Episode [number] – Dharma Masters and the Source of the Dharma
>> The Tathagata’s teachings were supporting conditions for revealing [the Dharma]. All the great disciples received predictions from the Buddha. He now confirmed what had happened in the past, so they knew that from then until now, their original causes and conditions from Great Unhindered Wisdom Superior Buddha had never been lost. They knew that today’s assembly was a gathering of [people with] Dharma-affinities, and it was also for the sake of inexhaustible seeds to come. Thus, “Dharma Masters” is used as title of this chapter. This is precisely because He wanted to invite Dharma masters to open and reveal [the teachings].
>> The Chapter on Dharma Masters is part of revealing the state of the One Vehicle. It is divided into three sections: The first clarifies what is provisional and what is true when those of the three capabilities attain predictions. This section includes the eight chapters beginning with the Chapter on Skillful Means. The second praises those practitioners who cultivate the Dharma with wisdom and virtue. It urges them to uphold the Dharma-treasury. These are people who have deep respect and faith, who uphold the wondrous Dharma as well as urge others to have deep faith and uphold the wondrous Dharma.
>> “Dharma master” has two meanings: First, it refers to one who has faith in, understands, accepts and upholds this wondrous Dharma and expounds it for others. Such a person is a model for other spiritual practitioners. This person is a teacher for those who honor the Buddha-Dharma. Hence he is called a Dharma master. Second, the wondrous Dharma is the teacher of all Buddhas, Bodhisattvas and future practitioners. Because all merits and virtues arise from this wondrous Dharma, it is the teacher of those who honor the Buddha-Dharma. Hence it is called “Dharma master.”
>> Now in this chapter, those in the great assembly and the eight classes of Dharma-protectors who can accept, uphold, recite, explain and transcribe this sutra, or even hear a single verse or line and momentarily recall it, will all attain Buddhahood.
>> At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings, “Medicine King, you can see this great assembly.”
>> At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings: The Buddha, through Medicine King, addressed the great assembly. Through: This means to rely on Medicine King burned his body and his arms. The Buddha spoke of Medicine King Bodhisattva’s original causes and conditions of making offerings to the Lotus Sutra in the past.
>> So, Medicine King had long upheld this sutra and burned his body as an offering. He could cure the Dharma-body of the illnesses of the afflictions of the Five Abidings. He was the recipient of the teachings, so the Buddha called his name and spoke to him. Thus, He formally declared who would receive predictions. >> The Illness of the Five Entrenched Afflictions: First are entrenched delusions due to mistaken views. Second are entrenched delusions due to craving in the desire realm. Third are entrenched delusions due to craving in the form realm. Fourth are entrenched delusions due to craving in the formless realm. Fifth are entrenched delusions due to ignorance. These are known as the Illnesses of the Five Entrenched Afflictions that harm people’s wisdom-life.
>> Addressed the 80,000: He entrusted the original intent of the Lotus Sutra to those Bodhisattvas. This is as in the Chapter on Emerging from the Ground in the part on the intrinsic, where only His disciples could take on this responsibility. This showed that other people could not do so.
>> “80,000” refers to “the assembly of the eight classes of Dharma protectors” mentioned later. The unit of ten thousand refers to a very large number.
>> “Great beings” refers to Bodhisattvas. Everyone knows this. “Regarding the Lotus Dharma-assembly,” in the Lotus Dharma-assembly, “all those who aspired to seek the Path, whether the fruit they sought was great or small, were all equally called Bodhisattvas.” They could all be called Bodhisattvas.
>> “Medicine King,” “you can see this great assembly”: This refers to the great assembly present in the Dharma-assembly. This means that the people who were there to receive and uphold the wondrous teachings from the Buddha were Dharma Masters.
“The Tathagata’s teachings
were supporting conditions for revealing [the Dharma].
All the great disciples
received predictions from the Buddha.
He now confirmed what had happened in the past,
so they knew that from then until now,
their original causes and conditions from Great Unhindered Wisdom Superior Buddha
had never been lost.
They knew that today’s assembly
was a gathering of [people with] Dharma-affinities,
and it was also for the sake of
inexhaustible seeds to come.
Thus, ‘Dharma Masters’ is used as title of this chapter.
This is precisely because He wanted to invite
Dharma masters to open and reveal [the teachings].”
Previously, we finished discussing the “Chapter on Those at and beyond Learning.” In His compassion, Sakyamuni Buddha had now finished bestowing predictions on different groups of disciples with different capabilities and different causes and conditions. Among the 2000 disciples who received predictions were Ananda and Rahula. Ananda and Rahula were known and recognized by all, and their causes and conditions for practice were plentiful. In the distant past, infinite kalpas ago, they formed aspirations and made vows. With profound faith, they began to follow the Buddha lifetime after lifetime. They appeared in the human realm, upheld the Dharma-treasury and engaged in secret practice. These two [were among] those on whom the Buddha bestowed predictions, beginning with Sariputra and the four great disciples. Next, there were the 500 disciples and Purna Maitrayaniputra. Each had their own causes and conditions. They all engaged in Bodhisattva-practices within while manifesting the appearance of Hearers. From their previous lives, they had the great causes and conditions to come to this world and support and promote the Buddha’s Dharma-assembly. They were all Bodhisattvas!
Now we continue on to the Chapter on Dharma Masters. We will discuss how, “The Tathagata’s teachings were supporting conditions for revealing [the Dharma].” Everyone who received predictions had been Bodhisattvas with [great] capabilities all along, but to support [the Buddha’s] Dharma-assembly, they had to continue to further their own practice. Thus, they too came as His family and followers. So, “the Tathagata’s teachings were supporting conditions for revealing [the Dharma].” They came to support the Dharma-assembly, having practiced lifetime after lifetime. “All the great disciples had received predictions from the Buddha.” Thus, after many lifetimes, now the causes and conditions had ripened, and they received the Buddha’s predictions. This was to confirm [what happened] in the past, a very, very long time ago, dust-inked kalpas ago.
The Chapter on the Parable of the Conjured City [speaks of] “dust-inked kalpas.” 〈化城喻品〉，塵點劫，很多的世界磨以為墨，再這樣一點一點，點點滴滴成為國土，每一點滴的國土成為沙塵，一塵一數（以上兩句慎用，塵點劫見註二），—— 待確認，需向師父請益 是否有誤
This amount of time is impossible to measure. [They had practiced] for such a long time, “from then until now.” The “now” mentioned here refers to Sakyamuni Buddha’s era more than 2000 years ago. The future, as seen from that era, is our present time. In our present now, we also have a future, an infinite and immeasurable time ahead of us. We must be very clear that from then until now, all that time, every one of them had these causes and conditions. It was during Great Unhindered Buddha’s era, at that original Dharma-assembly, that these causes and conditions originated.
Whose was this original Dharma-assembly? It started with the 16 princes, at that time when Great Unhindered Wisdom Superior Buddha transformed great numbers of sentient beings. At that time, many heavenly kings came from all directions, along with people of this world, kings, ministers and many others who came to seek refuge and faithfully uphold the Buddha-Dharma. Great Unhindered Wisdom Superior Buddha at that time taught the Lotus Sutra. All Buddhas share the same path; in the end, they must all teach the Great Vehicle sutras. He expounded The Lotus Sutra for a very long time. At this Dharma-assembly, the 16 princes were very diligent. Just like Rahula, they also practiced in secret. The Buddha-Dharma entered their minds drop by drop. Just like Ananda, they safeguarded and upheld the Dharma-treasury; they took the entirety of the Buddha-Dharma to heart.
After a very long time, having finished teaching the Lotus Sutra, Great Unhindered Wisdom Superior Buddha entered His meditation room. The 16 princes then knew it was their duty to uphold the Dharma-treasury by listening to, teaching and transmitting the Dharma. To every person with whom they had affinities, [they said], “Come, listen to the Lotus Sutra!” At that time, the 16 princes each brought along those they had affinities with and all simultaneously taught the Lotus Sutra. Each of the 16 princes, before those who followed them based on their affinities, spread the seeds of goodness. Each of the seeds that they planted in those they had affinities with started [to grow], lifetime after lifetime.
A very long time has passed from then until now. Since Great Unhindered. Wisdom Superior Buddha’s era, those original, most fundamental causes and conditions have persisted up until the present time, Sakyamuni Buddha’s era. For those people, from the time of Great Unhindered Buddha when these causes and conditions were planted in those who heard the Lotus Sutra and until the time when Sakyamuni Buddha attained Buddhahood, [this affinity] was never lost. Thus, in life after life, they followed [Sakyamuni Buddha] until He attained enlightenment. “The Tathagata’s teachings were supporting conditions for revealing [the Dharma].”
To teach the Dharma, we need people to listen. If we teach and nobody listens, then we do not have the affinities. Therefore, when someone is willing to listen, those teaching the Dharma can teach continuously. This is like how now, we have the opportunity to discuss the Lotus Sutra every day. I need to keep teaching. Why? Today, we have the technology to pass on what I say now by sending it to the cloud. From the cloud, it is then broadcasted to many countries around the world. There is a time difference, but there is no delay. For some of them it is now night, for some it is afternoon, for some it is morning, and some share the same time zone as us. So, there is a difference in time due to the rotation of Earth. The time of day differs; it may be day or night. But while there is a time difference, there is no delay. At this moment, as I speak, everyone is receiving it at the same time and take my words to heart. It is because we have these causes and conditions that I can continue to teach the Dharma.
In the same way, in the Buddha’s era, He came to the world to open and reveal [the Dharma], to help sentient beings understand that everyone intrinsically has the wisdom of True Suchness. Buddha-nature and wisdom are intrinsic to us all. The Dharma permeates the universe; our minds, our nature of True Suchness, our intrinsic nature, can become one with the universe. This intrinsic nature, this ocean of awakening, is something everyone has, but we are unaware of it.
Out of compassion, the Buddha manifested in the human realm to teach us and help us understand. For us to understand the true principles and realize how to walk this great path, how to keep advancing on the great Bodhi-path without any deviation, that was the Buddha’s goal in coming to the world. There had to be many willing to accept and listen. Only when these causes and conditions were ripe was He able to attain Buddhahood. The goal of attaining Buddhahood is to teach the Dharma. Therefore, with these causes and conditions, “They knew that today’s assembly was a gathering of [people with] Dharma-affinities.” Those with Dharma-affinities had gathered together. “It was also for the sake of inexhaustible seeds to come.” During the Buddha’s time, He taught this Dharma to the people of that time in the hope that they would come to assist in the Dharma-assembly and create further affinities. One gives rise to infinity, and infinity arises from one.
Take for example Purna Maitrayaniputra. After absorbing the Dharma, he went everywhere to spread the seeds and teach the Dharma. He wanted everyone to have the opportunity to receive the Buddha-Dharma. This is why Purna Maitrayaniputra could be [willing] to sacrifice his body. Even when the fiercest of people sought to kill him, he was still unafraid, since he did it to spread the Buddha’s principles, to spread the seeds by which they would be able to accept the Buddha-Dharma in the future. Such were the affinities between the Buddha and His disciples. Lifetime after lifetime, they met. Lifetime after lifetime, they formed aspirations. Lifetime after lifetime, they went among people to assist in creating affinities.
Therefore, not only were they supporting the causes and conditions for the Buddha to teach and transform but were also aiding their own spiritual practice, forming future affinities with sentient beings. In this way, they could on one hand support the Buddha’s Dharma-assembly and on the other work for the causes and conditions of their own spiritual practice to mature. When the causes and conditions have matured, they themselves can attain Buddhahood. This is the same principle. So, we must understand that in the Buddha’s era, “They knew that today’s assembly was a gathering of [people with] Dharma-affinities.” Likewise, we also presently share such Dharma-affinities. It is not only we who are present here now. How many people are there around the world who, at this very moment, without a second’s delay, have the causes and conditions to receive the Dharma? We have all gathered in this world. These people will in the future give rise to infinite seeds.
In the past, we also, at the time of the 16 princes and. Great Unhindered Wisdom Superior Buddha, listened to the Dharma together at that place. Maybe those who heard and taught the Dharma then formed vows to spread the Dharma. Thus, they kept passing down this lineage, in this way handing it down until today. This is to [give rise to] infinite seeds. “Thus, ‘Dharma Masters’ is used as title of this chapter.” Now, this chapter that we are about to discuss is called the Chapter on Dharma Masters. “Dharma Masters” is used as the title here precisely because. “He wanted to invite Dharma masters to open and reveal [the teachings].” The words “Dharma masters” refer to how the seeds will be spread in the future and how the Dharma will continue on. So, I often speak of those who listen to, teach and transmit the Dharma. It is in the Chapter on Dharma Masters that it is explained how we can spread the Dharma.
It is “part of revealing the state of the One Vehicle. [This process] is divided into three sections.”
The Chapter on Dharma Masters is part of revealing the state of the One Vehicle. [This process] is divided into three sections: In the first, to clarify what is provisional and what is true, those of the three capabilities attain predictions. This section includes the eight chapters beginning with the Chapter on Skillful Means. The second praises those practitioners who cultivate the Dharma with wisdom and virtue. It urges them to uphold the Dharma-treasury. These are people who have deep respect and faith, who uphold the wondrous Dharma as well as urge others to have deep faith and uphold the wondrous Dharma.
The first section starts at the beginning, where [the Buddha] wants to help us understand the provisional and the true. This begins in the Chapter on Skillful Means. In the Introductory Chapter, the Buddha radiates light. Manjusri and Maitreya Bodhisattvas engages in a dialogue to explain how the Buddha, compared to His teachings in the past, will now teach the Dharma differently. This is the Introductory Chapter. Next, in the Chapter on Skillful Means, the Buddha wishes to open up the provisional so He explains to everyone that they need to depart from the skillful means of the past. At this time, He is going to start revealing the ultimate truth, the principles of the ultimate reality of the One Vehicle. This is where He first begins [to reveal the true]. This continues into the Chapter on Dharma Masters. Starting in the Chapter on Skillful Means up to now in the “Chapter on Those at and Beyond Learning,” these previous eight chapters make up the first section. [In this section], He begins to help everyone understand what “provisional” means and how this provisional Dharma can connect to the True Dharma, how they can connect with the One Vehicle Dharma.
In the second section, it “praises those practitioners who cultivate the Dharma with wisdom and virtue. It urges them to uphold the Dharma-treasury.” Now, this sections begins to praise those practitioners who cultivate their wisdom and the means through which they attain these virtues. “It urges them to uphold the Dharma-treasury.” I hope everyone will earnestly practice and uphold this. We must take the Dharma-treasury into our minds. When we hear the Dharma, we cannot just let it pass. After we hear it, we must make it our own so it becomes our own Dharma. We must put it into practice to comprehend it and share what we have comprehended with others. To stay alive, we must regularly take in nutrients. We need food to nourish our bodies. Likewise, we must absorb the Dharma in order to nourish our wisdom-lives. This follows the same principle. “It urges them to uphold the Dharma-treasury.” I hope everyone will put effort into this.
So, here it begins to praise their virtuous wisdom and the virtues of spiritual practice. “The virtuous attain.” [It describes] the virtue that is attained and the methods of spiritual practice. In particular, we must be very mindful. This is urging us not just to hear the Dharma, but also to uphold the Dharma and take it to heart. It thus speaks of “people who have deep respect and faith and uphold the wondrous Dharma.” Here, it begins to praise those people who uphold the wondrous Dharma as well as “urge others to have deep faith and uphold the wondrous Dharma.” It is encouraging everyone to be very mindful.
Deep faith is repeatedly mentioned in the Chapter on Skillful Means; we must have faith from the depth of our hearts. When we hear the Dharma, we must definitely uphold it mindfully. We must take it to heart. Only then can we benefit from it and apply it. Otherwise, once we hear it, we will lose it. This makes listening to the Dharma useless. Therefore, we must take it to heart and put it into practice. We must also encourage others [to practice it]. We should call on everyone to come hear the Dharma and to earnestly uphold the Dharma-treasury.
Previously, wasn’t it Ananda who upheld the Dharma-treasury? This required great mindfulness. Though Rahula had habitual tendencies in the past, after the Buddha’s strict teaching, he completely changed and became a person with great patience, someone who practiced the teachings and humbled himself. He practiced the Buddha-Dharma secretly. He truly took it to heart. In the Chapter on Those at and Beyond Learning, these two very particular [disciples] were presented as role models for us.
Therefore, “Dharma master” has two meanings.
“Dharma master” has two meanings: First, it refers to one who has faith in, understands, accepts and upholds this wondrous Dharma and expounds it for others. Such a person is a model for other spiritual practitioners. This person is a teacher for those who honor the Buddha-Dharma. Hence he is called a Dharma master. Second, the wondrous Dharma is the teacher of all Buddhas, Bodhisattvas and future practitioners. Because all merits and virtues arise from this wondrous Dharma, it is the teacher of those who honor the Buddha-Dharma. Hence it is called “Dharma master.”
“Dharma master” means, first, “one who has faith in, understands, accepts and upholds this wondrous Dharma and expounds it for others.” When we are able to have faith and deeply believe in the Dharma we hear, with this deeply faithful mindset, we can uphold [the Dharma]. Then we can expound the wondrous Dharma for others and be “a model for other spiritual practitioners.” Our spiritual practice is not just for ourselves. Our spiritual practice must remain dignified; we must have the demeanor of a spiritual practitioner. Our body should be a spiritual training ground, so that when others see us, [they think,]. “Oh, so this is spiritual practice!” So this is such a role model. 所以這軌範。
[Thus, such a role model]”is the teacher of those who honor the Buddha-Dharma.” When we are able to uphold the demeanor of a spiritual practitioner, naturally, we can inspire people and guide them to form aspirations. Then, they too will follow this example for engaging in spiritual practice. They will give rise to joy and form aspirations to engage in practice. As for us, we have this mission to listen well to the Dharma and earnestly uphold it. Through our demeanor and conduct, we present ourselves among people and can in this way transform sentient beings.
Spiritual practice is about cultivating our minds. When our intent is on spiritual practice, everything we say is Dharma and we present ourselves with dignity. This is being a role model. We need to abide by the precepts, uphold our demeanor and serve as an example for others. This is the meaning of Dharma master, “a teacher of those who honor the Buddha-Dharma.” It is one who serves as teacher for those who wish to practice and hear the Dharma.
“Second, the wondrous Dharma is the teacher of all Buddhas, Bodhisattvas and future practitioners.” We must uphold the wondrous Dharma. The wondrous Lotus Sutra is the path to Buddhahood; it is “the teacher of all Buddhas, Bodhisattvas and future practitioners.” We must earnestly uphold the wondrous Lotus Sutra and put it into practice. “All future Buddhas” [refers to] those who form aspirations to engage in practice; they will become Buddhas in the future. Never-Slighting Bodhisattva said, “I dare not look down on you because in the future, you will all be able to attain Buddhahood.” Indeed, we must not look down on anyone. Every person who forms aspirations, makes great vows and walks the Bodhisattva-path, can in the future also attain Buddhahood. Right now, we can guide and transform people using our body, speech and mind. When our body and mind are in harmony, our body becomes a spiritual training ground. When people see us, joy arises within them. When people hear us, they form great aspirations and can enter into the Buddha-Dharma. These all mark a teacher of future practitioners.
“Because all merits and virtues arise from this wondrous Dharma, it is a teacher of those who honor the Buddha-Dharma.” All merits and virtues arise from this wondrous Dharma. Having understood the principles, we realize we must “refrain from all evils and practice all good.” We understand that we must form more affinities with sentient beings. This is the wondrous Dharma. A kind heart paves the path, inch by inch, with love. Every bit of love we bring when we go among people is the wondrous Dharma. The wondrous Dharma is the teacher of those who honor the Buddha-Dharma; it is this Dharma. For us practitioners, the Dharma is our teacher. We take the precepts and the Dharma as our teacher. This is what the Buddha taught us. Thus, we call it our “Dharma master.” The masters in the Chapter on Dharma Masters uphold the Buddha-Dharma and place importance on the Buddha-Dharma.
“Now in this chapter, those in the great assembly and the eight classes of Dharma-protectors who can accept, uphold, recite, explain and transcribe this sutra, or even hear a single verse or line and momentarily recall it, will all attain Buddhahood.”
Now in this chapter, those in the great assembly and the eight classes of Dharma-protectors who can accept, uphold, recite, explain and transcribe this sutra, or even hear a single verse or line and momentarily recall it, will all attain Buddhahood.
This means that this chapter, the Chapter on Dharma Masters, was meant for all, not just the beings in the human realm but also the eight classes of Dharma-protectors. All of them can accept, uphold, recite and explain this sutra. We must make this sutra commonplace [and spread] the meaning it contains, even if it is just a single verse or line, that we momentarily recall. If we can do this, that is a seed. When we feel delight in the Lotus Sutra, even if it is just a short line or a verse, it has already become a seed which has been planted in our minds. When the wondrous Dharma enters our mind, it acts as a seed.
In the Lotus Sutra, the Chapter on Dharma Masters is already the tenth chapter out of its 28 chapters. The Chapter on Dharma Masters is very important to those of us who accept and listen to the Dharma. So, we must put our heart into hearing and upholding the Chapter on Dharma Masters. We must be mindful. The Chapter on Dharma Masters places strong emphasis on the Dharma; the Dharma is our teacher. Accepting and upholding the Buddha-Dharma and passing the wondrous Dharma on to others creates merits and virtues. Even if it is just a short verse, if they can accept it, take it to heart and put it into practice accordingly, it creates merits and virtues. So, we must be very mindful. Let’s return to the sutra text.
At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings “Medicine King, you can see this great assembly.”
At the beginning of this passage, the Buddha [spoke again]. At the beginning of this sutra passage, “the World-Honored One” [spoke] “through Medicine King Bodhisattva.” The Buddha spoke to Medicine King Bodhisattva. He wished for everyone to know. With “80,000 great beings,” we can see just how many people there were present. There were 80,000 great noble beings. How great must that space have been to accommodate 80,000 beings? This must have included the eight classes of Dharma-protectors.
At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings: The Buddha, through Medicine King, addressed the great assembly. Through: This means to rely on Medicine King burned his body and his arms. The Buddha spoke of Medicine King Bodhisattva’s original causes and conditions of making offerings to the Lotus Sutra in the past.
When we teach the sutras, where there is Dharma, the eight classes of. Dharma-protectors are there to protect it. So, 80,000 was used to represent an approximate number. These eight classes of Dharma-protectors can also be called “Bodhisattvas. Bodhisattva” is a label that is used to encourage people to form great aspirations and uphold the virtuous Dharma; anyone like this is a Bodhisattva. “Great beings” are Bodhisattvas.
[When it says] “through,” it means he relied on [Medicine King Bodhisattva]. [He made] no distinctions based on status, whether they practiced the Great Vehicle or the Small Vehicle. Thus it says, “through Medicine King.” This word, “through,” [means that] at the assembly, there were many people of different capabilities and categories. Why did He address Medicine King Bodhisattva and mention the 80,000 great beings? This is such a great number.
Medicine King Bodhisattva’s spiritual practice was such that he truly devoted his life. In the Lotus Sutra, it describes Medicine King Bodhisattva. In the process of his spiritual practice, he burned his body and arms [as an offering]. “The Buddha spoke of Medicine King Bodhisattva’s original causes and conditions of making offerings to the Lotus Sutra in the past.” Throughout Medicine King Bodhisattva’s practice, for the sake of the Lotus Sutra and the Dharma, he disregarded his own life. The Dharma-protectors all knew this, and they could bear witness to it. This was because of Medicine King Bodhisattva, due to his aspirations, was the best example of forgoing oneself for the Dharma. In the beginning of the sutra passage, “The World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings.” Through Medicine King Bodhisattva, the Buddha addressed the many Bodhisattvas, speaking out into empty space. He wanted to mention. Medicine King Bodhisattva’s causes and conditions for upholding the Lotus Sutra. Thus, turning to these many great beings, the eight classes of Dharma-protectors, He began to speak.
So, “Medicine King had long upheld this sutra and burned his body as an offering. He could cure the Dharma-body of the illnesses of the afflictions of the Five Abidings. He was the recipient of the teachings, so the Buddha called his name and spoke to him.” The Buddha was about to talk about. Medicine King Bodhisattva’s causes and conditions, how he upheld the Lotus Sutra.
So, Medicine King had long upheld this sutra and burned his body as an offering. He could cure the Dharma-body of the illnesses of the afflictions of the Five Abidings. He was the recipient of the teachings, so the Buddha called his name and spoke to him. Thus, He formally declared who would receive predictions.
Why did Medicine King Bodhisattva want to uphold the Lotus Sutra? Why did he safeguard this Dharma? It was because he wanted everyone to know the importance of the Dharma and how to eliminate their attachment to their physical bodies. So, he burned his body in offering to cure the Dharma-body of the illnesses of the afflictions of the Five Abidings.
What are the illnesses of the afflictions of the Five Abidings?
The first is delusions due to the abiding state of views of all phenomena. We unenlightened beings have afflictions and delusions due to abiding views. This is afflictions and ignorance of views. The second is delusions due to the abiding state of cravings in the desire realm. This is [a kind of] ignorance. The third is ignorance and afflictions due to the abiding state of cravings in the form realm. The fourth is afflictions due to the abiding state of cravings in the formless realm. The fifth is afflictions of delusions due to the abiding state of ignorance. These illnesses of the afflictions of the Five Abidings can harm people’s wisdom-life.
The turbidities in sentient beings’ views all arise from craving; they start with craving, greed and attachment. Such cravings are all caused by form, by the desire for sensual pleasures. All things in the universe, with their various forms and colors, lead to desires, cravings and so on. These all create ignorance and afflictions. So, they are called “the illnesses of the afflictions of the Five Abidings.” These illnesses of the afflictions of the Five Abidings will harm our wisdom-life.
People are deluded by this ignorance. We intrinsically possess the awakened nature of the Buddha, the Buddha-nature and ocean of wisdom shared by everything in the universe. It is just that we are covered by ignorance. This is because of the illnesses of the afflictions of delusions due to the Five Abidings. They make us unable to develop our wisdom-life. So, since our wisdom-life is not well, how are we to go about curing it so that our wisdom-life can grow again? The answer is in the Chapter on Dharma Masters. How did Medicine King Bodhisattva honor the Dharma? Medicine King Bodhisattva was the recipient of the teachings in the Chapter on Dharma Masters. Because of Medicine King Bodhisattva, the Buddha started to teach the Chapter on Dharma Masters. “So, the Buddha called his name and spoke to him.” He called to Medicine King Bodhisattva. “Thus….” It was then that He began to speak to everyone. So, those who had received predictions should listen well. This should [refer to those] in the Chapter on Those at and beyond Learning. To the 2000 people who were there, the Buddha again especially emphasized that we must uphold the Dharma, the importance of upholding the Dharma.
“[He] addressed the 80,000” means that. “He entrusted the original intent of the Lotus Sutra to those Bodhisattvas. This is as in the Chapter on Emerging from the Ground.”
Addressed the 80,000: He entrusted the original intent of the Lotus Sutra to those Bodhisattvas. This is as in the Chapter on Emerging from the Ground in the part on the intrinsic, where only His disciples could take on this responsibility. This showed that other people could not do so.
Later on in the Lotus Sutra, there is the Chapter on Emerging from the Ground. The Buddha always hoped everyone would uphold the wondrous Dharma of the Wondrous Lotus Sutra. This was the Buddha’s original intent. He now began to entrust this Dharma to all Bodhisattvas who had formed great aspirations. In the later Chapter on Emerging from the Ground in the part on the intrinsic, in the Lotus Sutra, all His disciples took up the responsibility of safeguarding the Dharma-treasury. “This showed that other people could not do so.” Actually, the Buddha wanted to let all the people in the Saha World uphold it together. It is not for those outside the Saha World, no. He hoped everyone would spread it in the Saha World. Of course, He also valued other worlds. Yet, the Buddha was hoping that the people taking on this responsibility would be the people from the Saha World. This was the Buddha’s wish.
“80,000” refers to “the assembly of the eight classes of Dharma protectors” mentioned later. The unit of ten thousand refers to a very large number. There were more than 80,000 people, but here the number given is 80,000.
“80,000” refers to “the assembly of the eight classes of Dharma protectors” mentioned later. The unit of ten thousand refers to a very large number.
“Great beings” refers to Bodhisattvas. Everyone knows this. “Regarding the Lotus Dharma-assembly,” in the Lotus Dharma-assembly, “all those who aspired to seek the Path, whether the fruit they sought was great or small, were all equally called Bodhisattvas.” They could all be called Bodhisattvas.“Great beings” refers to Bodhisattvas. Everyone knows this. “Regarding the Lotus Dharma-assembly,” in the Lotus Dharma-assembly, “all those who aspired to seek the Path, whether the fruit they sought was great or small, were all equally called Bodhisattvas.” They could all be called Bodhisattvas.
In this Dharma-assembly, those who practiced the Small Vehicle in the past, were now about to form great aspirations. At this moment, even if some had not yet formed great aspirations, they would still [have the opportunity]. Because a very long time lays ahead of them, the Buddha had faith that everyone would give rise to great aspirations.
So, “Medicine King, you can see this great assembly” refers to “those present in the Dharma-assembly.” These people all lived in the same era as the Buddha, and were moreover [present] when the Buddha taught the Lotus Sutra. They were also able to uphold the wondrous Dharma. So, they were called “Dharma masters.”
This was in the present, meaning in the Buddha’s time. In that Dharma-assembly, everyone was worthy of taking up this wondrous Dharma. Among the assembly, the Buddha called to Medicine King in particular. “Do you see this assembly? Everyone can attain Buddhahood because they have all received predictions. In the future, no matter how long, they will be upholding the wondrous Dharma. These people can all be called ‘Dharma masters.'” This was the Buddha’s compassion. He started to explain to us the merits and virtues of upholding the wondrous Dharma, and [Medicine King Bodhisattva’s] example of sacrificing his life for the Dharma. Therefore, we must all always be mindful.