Episode 1320 – Practicing Patience Throughout Past Kalpas
>> “This was in praise of peoples’ virtues. He encouraged people to uphold the sutra and practice the path. By emulating, cultivating earnestly and advancing diligently in the Six Paramitas of the causal practice of Bodhisattvas, we will directly approach the fruit of sarvajna, which is the ultimate, all-encompassing wisdom” .
>> In past kalpas, after seeing [past] Buddhas practice patience, . [Sakyamuni Buddha] then made vows . Lifetime after lifetime, . Devadatta encountered the Buddha and harmed the Buddha’s life . He asked for His head, eyes, hands, feet, marrow or liver, kidney etc., the five organs . This helped the Buddha perfect His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas .
>> This chapter reveals [the Buddha’s] great compassion, impartiality and . His ability to remain at ease in hardship or joy, and how His great wisdom was unhindered by favorable or adverse conditions . In any environment, attaining enlightenment has its easy and difficult parts . The Hearers had long embraced the Buddha’s teachings, but fearing the long distance of the journey, they did not take joy in advancing, so [the Buddha] exhorted and encouraged them to abide by their aspirations and make great vows .
>> In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions . These [people] are actually virtuous friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions . They are also virtuous friends .
>> This explains how in past kalpas, Sakyamuni gave up the throne to seek the Dharma. Through diligently seeking the wondrous Dharma over the course of many past kalpas, He inspired those people by saying, “Why not seek it diligently?”.
>> “At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas,’ ‘I sought the Lotus Sutra’ ‘without indolence or weariness'” . [Lotus Sutra, Chapter 12- Chapter on Devadatta]
>> At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly: . After He finished teaching the Chapter on the Stupa of Treasures, . He addressed all those Bodhisattvas, heavenly beings and the assembly .
>> Seeking: . This means more than just seeking to be able to hear; it is also seeking to be able to have faith, understanding, practice and realizations, to open, reveal, realize and enter the Buddha’s views and understanding; this is all [seeking] . To seek the Lotus Sutra is to seek unsurpassed Bodhi.
“This was in praise of peoples’ virtues.
He encouraged people to uphold the sutra and practice the path.
By emulating, cultivating earnestly and advancing diligently
in the Six Paramitas of the causal practice of Bodhisattvas,
we will directly approach the fruit of sarvajna,
which is the ultimate, all-encompassing wisdom” .
In the Chapter on Devadatta, we must mindfully seek to comprehend that spiritual practice is actually a virtue! . It is the virtuous practice of perfecting moral character . How should we engage in spiritual practice? . Spiritual practice is a very laborious journey . We have to face [all kinds of] people, matters and things . When dealing with people, there are infinite different kinds of people . We all have our own habitual nature . We all have our ignorance and afflictions . While living among people, the causes and conditions we have and the kinds of people we encounter are not actually under our control .
So, when it comes to spiritual practice, it is only about our minds . It does not matter what kind of people we meet, what habitual tendencies they have, what kind of afflictions they have or what karmic conditions they have with us . Whether we had good karmic conditions or bad karmic conditions in the past is something we do not know now . However, we must all never forget our aspiration to engage in spiritual practice . Our determination must be firm; no matter whom we encounter, our spiritual aspirations must always be firm .
So, starting from the Lotus Sutra’s . Introductory Chapter, . Manjusri Bodhisattva and Maitreya Bodhisattva had a conversation . Maitreya Bodhisattva asked questions, and Manjusri Bodhisattva answered them . They spoke about how past [Buddhas] had to engage in spiritual practice for a long time before They could attain Buddhahood, and how after attaining Buddhahood, . They had to spread the Dharma . Throughout lifetime after lifetime, all 20,000 Sun-Moon-Lamp Radiant Buddhas shared the same name . This shows how the Buddha-nature is everlasting . [All past Buddhas] engaged in spiritual practice and spread the Dharma . Lifetime after lifetime, they had the same name . This means that we should never forget about our initial aspiration . After forming Their initial aspiration, a very long time went by; this was the process . They all shared the same name, which refers to our nature of True Suchness . The eight princes [represent] our spiritual practices, the Eightfold Noble Path . Look at how we give rise to discursive thoughts . We need to maintain our initial aspirations . During that time, there was a Bodhisattva who was the teacher of the eight princes . This shows that, even when the Buddha was in the world, . He needed virtuous friends to assist him . He also needed to spread the Dharma and teach and so on . Starting from the beginning of the Lotus Sutra, we need to be very clear and seek to experience and understand it .
The beauty of human nature lies in our virtue . When we engage in spiritual practice, we should not forget about our initial aspiration . It does not matter which time period we are in, [nor does it matter] what causes and conditions we have with the people we encounter, whether they give us virtuous and loving guidance or frame us out of vicious jealousy . For spiritual practitioners, this is when they must maintain their aspirations . Therefore, in the Chapter on Dharma Teachers and the Chapter on Seeing the Stupa of Treasures, [the Buddha] began to constantly urge us to uphold the sutra and practice the path . His goal was to persuade and recruit everyone; we must maintain our aspirations to uphold the sutra and practice the path .
Most importantly, we should emulate the ancient sages and learn how past Buddhas engaged in spiritual practice . Starting from the Chapter on Skillful Means, [the Buddha] praised the Buddha-wisdom, which is the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom . Wisdom is the Buddha’s [state of mind] after attaining enlightenment, when He manifested the nature of True Suchness and became one with the universe; it is this open state of mind . In order to be like this, we need to emulate the Buddha . All Buddhas share the same path . Every Buddha has persevered in this, in forming aspirations to engage in spiritual practice, cultivating earnestly and advancing diligently .
They also gave us a very clear path, which is “the Six Paramitas of the causal practice of Bodhisattvas” . This requires us to spread the seeds of goodness . Where should we spread the seeds of goodness? . We should spread them in our minds . Everyone intrinsically has the Buddha-nature . In the ground of everyone’s minds, we need to diligently accumulate the methods of actualizing the Six Perfections in lifetime after lifetime . Everyone should clearly understand the Six Perfections . They are the foundations of the path to attaining Buddhahood . To attain Buddhahood, there are these six methods . These are six methods of delivering [sentient beings] to the other shore .
In order to be delivered to the other shore, we need to go through [the state of] unenlightened beings, where 1000-foot swells rise in the river of cravings . To go from the state of ordinary beings to the [state of] Bodhisattvas and attain Buddhahood, we need to cross these 1000-foot swells . Adverse conditions, favorable conditions, love, hate, passion and animosity and so on are all part of this process . Between the state of ordinary beings and the state of Buddhahood is this surging river . Therefore, we need to emulate the past Buddhas to learn how past Buddhas cultivated earnestly and advanced diligently . [We need to learn] how to uphold these six methods, which are giving, upholding precepts, patience, diligence, Samadhi and wisdom; these are the Six Paramitas . In order to cross this river, we need to practice these six methods, which are the causal practice of Bodhisattvas .
We may say that, for lifetime after lifetime, we will go among people to help others . In fact, going among people to help others is just the name of the process of crossing [this river] . Actually, internally, in the field of our eighth consciousness, we are constantly spreading the seeds of goodness in the ground of our minds . We call this the causal practice of Bodhisattvas; we cultivate [the seeds] in the ground of our mind . We are refining our minds and bringing stability to the ground of our minds . We need to cross this river with 1000-foot swells . If we want to cross it, without the reliable method of actualizing the Six Paramitas in all actions, we will not be able to cross the river . Therefore, we must emulate the examples of our predecessors, spiritual practitioners from the past . We must be able to learn how past Buddhas engaged in spiritual practice . We must earnestly study what has been passed down for generations . We need to advance diligently in the Six Paramitas of the causal practice of Bodhisattvas . This is very important .
We must “directly approach the fruit of sarvajna, which is the ultimate, all-encompassing wisdom” . The fruit of sarvajna is the state of Buddhahood . After a Buddha attains Buddhahood, the seeds of this fruit are like those of a tree; after that seed was sowed, it became one with the universe . While this tree is [rooted] in the ground, it is benefitted by all weather conditions and absorbs water, nutrients in soil and air . So, no matter how cold and snowy it may be, this tree still remains in the soil, where it sprouts constantly and slowly becomes stronger and stronger . If it can withstand the earth’s gusty winds, heavy rain, great snow storms and scorching sun, on this land, it can continually bloom and bear many fruits; this is the fruit of sarvajna .
If we can awaken to the principles of the world and comprehend the true principles of people, matters and things, it will be as if we have attained the fruit of sarvajna . [The tree will be] very stable; it is the ultimate . It will continuously bear fruits and we can continuously sow the seeds of these fruits throughout the world in the ground of peoples’ minds . This is the fruit of sarvajna, which constantly bears fruits and seeds . This is ultimate all-encompassing wisdom .
Likewise, the Dharma is very profound . The same goes for cultivating wisdom . All things are ultimately empty and tranquil . This Dharma is like a seed; it is constantly passed down, generation after generation among countless people . While the lifespan of humans is short, some trees live several thousands of years; they remain in the world, continuing to propagate . This fruit is everlasting . Therefore, it is called ultimate, all-encompassing wisdom . We need to be mindful about this,
especially about how “In past kalpas, after seeing [past] Buddhas practice patience,. [Sakyamuni Buddha] then made vows” .
In past kalpas, after seeing [past] Buddhas practice patience, . [Sakyamuni Buddha] then made vows . Lifetime after lifetime, . Devadatta encountered the Buddha and harmed the Buddha’s life . He asked for His head, eyes, hands, feet, marrow or liver, kidney etc., the five organs . This helped the Buddha perfect His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas .
As Buddhist practitioners, we need to understand that the Buddha did not engage in spiritual practice for just one lifetime; . He engaged in spiritual practice for many lifetimes . The Chapter on the Parable of the Conjured City explains that it took a very long time . It took dust-inked kalpas . So, “In past kalpas, [Sakyamuni] had seen [past] Buddhas practicing patience” . For such a long period of time, . He had seen [past] Buddhas practicing patience .
Is this not how every Buddha attains Buddhahood? . So, [Sakyamuni] began to make vows . Since the time He made His vow, it has been such a long time; it has been dust-inked kalpas . During this process, He met countless Buddhas . The spiritual practice of all Buddhas is nothing but actualizing the Six Paramitas in all actions . The most difficult part of the Six Paramitas is patience, the practice of patience . So, as Sakyamuni Buddha had made vows, . He had to engage in spiritual practice like this . So, He [met] Devadatta in many lifetimes . Lifetime after lifetime, Devadatta encountered Sakyamuni Buddha and harmed the Buddha’s life . This is how Devadatta spent many lifetimes living at the same time as the Buddha . These are their past causes and conditions .
In order to attain Buddhahood, one must definitely practice patience . How can one practice patience? . We need people to temper us . “By withstanding challenges, one becomes iron-willed” . Only with the blazing fires of the furnace can scrap iron be made into a refined tool . The principle is the same . Otherwise, if everything goes smoothly, what is there for us to practice? . Therefore, Devadatta came to temper Sakyamuni Buddha so that He could cultivate the practice of patience . In terms of adverse conditions, we discussed yesterday about favorable and adverse conditions . Throughout many lifetimes, Devadatta continually tried to harm Sakyamuni Buddha . He even wanted to take the Buddha’s life . He used all kinds of methods that gave the Buddha opportunities to engage in spiritual practice . He came for His head, eyes, hands and feet; by asking for his head, eyes, hands and feet he trained and tempered the Buddha .
This did not just happen between . Devadatta and Sakyamuni Buddha; even Sariputra was trained and tempered by heavenly beings . He made vows as a spiritual practitioner and said, . “I am willing to give anything away because. I want to engage in spiritual practice. After completely giving up my possessions,. I am willing to give up [what is] inside my body. I will agree to whatever is asked for” . Therefore, a heavenly being transformed himself into a young man [and said,] . “I really need your help right now. My mother is ill. In order to save my mother,. I need the eyes of a spiritual practitioner. Furthermore, this must be a practitioner who engages in purifying practices” . In that past [life], Sariputra faced such circumstances .
So, he took out his right eye . “No, that is wrong; I need your left eye” . So, he took out his left eye; he removed both eyes . This young man then purposely dropped his eyeballs onto the ground so that he could hear it as he stomped on them . This was so Sariputra could sense it . This is why Sariputra retreated from his . Great Vehicle aspirations . He maintained his aspiration to engage in spiritual practice, but when it came to the Great Vehicle Dharma, he was so scared that he dared not [practice it] .
Sakyamuni Buddha was different . Throughout lifetime after lifetime, people purposely gave him a hard time and purposely tormented Him, asking for His head, eyes, hands, feet and even His marrow, liver, kidney, organs and so on . People wanted to take His life like this . “This helped [the Buddha] perfect His practice of giving and precepts” . Using these methods allowed this spiritual practitioner to not only form aspirations to give, but to give willingly . “You can torture me however you want. Whatever you want from me,. I will be willing to give it to you. If you ask for my head, eyes, hands and feet and even my marrow, liver, kidney and organs,. I will give them to you without regrets” . This helped Him perfect His practice of giving . He not only had to give, . He also had to give without resentment or regret . This is abiding by precepts . Not only did He need to abide by precepts, but He also needed to practice patience, had to complete the Bodhisattva’s causal practice of giving, upholding precepts and patience .
This is from the Chapter on Devadatta . First I want everyone to understand that in this chapter, [the Buddha] revealed His great compassion .
This chapter reveals [the Buddha’s] great compassion, impartiality and . His ability to remain at ease in hardship or joy, and how His great wisdom was unhindered by favorable or adverse conditions . In any environment, attaining enlightenment has its easy and difficult parts . The Hearers had long embraced the Buddha’s teachings, but fearing the long distance of the journey, they did not take joy in advancing, so [the Buddha] exhorted and encouraged them to abide by their aspirations and make great vows .
In the course of Sakyamuni’s spiritual practice, . He had to practice great compassion and impartiality and remain at ease in hardship or joy . This was Sakyamuni Buddha’s spiritual practice . In His spiritual practice, . He had to cultivate this great compassion and see all sentient beings equally . This is called showing compassion to all equally .
In the past, we have often discussed how, in our spiritual practice, we must [cultivate] great compassion and see all beings equally . Then, no matter how harsh the environment is, we will not lose our resolve to engage in spiritual practice . Or regardless of how favorable conditions are or how seductive the allure of love, we will not be swayed by physical attraction, by the appearances of men and women . Moreover, we will not become lost in favorable and joyous conditions . Even during hardship, we will maintain our spiritual aspirations . When among favorable and joyous conditions, we will not become lost and deluded . This is what it is like to show compassion to all equally . Whether we are amidst suffering or joy, we will always be at ease . We will not be tempted by fame, profit or status, not at all . We will not crave anything, and so our minds will always be free .
When amidst adverse conditions, our hearts will also be at ease . This is what it means to have great wisdom, to be a person of great wisdom . This is not the common knowledge of ordinary people . Not at all . This is great wisdom . A person of great wisdom will not be hindered by any conditions, whether they are favorable or adverse . Our mind will be unobstructed by suffering, and we will never abandon the direction of our spiritual practice . In favorable conditions, we will not be [tempted] by fame, profit or status nor enticed by sexual desires . Neither favorable nor adverse conditions can obstruct a person of great wisdom, so we will remain at ease in suffering and joy . Neither of these will hinder a person of great wisdom .
So, “In any environment, attaining enlightenment has its easy and difficult parts” . Regardless of whether we are surrounded by suffering or joy, whether we are in favorable or adverse conditions, we will always be able to awaken ourselves in accordance with these conditions . Amidst suffering, we will attain awakening . Amidst joyful and favorable conditions, we will be able to attain awakening . However, this is a very great challenge . It is a very great challenge to keep ourselves from giving rise to discursive thoughts . This is not easy to do . “In any environment, attaining enlightenment has its easy and difficult parts” . Whether we are in favorable conditions or adverse conditions, this will be very difficult . We need to look at our own minds . Are these favorable and adverse conditions of suffering and joy influencing our minds? . If a spiritual practitioner comprehends this, [attaining enlightenment] will not be difficult . If we cannot comprehend this, we will easily become lost and confused . Engaging in spiritual practice in accordance with conditions is not easy . It is especially difficult to use favorable and adverse conditions as our provisions for awakening to the path .
But for people of wisdom, this is very easy . If we do not have wisdom and depend only on our intelligence and common knowledge, this will be very difficult for us . So, we need to mindfully seek to understand this . This is just like [what was mentioned in] the Chapter on the Parable of the Conjured City, how “The Hearers had long embraced the Buddha’s teachings, but feared the long distance of the journey” . The guiding teacher wanted to lead people to diligently engage in spiritual practice . They had to walk the path of ordinary beings to reach the place of noble beings . But after walking for a very long time, just like the Hearers, [they would think,] “Why is the road so long?” . Many of them began to give rise to thoughts of retreating from the path . “Why don’t we just go back?. The road ahead is still very long and dangerous. I better not go there. I should stop here” .
Fortunately, with His wisdom, the guiding teacher was able to teach them sincerely and skillfully . “Look, not far away from here, there is a city. If we continue to walk, we will get there soon” . First, the guiding teacher relieved them of their fatigue and brought peace to their minds, before moving forward again . Everyone should remember the Chapter on the Parable of the Conjured City . This is an analogy for Hearers who practice the Small Vehicle Dharma . Hearers and Solitary Realizers only seek to benefit themselves . They understand that practicing the Great Vehicle by going among people is very laborious and risky . It contains both favorable and adverse conditions . If they were unable to guard their minds, “a slight deviation would take them far off course” . Thus, they were afraid of the long distance; they still had dust-inked kalpas to go . They “feared the long distance of the journey” . So, “They did not take joy in advancing” . They could not give rise to joy in their minds .
“We still have such a long way to go. Just thinking about walking makes me tired. I do not want to continue; I want to stop here” . So, “They did not take joy in advancing” . They were unwilling to advance forward, “so He exhorted and encouraged them to abide by their aspirations and make great vows” . In this chapter, the Chapter on Devadatta, . He clearly exhorted and encouraged the . Small Vehicle practitioners, “Do not be afraid. We need to walk toward the great Bodhi-path. Since we are already half-way, we must keep moving forward. There is a place to rest ahead. Further beyond that is the place we truly need to reach” . This is how the Buddha patiently guided us .
Sakyamuni Buddha manifested the appearance of engaging in spiritual practice . He was willing to go through these challenges and advance forward . We have discussed this already . Yesterday, I also mentioned that, . “In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions. These [people] are actually virtuous friends for Buddhist practitioners” .
In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions . These [people] are actually virtuous friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions . They are also virtuous friends .
Whether conditions are favorable or adverse, they both strengthen our spiritual aspirations; they are beneficial conditions . All these people are virtuous friends for us Buddhist practitioners . If we encounter people who provide adverse and negative conditions, we must treat them with a compassionate, impartial and generous mindset .
“In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions” . We also need to be grateful . These beneficial adverse conditions serve to make us stronger . This is like people in physical therapy; we also need to be able to withstand pain so that we can restore our health . The principle is the same . If you want to be healthy, you need to do the same movement every day . When you bend your body, you will feel pain, but this is to strengthen your legs . These are all beneficial adverse conditions . They cause physical pain and mental stress, but actually, if we have an open mind, we can be grateful for this . With this kind of pressure, we will then have the motivation and power to take on [more responsibility] . These are beneficial adverse conditions . These are also our virtuous friends . We need to be very mindful about this .
This explains how, in past kalpas, Sakyamuni Buddha gave up His throne to seek the Dharma . Many kalpas ago, . [Sakyamuni] diligently sought the Dharma . He came to inspire and encourage us . Why is it that everyone gives up halfway? . Why can’t we practice diligently? .
This explains how in past kalpas, Sakyamuni gave up the throne to seek the Dharma. Through diligently seeking the wondrous Dharma over the course of many past kalpas, He inspired those people by saying, “Why not seek it diligently?”.
When Sakyamuni Buddha came to the world to engage in spiritual practice, . He did not just encounter Devadatta in that lifetime . He had also encountered Devadatta in past lives . How can people today not seek earnestly and advance diligently in search of the Dharma? . This chapter, which is the Chapter on Devadatta, is very unique . The purpose of this chapter is to encourage us . This is the path the Buddha walked; why can’t we follow this path as well? . This is what the Buddha wanted us to understand .
At the beginning of the sutra passage, it says, .
“At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas,’ ‘I sought the Lotus Sutra’ ‘without indolence or weariness'” .
This has already been mentioned . So, at that time, the first sentence of the Chapter on Devadatta is “At that time” . After the Chapter on . Seeing the Stupa of Treasures, the Buddha immediately followed with this . At that time in the assembly, the Buddha addressed . Bodhisattvas, heavenly beings and The fourfold assembly is male and female lay practitioners and male and female monastic practitioners . The Buddha addressed the fourfold assembly .
At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly: . After He finished teaching the Chapter on the Stupa of Treasures, . He addressed all those Bodhisattvas, heavenly beings and the assembly.
He said, “Throughout infinite past kalpas,. I sought the Lotus Sutra without indolence or weariness” . This passage describes the process of the Buddha’s spiritual practice . Sakyamuni Buddha said Himself, . “In the past, I had spent infinite lifetimes [seeking the Lotus Sutra]. Infinite lifetimes” means infinite kalpas . [He did this] for lifetime after lifetime, for an incalculable length of time . In each lifetime, He was constantly searching in hopes of attaining the Great Vehicle Dharma, which is the Lotus Sutra . He engaged in spiritual practice and listened to the teachings lifetime after lifetime . However, to be able to hear the Lotus Sutra is not easy . Therefore, He had to search for it; . He searched for places where the Lotus Sutra would be taught, the places of the Great Vehicle Dharma . In His search for the Great Vehicle Dharma, . He never grew indolent or weary . He never showed any sign that He was tired; none at all . He was always very diligent as he put the teachings of the Great Vehicle Dharma into practice .
So, “Seeking” means more than just seeking to be able to hear; it is also seeking to be able to have faith .
Seeking: . This means more than just seeking to be able to hear; it is also seeking to be able to have faith, understanding, practice and realizations, to open, reveal, realize and enter the Buddha’s views and understanding; this is all [seeking] . To seek the Lotus Sutra is to seek unsurpassed Bodhi .
It is not easy to have faith in the Great Vehicle Dharma . As we discussed previously, having faith in the Lotus Sutra is not easy; rather, it is very difficult . He did not merely seek to listen to the Lotus Sutra; that was not all . He also sought to have faith in the Lotus Sutra . Whatever the wondrous Dharma contained within was, . He wanted to have faith in it . [He wanted to] have faith in the teachings of the Great Vehicle Dharma . He wanted to believe in and accept its teachings . He also sought to be able to understand . Not only did He want to believe [the Dharma], but He also wanted to have a clear understanding of the Dharma . Did it unite principles and matters? . Only if principles and matter were united would He believe in it and be able to understand it thoroughly . In addition to understanding it thoroughly and uniting principles with matters, . He also sought to be able to practice it . He wanted to put the Dharma into practice; . He wanted to maintain a pure heart, go among people and put the teachings into practice in life and among people .
He did not merely seek to be able to practice, . He also wanted to be able to have realizations . This is practicing the Bodhisattva-path, the causal practice of Bodhisattvas . Being able to hear, have faith, have understanding and put it into practice are all part of the causal practice of Bodhisattvas . We must not retreat during this journey . Instead, we should always advance forward, until we can realize the fruit of Buddhahood . Thus, He “sought to be able to open and reveal” . Not only did He [seek to] attain the fruit of Buddhahood, but He also sought to be able to open and reveal the Wondrous Lotus Sutra .
Many Treasures Buddha lacked this karmic condition . He did not open and reveal the Wondrous Lotus Sutra . So, now He kept making vows to manifest the stupa of treasures anywhere to go and listen to the Lotus Sutra . Sakyamuni Buddha did not seek to just attain the fruit of Buddhahood; . He also sought to open and reveal [the Dharma] until sentient beings could realize and enter the Buddha’s understanding and views . This is Sakyamuni Buddha’s mindfulness . He not only sought to listen, have faith, understanding, practice and realization of the Dharma, but also sought to open and reveal it so that [sentient beings could] realize and enter the understanding and views of the Buddha . This is His determination in seeking the Lotus Sutra .
“To seek the Lotus Sutra is to seek unsurpassed Bodhi” . This is unsurpassed Bodhi . What we Buddhist practitioners must pursue is this state . Otherwise, think about this; in the Chapter on Seeing the Stupa of Treasures, the Buddha began by talking about the causes and conditions behind . Many Treasures Buddha listening to the sutra . Many Treasures Buddha had already attained Buddhahood many kalpas before; the only thing He lacked was people who could receive or initiate the teachings, requesting [them] from the Buddha . Therefore, He did not have the opportunity to expound the Lotus Sutra . Sakyamuni Buddha did not only seek to listen to the sutra . He also sought to have faith, understanding, practice and realizations of the sutra . He also sought to be able to open and reveal [the sutra] until sentient beings could realize and enter the Buddha’s understanding and views . This is His true ultimate goal, to save the world and transform sentient beings .
Dear Bodhisattvas, this is what we must do as Buddhist practitioners; [we must engage in] the causal practice of Bodhisattvas . When it comes to these difficulties, we need to be able to withstand both favorable and adverse conditions and remain free and at ease . When we are no longer influenced by them, that is true spiritual practice . So, we must always be mindful!