. To protect the environment, purity begins at the source. The things we have used can be recycled and reused. If we recycled and reused everything, what garbage would there be polluting the earth?

The problem is that everyone just wants to keep consuming and wasting things. We easily throw things away. Right now technology is very advanced. We continually extract oil and manufacture things that will not rot or decay. If we continue to burden the land with these things that do not rot or decay, then in the future where will we find land on which to grow crops? People wish to live upon this land, but if everything underfoot is garbage, how can we continue to live in the future? Moreover, we are continually manufacturing more, continually polluting the air. The climate is changing, and the air has become polluted; Our bodies are already raising red flags.

Many people say that air pollution [affects] people’s health, their trachea, lungs etc.; these problems keep appearing. Once the air becomes polluted, many people also catch colds. [The cold virus] in the air is a contamination created by sentient beings. This kind of contamination exists nowadays in this Saha World that we live in. This evil world of the Five Turbidities is also where the Five Destinies coexist. All these terms describe our world today. In other words, because for people like us today, the ground of our minds is not clean, we cause many natural disasters. First we pollute the air, then the climate changes, leading to natural disasters.

Besides natural disasters, there are manmade calamities. And how are manmade calamities created? By people’s minds! So, we always say [we must] purify the mind. When we clearly understand the principles, naturally the mind will be purified. We keep saying, “Sincere friendship heralds goodness in the world.” We keep hoping that everyone will understand this principle. We must all treat each other with hearts of genuine sincerity. Then this would then be just like. Dharma Clarity Tathagata’s world. Within that state, there is such purity; there is no pollution. Everyone’s mind will be very pure, The human and the heavenly intersect; humans’ minds and heavenly beings’ minds are mutually in accord with each other.

To be reborn in heaven, we must practice the Ten Good Deeds. Thus we can be born in the heavens in the future, Having perfected the Ten Good Deeds, heavenly beings enjoy blessings in the heavens. Humans in the human realm can likewise begin practicing the Ten Good Deeds, With the Ten Good Deeds practiced to the fullest, the minds of humans and of heavenly beings naturally intersect and connect with each other. The hope is that everyone’s minds will be sincere. “Sincere friendship heralds goodness in the world.” To do this, people must teach others. “Thoughtful teaching brings blessings and enrichment.” In the world, we mutually influence each other, mutually trust one another and treat each other sincerely and thoughtfully. If we are able to do this, if everyone benefits the world with sincerity, if everyone gives unconditionally, if everyone continues teaching each other with thoughtfulness, we can truly benefit humankind.

To give an example, yesterday afternoon. I had a video conference with [our volunteers in] Serbia. I saw a group of adorable Bodhisattvas. They were there in Serbia. They were all sitting on the ground. They found a space in the hotel, and they all sat on the ground. They all looked so relaxed and at ease. Tzu Chi volunteers from 12 countries had gathered together there. Everyone looked so joyful surrounding the screen. I thought there were 11 countries but they told me, “There are 12 countries.” I exclaimed, “You’ve added another!” They told me, “Slovakia.” This country borders Hungary, it is north of it. There is a man named Peter from there who is a friend of Mr. Zhong.

When Peter heard his friend was in Serbia, he was just about to take a vacation. He felt, “Instead of having fun on my vacation, I would rather join in to help others. I think I will be very happy doing this.” This is what he was thinking, so he made the decision to begin the 14-plus hours journey. The train ride alone took 12 hours. Then, to get to [the camp at] Sid, where our Tzu Chi volunteers were, he had to take a bus for another two-plus hours before arriving there. It took him 14 hours in all to meet up with the Tzu Chi volunteers. So, now we have volunteers from 12 countries.

The images of Tzu Chi volunteers there [show] how their small [contributions] given over time flowed like a long thin stream into the people’s hearts there to nourish them. So every day, in that place, volunteers came and went in the refugee waystation. This was the first stop along the refugees’ route. Others were stationed in the places where refugees were temporarily staying. In these two places, Tzu Chi volunteers, from March 1 to March 6 (2016), distributed relief goods daily, whether there were many people or few. Over those six days, they have already distributed aid to more than 1500 people. They gave little by little in these distributions. They said there were actually many difficulties, but everyone was very happy. Everyone there learned to use “the power of gentleness.” In that place, they had soft and gentle hearts and learned how to face [the refugees].

Having set foot upon that land, they had to find ways to help this group of people who had come from afar, people who had suffered so much. This is like the kind of heart parents have, the way they treat their own children. They treat the refugees as their beloved children. They held the clothes up against the refugees. “Will this fit you right?” After the refugees put on the clothes, they ask, “Does it look good?” They were just like parents with their children. Whether the refugees were elderly, young, or children, they treated them the same. They helped them find clothing, put on hats and scarves, shoes and socks. They helped them assemble an outfit so they could try it on. They made sure everything fit them properly.

After they are outfitted, they were given a charm that was a wood cutout of the word “peace.” We have been using this “peace” charm in Taiwan. These volunteers had great wisdom; they brought so many of these charms with them. Thus they could give each refugee a charm. This made them very happy.

At the Sid train station, at the refugee camp there, they interacted with the refugees in this way. With each family they met, every story they heard, they would comfort them and so on. This is keeping them company with love. Some had been turned back and sent to that place. With the power of love, from March 1 to March 6, [our volunteers] stayed there, near the train station.

Both the children and the adults there could neither go out nor go back. It was truly hard for them in that place. Still, for the children, they were more free here than if they went home. If they were to return to Syria, they would face gunfire every day. They would be very scared. In this place, they felt they were very free. Because children do not know what is going on, they do not realize that even though they were safe there, the next meal was never guaranteed. They could only rely on others’ help. Each day, a local NGO there would give them bread or some dry rations. This is how they lived.

We discussed this up to here yesterday. Yesterday [the volunteers there] also told me, “What they requested most was an additional change of underwear.” There is no place to wash up there, but [clean] underwear is still very important. Of course, the food they eat is very crude. What could we do to help them eat a little better? We must try to match their local cuisine. We want to avoid causing them stomach problems. So, we have to be very careful. They have been fleeing for a long time. Could we give them a real meal with hot soup and fresh vegetables to eat?

Yesterday, I also brought this up with the volunteers. They too hope that one day [soon], those who are stuck in that place can receive our “distribution of love,” so we can provide them with a substantial meal. Because a hotel there has already given us use of their kitchen, and Mr. Yang, one of our volunteers from Germany, is a chef, he could make his specialties for them. This is something we discussed yesterday.

To sum up, the power of love is there. In that place, each family faced their own challenges. But when we give to them with love, they can temporarily let go of their worries and temporarily connect emotionally with others. With their compassion, [the volunteers] establish very good friendships. At another waystation, one of those temporary shelters, every morning when they arrived, [the volunteers] led the local volunteers to first tidy up the environment, to clean areas like the bathrooms. This was how they guided them.

Now, when refugees see Tzu Chi volunteers there, whether adults or children see them, they always place their palms together in greeting. We see children there too. There was one family of eight; there were many children. The oldest sister cared for her younger siblings. When they saw Tzu Chi volunteers, all the children, old and young, stacked their hands up like this as they placed their palms together. The big ones, the middle ones and the younger ones all stretched out their hands, placing their hands on top of each other this way, thus putting their palms together. This was very beautiful.

All of the children broke into bright and innocent smiles. In their hearts, when they see Tzu Chi volunteers this sense of respect and joy arises. This is an example of how the Five Destinies can coexist in one place. Some local people there are fairly well off. Some live ordinary lives. There are poor people too, and refugees on top of that. For them, each day feels like a year. They wish to get to the destination they pray for, yet they are not able to overcome the obstacles. So, those people feel very sad.

Nevertheless, Tzu Chi volunteers are there, and the local people have gotten to know them. Yesterday, they were all very happy. They told me, “Master, in this country we have already obtained. NGO status for Tzu Chi! We are now officially allowed to distribute supplies and do relief work here.”

I told them, “With your sincerity, you have already broken the record. Whenever we go to a country, to register as an INGO, an international charity organization, is never easy. In the space of a few days to receive this certification from that country is quite amazing.” This comes from showing love with utmost sincerity. “Sincere friendship heralds goodness in the world.” This is love. That country is happy Tzu Chi volunteers are there. They have seen the sincerity in the volunteers, so they gave them this recognition and trust by issuing NGO status to them. This makes me very happy.

This is how people influence one another. So, “Thoughtful teaching brings blessing and enrichment to the world.” With an abundance of love, we are able to inspire others like this. This is in our world. For this world to be a pure land in the future, people’s minds need to mutually act on each other in this way. This is in Serbia.

Actually, it is the same in other places. It is the same in Jordan as well. There are many heart-warming stories there too that also have to do with refugees. They helped pull those refugees out of hell, helped relieve their suffering from illness and helped them deal with surviving while they are stuck there. For a long time, four or five years, they have been temporarily allowed to live there. They say it is temporary, but it has been 5 years. So, we must be mindful. If we can purify people’s minds, we can transform ordinary people into noble beings.

Thus, “Such outstanding qualities of the noble beings are like a grand ritual of the Three Flawless Studies.” If everyone here engaged in spiritual practice, then, as “the human and heavenly intersect,” everyone would be purifying people’s minds. By gradually learning to do this, naturally we will come to live in a land like this and cultivate the Three Flawless Studies this way. If everyone were to do this, if in our land and upon our earth, all of humankind were to do this, then wouldn’t we be living in a pure land? This is not impossible. It is possible. So, we should earnestly be mindful.

The previous sutra passage says,

“There will be countless asankyas, billions and trillions of nayutas of Bodhisattvas in that assembly. They have attained great spiritual powers and the Four Unobstructed Wisdoms, so they can skillfully teach and transform all kinds of sentient beings.”

In Dharma Clarity Tathagata’s land, there will be many Bodhisattvas like this; they all will have attained great spiritual powers as well as the Four Unobstructed Wisdoms. They can all educate one another with thoughtful teachings so in that country everyone will be able to turn from the. Small Vehicle to the direction of the Great. This describes that land; it is very precious.

The next sutra passage then says,

“The number of Hearers cannot be known by calculating or comparing. All of them are replete with the Six Spiritual Powers, the Three Insights and the Eight Liberations. That Buddha’s land will have such infinite merits and virtues dignifying it and bringing it to fruition.”

That place, in addition to Bodhisattvas, to the asankyas of Bodhisattvas, which means countless numbers of them, will also have Hearers. These are those who listen to the Dharma, They listen to the Dharma and practice it. “The number of Hearers cannot be known by calculating or comparing.” There are still more of them. All of them will have attained the Three Insights, Six Spiritual Powers and Eight Liberations. These Spiritual Powers, Insights and Liberations can all be seen in those Hearers, who have already been gradually cultivating them.

The number of Hearers cannot be known by calculating or comparing: This expresses that those who use their ears to hear the Dharma are many in number. Those who teach and transform the different kinds of sentient beings do so according to their individual kind.

Hearers, who hear the Dharma through their ears, can then pass on the teachings to others, can teach and transform sentient beings. According to their kind, they teach them in accord with their capabilities. Just by listening to the Buddha-Dharma, they can begin to form aspirations and teach and transform according to capabilities. This is the future land of Dharma Clarity Tathagata. There will be many Bodhisattvas and incalculable numbers of Hearers, who all teach each other in turn.

These people are all the same, whether Hearers or Arhats, they are replete with the Six Spiritual Powers, Three Insights and Eight Liberations.

All of them are replete with the Six Spiritual Powers, the Three Insights and the Eight Liberations: The Three Insights and the Six Spiritual Powers: These are the virtues that Arhats possess. The Eight Liberations: These are eight kinds of meditation to abandon the entanglements of the defiled phenomena in the Three Realms.

“The Three Insights and the Six Spiritual Powers” are the virtues with which Arhats are replete. Because they have engaged in spiritual practice, they already have the Three Insights and the Six Spiritual Powers.

The Eight Liberations “are eight kinds of meditation to abandon the entanglements of the defiled phenomena in the Three Realms.” These are the Eight Liberations. Do we still remember?

The Three Insights are “insight into previous lives insight of the heavenly eye” and “insight into ending all Leaks.” For the Hearers and Arhats, these are called the Three Insights. In Buddhas they are the Three Understandings.

Everyone should still remember this.

The Three Insights: Insight into previous lives. Insight of the heavenly eye. Insight into ending all Leaks. For Arhats they are called the Three Insights, for Buddhas, the Three Understandings.

So, “insight into previous lives” is “insight into one’s own or others’ causes and conditions in all previous lifetimes.” When I know my own past, and I know your past as well, this is “insight into previous lives.” [Knowing] the relationship between you and I in the past is called “insight into previous lives.” Next is the “insight of the heavenly eye.” This is the “insight of knowing what will happen to oneself or others in all future lifetimes. Previous lives” is knowing the past. The “heavenly eye” is being able to see into the future. This is our relationship in this life; what will we be like in the future? This is “insight of the heavenly eye.”

We often say, we do not know why we came into this world. This is because we are ignorant of our past. When we came to this life, why it is that we have [negative] affinities? Why it is that we have good affinities? What were our karmic affinities in the past like? We do not know. We have no “insight,” no “insight into previous lives.” We have this kind of relationship now. In the future, will we also be able to be born in the same era and engage in spiritual practice together? This we cannot see; we also cannot see the future. This is because we are unenlightened beings. However, Hearers and Arhats have engaged in spiritual practice and already attained the “insight of the heavenly eye.” They know the future and the things that will happen between themselves and others.

Next is “insight into ending all Leaks. Insight into ending all Leaks” is “the insight of using the wisdom of noble beings to completely eliminate all afflictions.” What we practice is to take in the Dharma we hear and not let it leak away. Whether precepts, Samadhi and wisdom, or listening, contemplation and practice, after taking these to heart, we should not let them leak away. If we listen to the Dharma and quickly forget, that means it has leaked away. After we listen, we must remember and understand. Only when we understand all of the principles will we truly be “without Leaks.”

When we are “without Leaks,” the Dharma will remain in our hearts. “Ending all Leaks” is putting an end to all afflictions and ignorance. The Dharma we hear leaks away because we still have afflictions. As we engage in spiritual practice, we must completely eliminate our afflictions. Then when we take the Dharma to heart, it will not leak away as soon as afflictions arise. So, this is “insight into ending all Leaks.” When we eradicate all afflictions, when we put an end to all afflictions, we have the wisdom of noble beings.

Insight into previous lives: This is the insight to know one’s own or others’ causes and conditions in all previous lifetimes. Insight of the heavenly eye: This is the insight of knowing what will happen to oneself or others in all future lifetimes. Insight into ending all Leaks: The insight of using the wisdom of noble beings to completely eliminate all afflictions.

These three are in Arhats called the Three Insights and in Buddhas called the Three Understandings.

Next are the Six Spiritual Powers. The Six Spiritual Powers are “the spiritual powers attained by the noble beings of the Three Vehicles.” The Three Vehicle [practitioners], the Hearers, the Solitary Realizers and the Bodhisattvas, all have them. So, these [powers] are “the power of the heavenly eye, the power of the heavenly ear, the power of knowing others’ minds, the power of knowing previous lives, the power of transporting oneself” and “the power of ending all Leaks.”

The Six Spiritual Powers: The spiritual powers attained by the noble beings of the Three Vehicles. The power of the heavenly eye, the power of the heavenly ear, the power of knowing others’ minds, the power of knowing previous lives, the power of transporting oneself, the power of ending all Leaks.

If Hearers, Solitary Realizers and. Bodhisattvas all have these powers, then what about Buddhas? Buddhas have the Three Understandings. They have perfected the. Six Spiritual Powers and the Three Understandings.

The Eight Liberations are meditative states. Another name for them is the Eight Abandonments. “Abandonment” and “liberation” mean the same thing. “These are the eight kinds of meditation to abandon the entanglement of the afflictions of the Three Realms.”

The Eight Liberations: Also called the Eight Abandonments. These are the eight kinds of meditation to abandon the entanglement of the afflictions of the Three Realms.

This means the mind is without hindrances. In the Three Realms, there are all kinds of ignorance and afflictions. When we have completely abandoned them, when we have cast them all behind us, this is “abandonment.” If we have already completely liberated ourselves from all the afflictions that entangled us, that is called the Eight Liberations. Of course, this requires spiritual practice. We must practice until our minds are settled and we manifest wisdom. We must always remain in a state of Samadhi.
There are several varieties of this Samadhi.

The Eight Liberations: 1. Liberation through contemplating external appearances when material desires arise 2. Liberation through contemplating external appearances when no material desires arise 3. Liberation of purity fully confirmed by the body 4. Liberation through the state of concentration of boundless space 5. Liberation through the state of concentration of boundless consciousness 6. Liberation through the state of concentration of nothingness 7. Liberation through the state of concentration of neither thought nor non-thought 8. Liberation through. Samadhi of complete cessation. The Eight Liberations:

First is “liberation through contemplating external appearances when material desires arise.” Although our Six Sense Organs connect with the Six Sense Objects, when we see these things, we thoroughly understand them. Our minds connect with them, yet these external states never hinder our minds. We remain unhindered by external conditions. This is called “liberation.” From this example, everyone should understand what comes after.

Next is “liberation through contemplating external appearances when no material desires arise.” When we mentally prepare and want to go see something, this is “material desires arising.” Upon seeing it, we do not keep it in our minds to hinder us. Or, if we do not prepare yet suddenly see something, it still does not affect us. Something may suddenly happen to us; it may follow our wishes or go against them, but our mind remains unhindered by it. Without any preparation, something good may suddenly happen, or something unpleasant may suddenly happen, perhaps troubles may come our way, yet our mind can still be without hindrances. We just do what needs to be done, take care of what needs to be taken care of, and once done, that is enough. If we can thoroughly understand, our minds will truly remain unhindered.

Third is the “liberation of purity fully confirmed by the body.” We should “contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent and contemplate all things as being without self.” Our bodies indeed are unclean, but if we thoroughly understand that the body is a vessel for spiritual cultivation, then we will use this body to seize the present moment and earnestly take the Dharma to heart. In this way, we can use this body to engage in spiritual practice and attain realizations about all things in the world. Then all the pain and suffering in the world will not [negatively] influence our mind. This is a mind without hindrances.

Fourth is “liberation through the state of concentration of boundless space.” We understand the principle of emptiness, understand that everything is empty. We may have material [desires] in our minds, but we remain unaffected by them. Even without [desires] we may suddenly encounter external states, yet will still not be influenced by them either. Regarding our body, we understand that life is impermanent. We understand this. We experience how precious hearing the Dharma is. So, we need to seize the time to practice, listen to and do the things we should. Then we will never be hindered by a particular time or space. We are “liberated through the state of concentration of boundless space.” Wherever we are, “We have this aspiration as we walk this path.” This is because we “listen to this Dharma.”

Isn’t that group of Tzu Chi volunteers in Serbia in fact listening to this Dharma? Unhindered by space, they can go to many different places. Wherever they go, after they arrive they give in the same way. This is not being hindered by the conditions, the environment.

Fifth is “liberation through the state of concentration of boundless consciousness.” As for consciousness, everything we have ever done is stored in this consciousness of ignorance. Seeing external conditions, we connect with them, then our sixth and seventh consciousnesses lead us to take action, which all comes back to the eighth consciousness of ignorance. Ignorance is stored in the eighth consciousness. So, we are subject to many entanglements. Now we are “liberated through the state of concentration of boundless consciousness.” When our minds are empty, when our minds are very open and spacious, they can encompass the universe and the boundless worlds within it. Our consciousness is boundless. Our consciousness is liberated; it can travel leisurely and freely.

Sixth is the “liberation through the state of concentration of nothingness.” There is no place that is not a place of practice, no place we cannot attain liberation.

Seventh is “liberation through the state of concentration of no thought nor non-thought.” There is no thought; what is the use of thinking so much? But there is also thought; when it is something we should do, through tranquil contemplation, we must very clearly and deeply consider how we should go about it. “No thought” means we do not think the way ordinary people do; that is “desire.” For the sake of the Dharma, we must earnestly, mindfully seek to understand. “Nor non-thought” means we are not totally without thought. We must still think, still try to comprehend through calm contemplation.

Calm contemplation refers to how, with worldly matters, we must find a way to transcend worldly afflictions, to use a world-transcending spirit to carry out our missions in this world while remaining undefiled by other people. This is “liberation through the state of concentration of no thought nor non-thought.” We remain undefiled by the world, but our thinking is calm contemplation. It is meditation, a pure way of considering things, a pure way of thinking. All this helps us take the Dharma to heart and apply the Dharma among sentient beings. This is “wondrous existence in emptiness,” true emptiness and wondrous existence. We must exercise our pure nature of True Suchness without becoming defiled.

Eighth is “liberation through Samadhi of complete cessation.” Afte all afflictions are completely eliminated, we are completely liberated. These are the Three Insights, Six Spiritual Powers and Eight Liberations. We should try to thoroughly understand them.

So, “That Buddha’s land will [be] such.” The land Dharma Clarity Buddha gains in response will be like this. The people there will all be like this. Dharma Clarity Tathagata gains this Buddha-land in response to His virtues. His land will be like this, will have the previously stated circumstantial and direct retributions.

That Buddha’s land will have such: The land Dharma Clarity Buddha gains in response will have the previously stated circumstantial and direct retributions.

We often speak of these. In the past we have continually discussed circumstantial and direct retributions, when sentient beings are reborn in this place at the same time as Dharma Clarity Buddha, the land will be like this.

There are “infinite merits and virtues dignifying it and bringing it to fruition.”

Infinite merits and virtues dignifying it and bringing it to fruition: With all His merits and virtues, it is dignified. Thus, the land will be so vast. Within this state, there is such purity, and humans and heavenly beings have such elegance. The noble beings have such purity because they are without defilement or attachment. Outside of their minds, there is no phenomena covering them.

This is due to their many accumulated merits and virtues. Earlier we also said that much merit and virtues have to be accumulated to dignify and bring this kind of land to fruition. This was what Dharma Clarity Buddha accomplished. The sentient beings He created affinities with through His spiritual practice will all gather together in that place. That state will be one of such purity. So, “Humans and heavenly beings have such elegance.” There, the human and the heavenly intersect; it is truly a beautiful state. “The noble beings have such purity.” Those noble beings there will be so pure. “They are without defilement or attachment.” Everyone’s minds are free of these. “Outside of their minds, there is no phenomena covering them.” There are no defilements, none of the kinds of things people are attached to, not at all.

They will be “tranquil and clear, with vows as vast as the universe.” In the future this is the land Dharma Clarity Tathagata brings to fruition. If we are earnestly mindful, we will be in this land in the future as well. So, let us always be mindful!

Ch08-ep1124

Posted on August 19, 2025October 4, 2025 by Rosalyn Leung

Wisdom at Dawn

Chapter 1

Episode 1124 – A Straightforward Mind and Deep Faith

>> “A straightforward mind is where spiritual practice takes place. The depths of our heart is the pure land. By making vows to transform all living beings, when Bodhisattvas attain Buddhahood, they are replete with merits and virtues. Sentient beings journey on their blessings to be born in that land.”

>> “The sentient beings in that land often take two kinds of food. First, the food of Dharma-joy. Second, the food of meditative joy.”

>> “There will be countless asankyas of billions and trillions of nayutas of. Bodhisattvas in that assembly. They have attained great spiritual powers and the Four Unobstructed Wisdoms, so they can skillfully teach and transform all kinds of sentient beings.”

>> There are countless asankyas of billions and trillions of nayutas of. Bodhisattvas in that assembly: This explains the virtues of the followers of the Three Vehicles. The number of Bodhisattvas of the Great Vehicle will be extremely large.

>> They have attained great spiritual powers and the Four Unobstructed Wisdoms: With the power of Samadhi, they are able to attain spiritual powers. They understand thoroughly all kinds of Dharma-nature and realize the four kinds of unobstructed wisdom.

>> The Four Unobstructed Wisdoms: They are also called the Four Unobstructed Understandings or the Fourfold Unobstructed Eloquence. The wisdom of unobstructed Dharma, the wisdom of unobstructed meaning, the wisdom of unobstructed rhetoric and the wisdom of unobstructed joyful eloquence.

>> The wisdom of unobstructed Dharma: It is to thoroughly understand the terms of all Dharma and differentiate them without hindrance.

>> The wisdom of unobstructed meaning: It is to comprehend the principles of all Dharma thoroughly without obstruction.

>> The wisdom of unobstructed rhetoric: It is to understand all kinds of languages and freely expound [the Dharma] at will.

>> The wisdom of unobstructed joyful eloquence: It is to eloquently speak the Dharma’s meaning, perfectly and harmoniously without hindrance, and teach sentient beings joyfully and freely.

>> They can skillfully teach and transform all kinds of sentient beings. They have unobstructed spiritual powers; therefore they can skillfully transform and teach all kinds of sentient beings. They teach and transform them according to their kind.

“A straightforward mind is where spiritual practice takes place.
The depths of our heart is the pure land.
By making vows to transform all living beings,
when Bodhisattvas attain Buddhahood,
they are replete with merits and virtues.
Sentient beings journey on their blessings to be born in that land.”

“A straightforward mind is where spiritual practice takes place.” We must always pay close attention to and take good care of our minds. Our mind is our place of spiritual practice; if we do not take good care of our minds, how can we engage in spiritual practice? “[To know] all Buddhas of the Three Periods, [know] all things are created by the mind.” Thus, our minds are our place of practice. How should we engage in spiritual practice? We need to have deep understanding, deep faith and deep, strong vows. Regarding the Buddha-Dharma, we must have right understanding and right views. We must delve deeply into the Buddha’s teachings. However the Buddha taught us, we must have the greatest sincerity as we listen to and delve deeply into the Dharma. After we listen to it, we must mindfully seek to experience it so the Dharma can be taken straight into our heart.

If we can take the Dharma straight into our heart, then our whole mind will be a pure land. This is because we have faith in the Dharma from the depths of our hearts. The Dharma is the principles; it is a path for us to walk, a very grounded path, a Bodhisattva-path that goes straight to the state of Buddhahood. This state of mind is a pure land. Our mind is not troubled by anything else, not disrupted by any interpersonal conflicts. Afflictions and ignorance will not cover our minds. Our minds will always be a completely pure place of spiritual practice. This is our pure land.

Maitrayaniputra was about to receive a prediction of Buddhahood. The Buddha often praised Maitrayaniputra for the fact that his straightforward mind and the depths of his heart were places of spiritual practice and were both completely pure. He was able to comprehend the Buddha’s intent and walk the path the Buddha wanted to walk. This was Purna Maitrayaniputra’s straightforward mind and the depths of his heart; the spiritual training ground of his mind. He relied on the great vows he had made in the depths of his heart, the vows of his straightforward mind and the depths of his heart. Once he understood the Buddha-Dharma, he began to make the great vows. He vowed to deliver all sentient beings.

The Four Great Vows start with. “I vow to deliver countless sentient beings.” Sentient beings are everywhere. On Earth alone there are so many countries. There are over 190 countries in this world. Every country is [different]; some of them are large and others are small. Some are rich and others are poor. The people of some countries are kindhearted while people of other countries have [calculating] minds. There is good and evil in every country’s people. Countries have their own numerous problems. This is all because people’s minds are confused. Everyone’s mind is covered by afflictions and ignorance. So, the Buddha, the Great Enlightened One, came to the world. He did not come for the sake of one country or for the sentient beings from one place. He wanted to cover all of the ten directions, which is all sentient beings.

Because of this, He said, “I vow to deliver countless sentient beings.” So, “vows to transform all living beings” were the vows of Purna Maitrayaniputra. The Four Great Vows are the vows of all Buddhas. They are the universal vows of all Buddhas. These are the Four Great Vows. Every Buddha, in order to attain Buddhahood, needs to have the Four Great Vows and the Four Infinite Minds. These are universal vows. So, “making vows to transform all living beings”.

Before Bodhisattvas attain Buddhahood, when they are in the period of vowing to transform all living beings, they will spend lifetime after lifetime forming connections with sentient beings. Once these causes and conditions are sufficient, they will have perfected their merits and virtues. The sentient beings a Buddha transforms will be able to be like Him. Because they were transformed by Him, they will be born during the Buddha’s lifetime. “They will be born in the that land.” They will be with this Buddha because in past lives they continually created affinities with Him. In previous lifetimes, before he attained Buddhahood, when he was walking the Bodhisattva-path, he planted seeds and created blessed affinities over many lifetimes. As they were now replete with good affinities and had achieved perfection in merits and virtues, in future lifetimes, these people would be born in the same era as the Buddha. This is something we must believe.

Bodhisattvas have to go to all places; when they hear [the cries of] sentient beings, they will find and help those who are suffering. Indeed, this is how they are. For the past few days, we have been talking about a group of Bodhisattvas who are still in Serbia. They came from 11 different countries and all went to Serbia for the same purpose. They went for the sake of the refugees fleeing from another country. They suffer, and every step of the way is hard. They have experienced all kinds of suffering from the imbalance of the four elements and have taken many risks along the way, all to keep themselves and their families alive. They wanted to survive, so they fled their countries. This suffering is truly unbearable.

They have no clothes to wear, no food to eat and no shelter to live in. With people suffering like this, we had the opportunity [to help]. Our volunteers quickly seized this opportunity to go to that country. It has already been many days. From the day they left until now, they have worked morning to night. In that place, they hope the roads ahead can be opened so that more refugees can get through and the clothes we have prepared for them can be handed out. However, at this time, not many people are able to get through. They allow only 200 to 300 people to get through at a time, so the volunteers have to wait there patiently.

We see how, in that place, when they go out every morning, they split up into two routes. One goes to Adasevci, which is a waystation for the refugees. When the buses arrive, they allow the refugees to stop there for a while, so our volunteers will quickly seize that time to interact with them and dress them in the supplies we prepared. We can see how they put clothes, hats, socks, scarves, shoes and everything on them. After seeing their smiles, our volunteers feel so at ease.

As for those who stayed near the train station, which is also a waystation for the refugees, they [worked with] those who were stuck there or those who were waiting for their train to come. This other group of Tzu Chi volunteers stayed there to help these refugees. They have seen many refugees at the Sid train station refugee camp. Some of them are able to get on the train as soon as the door opens, but some are kicked off after getting on the train. Why did this happen? Because they did not have the appropriate ID. Some of them lost their identification cards, so they quickly got off the train to look for their IDs. They kept digging through the pile of trash. Tzu Chi volunteers and other people went to help them look for their identification, but they still could not find them. They cried as they searched for their IDs. Just as the train was about to leave, they were still looking for their IDs.

Some were being brought back by the train because they had been injured. They were fine when they left but injured when they returned. There was a man named Hasan who was sent back because when he got off the train to go in, that country actually prevented his entry. Why did they refuse to let him in? There was some problem with his ID again, so he was not allowed to enter [the country]. He was so anxious to cross the border that he was struck and injured by the police. His arm was injured and he was sent back. He was so angry.

Our Tzu Chi volunteers quickly got close to him and cheered him up. They asked him to be patient and wait for a bit. The road to Croatia was tightly guarded. Though he was able to board the train in Serbia and had already reached Croatia, after he got off the train, there was this kind of clash there, and he was sent back. Moreover, his hand was injured, so he was truly very upset.

We could see Shu-Wei gently comforting him there. We also saw the refugee commissioner, the head of the refugee committee, who originally was not very kind to the refugees. The process the refugees had to go through was truly like going through the gates of hell. They faced some very shameful attitudes there. However, over those few days in that place, Tzu Chi volunteers showed their sincere love [to the refugees], which deeply touched this refugee commissioner, the head of the waystation. He became more soft and gentle. He became friends with the Tzu Chi volunteers and began to treat others like the volunteers did. He also became a Bodhisattva.

This is what it means to transform sentient beings. We vow to transform all sentient beings. For people who suffer, we provide comfort. We see their suffering, so we put clothes on them to make them warm. Our attitude makes them feel that a dear friend has come to look after their hearts. This becomes, in their lives, a share of “Dharma-food.” Dharma-joy comes from a Bodhisattva’s loving attitude while helping others. From the spiritual training ground of their straightforward mind and the depths of the heart, they give selflessly. For those people, fleeing their country was like a nightmare, a nightmare they could not wake up from. It was all beyond their control, and they did not know what lay ahead. But they could spend some heart-warming time with this group of Bodhisattvas. This group of kind friends were there to guide them and provide them with the material goods they needed. This was like passing through a pure land. This was because Bodhisattvas were there spreading seeds of love that would grow into a forest of merits and virtues. Those who were there to serve were also very deeply moved.

Some of the Tzu Chi volunteers stayed at a hotel. I saw a picture of all the Tzu Chi volunteers gathered around a table with a computer in the middle. Everyone focused on listening to something. What were they listening to? It was “Life Wisdom.” Now, the Dharma can be sent to the clouds then be brought down anywhere in the world. These Living Bodhisattvas gathered at the table and very mindfully listened to me talk about the process of their relief work in Serbia. They were all so mindful. This is also the Dharma.

Even though they are very far from us, they were also listening to the teachings. They were listening to how they, as modern Bodhisattvas, were helping suffering beings in other places. At the hotel where they stayed, they already created affinities of friendship and joy with the owner. The owner offered his kitchen so the Tzu Chi volunteers could cook the vegetarian foods they wanted to eat. Everyone was very happy because they could make home-cooked meals there. They could make home-cooked vegetarian dishes. The owner also took the volunteers to buy groceries to bring back. Using the kitchen, they were able to have meals with the flavor of their hometown. Everyone was very happy. This is how Bodhisattvas are.

They vow to go there, and though they face many difficulties, they use their love, they truly use the power of gentleness, a very soft and gentle demeanor, to overcome these obstacles one after another. This is truly very touching to see. So, we should all be mindful. We must be mindful in our daily living. This is how to be a Buddhist practitioner. As practitioners, we have the food of Dharma-joy and meditative joy. This is our process of spiritual practice, the things we experience as we practice.

Tzu Chi volunteers create affinities wherever they go. They truly created such joyful affinities in that restaurant. They also listened to the Dharma there, so they have the food of. Dharma-joy and meditative joy. They could listen to the Dharma and also eat what they wanted by cooking for themselves. These causes and conditions were sufficient.

Previously we talked about how.

“The sentient beings in that land often take two kinds of food. First, the food of Dharma-joy. Second, the food of meditative joy.”

This is just like the Tzu Chi volunteers in Serbia. They have both kinds of “food.” This is how they feel as they served. We talked about this yesterday.

The next sutra passage states,

“There will be countless asankyas of billions and trillions of nayutas of. Bodhisattvas in that assembly. They have attained great spiritual powers and the Four Unobstructed Wisdoms, so they can skillfully teach and transform all kinds of sentient beings.”

In that place, the sentient beings in that land will constantly experience these two [feelings] of. Dharma-joy and meditative-joy. This is what sentient beings in that land experience in their lives. “There are countless asankyas of billions and trillions of nayutas of. Bodhisattvas in that assembly.” There are not only sentient beings but also many Bodhisattvas.

There are countless asankyas of billions and trillions of nayutas of. Bodhisattvas in that assembly: This explains the virtues of the followers of the Three Vehicles. The number of Bodhisattvas of the Great Vehicle will be extremely large.

“This explains the virtues of the followers of the Three Vehicles.” In that place, there are practitioners of the Small, Middle and Great Vehicles engaging in spiritual practice in the land of. Dharma Clarity Tathagata. There are many Bodhisattvas there; the majority have formed Great Vehicle aspirations. This is because now Purna Maitrayaniputra uses the Great Vehicle Dharma to create affinities with people. Thus, in his future land, the majority will be Great Vehicle Bodhisattvas.

So, these people, these Bodhisattvas, will all attain great spiritual powers and the Four Unobstructed Wisdoms, especially the Four Unobstructed Wisdoms.

They have attained great spiritual powers and the Four Unobstructed Wisdoms: With the power of Samadhi, they are able to attain spiritual powers. They understand thoroughly all kinds of Dharma-nature and realize the four kinds of unobstructed wisdom.

“With the power of Samadhi” means that to attain spiritual powers, we must start with the power of Samadhi. With precepts we give rise to Samadhi, and with Samadhi we give rise to wisdom. This principle is certain. In regards to spiritual practice, I am always teaching everyone about the Three Flawless Studies. Our precepts, Samadhi and wisdom must be flawless. Our Samadhi comes from upholding the precepts. There are things we should and should not do; if we can follow this well, then our minds will not be troubled by interpersonal conflicts. This way, our minds will not be scattered. So, with a mind that is not scattered, we can focus our spirit. This is attaining spiritual powers. We are focued and not scattered, concentrating our spirit. Then there is nothing we do not know. This is the Bodhisattvas’ power of Samadhi.

“They understand thoroughly all kinds of Dharma-nature.” They ultimately understand /all of the Dharma-nature. Dharma-nature is something we all inherently have. As for the principles of all things in this world, there are none that they do not comprehend. They “realize the four kinds of unobstructed wisdom.”

With the Four Unobstructed Wisdoms, we must be mindful in order to understand. They are also the Four Unobstructed Understandings or the Fourfold Unobstructed Eloquence.

The Four Unobstructed Wisdoms: They are also called the Four Unobstructed Understandings or the Fourfold Unobstructed Eloquence. The wisdom of unobstructed Dharma, the wisdom of unobstructed meaning, the wisdom of unobstructed rhetoric and the wisdom of unobstructed joyful eloquence.

As long as we fully comprehend the principles, as long as we understand all of them, then with these principles we understand, if other people cannot comprehend them and misinterpret or misunderstand us, we can explain things to them. This is unobstructed eloquence.

These four, the Fourfold Unobstructed Eloquence, are the wisdoms of unobstructed Dharma, meaning, rhetoric and joyful eloquence. Among these four, ․what exactly is wisdom of unobstructed Dharma? “It is to thoroughly understand the terms of all Dharma and differentiate them without hindrance.”

The wisdom of unobstructed Dharma: It is to thoroughly understand the terms of all Dharma and differentiate them without hindrance.

For all the terms in the Dharma, we are able to have thorough understanding. When we hear a term, we will be able to know what it means. When we say “suffering,” with this one word, we all fully comprehend the suffering of the world. All kinds of appearances of suffering and principles appear in our minds. These teachings come from just one word. From the word “causation,” we are able to experience how countless amounts of ignorance accumulates and gives rise to so many afflictions. This is called the wisdom of unobstructed Dharma. As for the Dharma’s terms, whether they are one word or multiple words, we can understand them as soon as we hear them. We are able to understand everything. This is the kind of wisdom we have.

The second is called “wisdom of unobstructed meaning. It is to comprehend the principles of all Dharma thoroughly without obstruction.”

The wisdom of unobstructed meaning: It is to comprehend the principles of all Dharma thoroughly without obstruction.

We just spoke of how we understand all terms. Whatever terms we encounter now, we will be able to fully know what they are. We understand the principles, and we know what kind of Dharma they belong to. We categorize them by type and teaching, thoroughly and without obstruction.

The third is the wisdom of unobstructed rhetoric.

The wisdom of unobstructed rhetoric: It is to understand all kinds of languages and freely expound [the Dharma] at will.

We will understand the teachings and fully comprehend the principles contained within. What terms should we use when teaching people so that everyone understands? What kind of language should we use? Since there are so many countries and even some countries with multiple languages, if we want to spread the Dharma, how many languages do we need to know? In Taiwan alone, there is Hakka, Taiwanese, as well as many different indigenous languages. Speaking of only indigenous tribes, there are already dozens of different languages. In short, we must use all kinds of terms and languages to teach so that sentient beings will understand. We interact with them through methods that enable them to understand.

In the past, there was a period when. I continually told people, “You all have to learn international sign language.” I hoped that, whatever their country of origin, though we do not speak their language, we could use sign language [to communicate]. However, they would need to understand it too. In short, there may be many methods and languages that we do not understand. Not everyone knows sign language, either. So, to be able to listen to the Dharma is not so simple. Teaching the Dharma also is very difficult. To transform sentient beings is not easy. Thus, if we are not familiar with the terms and do not know all kinds of languages, then we cannot teach the Dharma. If you want me to talk to Americans, there is no way I could do that. If you want me to talk to Japanese people, I cannot do that either. This is because I do not know the words.

Thus, the wisdom of unobstructed joyful eloquence “is to eloquently speak the Dharma’s meaning, perfectly and harmoniously without hindrance and teach sentient beings joyfully and freely.”

The wisdom of unobstructed joyful eloquence: It is to eloquently speak the Dharma’s meaning, perfectly and harmoniously without hindrance, and teach sentient beings joyfully and freely.

If we cannot communicate, we must rely on others to translate for us. We need to find people who know how to speak and know how to translate to come translate. This is joyful eloquence. “I cannot speak this [language]. Please come here and help me translate. All I want to do is wholeheartedly let them know about the Dharma.” We must think of all possible methods. If we cannot use sign language or spoken words to communicate, we have to ask people to translate and think of some kind of method. There is truly nothing we can do about this; sentient beings speak different languages. To transform sentient beings is by no means easy. However, when we can speak and understand [the same language as others], we should use unobstructed joyful eloquence. We learn things thoroughly over and over, and after we learn, we explain them to others. We hope those who have affinities can accept them.

These affinities must be constantly accumulated, so we should “skillfully teach and transform all kinds of sentient beings.”

They can skillfully teach and transform all kinds of sentient beings: They have unobstructed spiritual powers; therefore, they can skillfully transform and teach all kinds of sentient beings. They teach and transform them according to their kind.

Those Bodhisattvas in the land of Dharma Clarity Tathagata already have the Four Unobstructed Wisdoms. They have attained great spiritual powers and also the Four Unobstructed Wisdoms. So, “They can skillfully teach and transform sentient beings.” They are able to teach sentient beings. They have thoroughly understood all these things; they comprehend the Dharma, the meaning and the rhetoric, so they have joyful eloquence. They have the Four Unobstructed Wisdoms, the Fourfold Unobstructed Eloquence. They will be replete with all of this. They willingly get involved and go among people to transform sentient beings because they have the vow of a Bodhisattva.

Because they want to attain Buddhahood, they must walk this Bodhisattva-path. The Bodhisattva-path is not an easy one; we must be mindful in walking it. So in that place, sentient beings and spiritual practitioners of the Small, Middle and Great Vehicles are able to receive teachings from Dharma Clarity Tathagata. Thus they can all move into the stage of forming Great Vehicle aspirations.

Great Vehicle aspirations are to “skillfully teach and transform all kinds of sentient beings.” They can all teach and transform sentient beings. They will have “unobstructed spiritual powers, therefore they can skillfully transform [people].” Because they will be replete in spiritual powers, their powers are without obstruction. When we want to accomplish something in this world, there are many obstacles. Even with the same good deed, different people have different methods of accomplishing it. Some people take their straightforward mind as their place of spiritual practice. When they want to do some task, everyone does it together. Some people think that in order to do these things together, they must work with someone they have affinities with or someone they have already worked with in the past.

“This person is not easy to get along with. That person has bad habitual tendencies.” Thus they refuse to interact with this person, even if they may have already changed, even if they fully eliminated all their bad habits. Then coming back, [they say,] “I want to do good deeds together with you! I want to walk the Bodhisattva-path together!” However, some people feel that since that person was this way in the past, they do not want to let them on [the team] or do not want to partner with them.

In this way, though they have good intentions, they are lacking that straightforward mind. If we want to do something good, we need to do it with many people. But if we only choose the people we like and the people who listen to us in order to avoid past frustrations, we are not giving others a chance. This is a Bodhisattva lacking a straightforward mind, lacking [vows] in the depths of the heart.

With Bodhisattva-aspirations deep in our hearts, our spiritual aspirations will be very firm. Buddhas and Bodhisattvas come to the world to transform sentient beings. They do not let even one sentient being slip by. This is what all Bodhisattvas and. Buddhist practitioners have deep in their hearts. No matter how far away people are, as long as there are causes and conditions, we will do everything in our power to help and transform them. This is what is in the depths of our hearts. This is our straightforward mind.

Look at how these [volunteers] are now far away from their homes. They come not only from the ten directions, but from 11 different directions. People from 11 different countries all went there to work with the locals, who also formed aspirations and dedicated themselves as volunteers. As they came together, there were originally people from 11 counties, but now, including the locals, there are 12. Previously we talked about reporters. There were also journalists from Hungary who went in there with us, as well as the local ones. If we count these, that would make 13 countries. Now, there are people of 11 countries transforming people in another 2 countries. In those 2 countries seeds of kindness are planted and they have already joined Tzu Chi. These is how Bodhisattvas transform sentient beings. These are unobstructed spiritual powers. In these faraway places, they are able to bring everyone together to spread the seeds of kindness across a field of merits and virtues. When they arrive, they “skillfully transform.”

So, they “teach all kinds of sentient beings. They teach and transform them according to their kind.” To save people there and transform them into Bodhisattvas is truly no easy task. So, as Buddhist practitioners, we must be mindful. We must be mindful of the process of forming aspirations and making vows. Our minds must be straightforward, and the Dharma must be taken deeply into our heart. It must truly be taken in deeply in order to “have Dharma to transform people.”

Thus, “A straightforward mind is where spiritual practice takes place. The depths of our heart is the pure land.” We must “make vows to transform all living beings.” Dear Bodhisattvas, these are the spiritual provisions we need in order to attain Buddhahood. Yesterday, we talked about. Dharma-joy and meditative-joy. This is the spiritual food we absorb to help our wisdom-life grow. We must earnestly absorb it, so we must always be mindful.