Episode 1462 – Emerging from the Ground, Abiding in Space
>> “We must respect our teacher, uphold our vows and follow the path. We must accept, uphold and spread the Dharma according to the teachings. When the Tathagata taught the practice of bringing peace and joy, Bodhisattvas from other lands rushed to emerge. The Buddha’s intention was to clearly reveal that in this land, there were Bodhisattvas who could endure and would be able to uphold this sutra. Thus [this chapter] is called ‘Emerging from the Ground.’ Furthermore, the Buddha used people and matters to reveal the Dharma. Because it uses this matter to explain the principles, it was given this name.”
>> “Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides, the original ground of the intrinsic mind of all Buddhas. All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance. The unconditioned Dharma is the ground of the true principles. When we take action with conditioned phenomena by advancing diligently, we bring these matters and appearances to fruition.
>> “As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open.” As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously. [Lotus Sutra, Chapter 15 Chapter on Emerging from the Ground]
>> “These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance. Previously, they had all abided in the empty space below the Saha World.” [Lotus Sutra, Chapter 15 Chapter on Emerging from the Ground]
>> These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance: The Bodhisattvas were magnificent. Their bodies were purple-gold in color. They were replete with Marks and Characteristics and were infinitely radiant. Everyone who saw them greatly rejoiced.
>> A Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics. Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings]. Their Marks and Characteristics were the same as the Buddha’s.
>> Previously they had all abided in the empty space below the Saha World: They pervaded the ten directions. There is no inherent above or below. This represents abiding in the Middle Way. This shows that they emerged from the ground, where they had abided in the tranquil void.
>> Moreover, the ground of the ultimate reality of all Dharma is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning. It is also the aforementioned emptiness that they peacefully abided in, which is infinite, boundless, unobstructed and unhindered.
>> In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to “emerge” and “abide in empty space.” Moreover, “below” refers to the depths of the Dharma-nature and the ultimate ground of the profound methods. Being below [the Saha World] does not mean it is here. Abiding in emptiness does not mean it is there. It is neither here nor there, thus it abides in the Middle Way.
>> “They emerged in this [world], but were not above it, nor were they below it. They were neither above nor below, but abided in empty space. This is also the Middle Way.”
>> They vowed to protect this Saha World, practice and uphold [the sutra] with patient endurance and promote the teachings. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, patient endurance is the ground they dwell in.
>> Abide in the empty space below the Saha World: Cultivating the Four Practices of body, speech, mind and vows is our aim. In cultivating patience, we take humility as our foundation. They abide in the empty space below, meaning they are humble and selfless. This is because they realize emptiness through non-abiding.
“We must respect our teacher, uphold our vows and follow the path.
We must accept, uphold and spread the Dharma according to the teachings.
When the Tathagata taught the practice of bringing peace and joy,
Bodhisattvas from other lands rushed to emerge.
The Buddha’s intention was to clearly reveal that in this land,
there were Bodhisattvas who could endure and would be able to uphold this sutra.
Thus [this chapter] is called ‘Emerging from the Ground.’
Furthermore, the Buddha used people and matters to reveal the Dharma.
Because it uses this matter to explain the principles, it was given this name.”
We must be mindful. “We must respect our teacher, uphold our vows and follow the path. We must accept, uphold and spread the Dharma according to the teachings.” This is our responsibility. Sakyamuni Buddha is the compassionate father for all of us sentient beings and the guiding teacher of the Three Realms. He is the father of all sentient beings and also the guiding teacher of the Three Realms. So, we must respect the Buddha’s teachings. Regarding the teachings of the Buddha, we must have faith, accept and follow the Dharma. To have faith, accept and follow the Dharma, we must uphold our vows and follow the path.
We have chosen to follow these teachings, the Buddha’s teachings, which aim to inspire our wisdom-life. All sentient beings intrinsically have the nature of True Suchness, but it has been continuously buried and covered by our afflictions and ignorance. We do not know anything about it. We do not know that we all intrinsically have Buddha-nature. Now that we have learned about it, we must have faith in it. If we do not have faith in it, it is the same as not knowing about it. We need to understand it very well and have deep faith in it.
Since we truly know about it, since we have firm faith and no doubts, we must earnestly form aspirations. Having made vows, we must uphold them. To respect the vow we chose ourselves, we must respect our own nature of True Suchness. [To return to] the nature of True Suchness, we must safeguard our aspirations and vows. Thus, we must practice according to the teachings.
We know [the Dharma], but how do we follow the Dharma that the Buddha inspired in us so we can move in this direction and open up this path? We must use our understanding. But when it comes to this Dharma that helps us discover our nature of True Suchness, how can we open up this path that is covered by ignorance? We must truly use effort to uncover this path that is covered by layers of ignorance. How can we uncover this path? We must diligently open up the path.
The Buddha is our guiding teacher who is guiding us in opening up this path. We must follow the direction He points out to us. We must follow the teachings. We carefully find ways to clear away our ignorance. It is as if we are clearing a path. This path is covered in wild bushes and weeds without end. There are so many weeds that there is hardly a path to walk on. The overgrowth and thorns prevent people from passing. Still, we know that the direction is there; we know where our treasure is. If we do not pass through, then we will not be able to find the treasures that we are looking for.
Do we still remember [the parable] of the poor son? An elder recognized his [lost] son and patiently and skillfully guided this poor son until he was able to bring him inside his home and lead him to his treasury. From the door, the elder guided him inside and brought him to where the treasures were stored. The father needed a way [to gain the son’s trust] and the son needed someone to guide him. Because there were people who guarded the door, not anyone could enter. [The son] needed someone to guide him inside. Moreover, [the son] needed [a certain level] in order to allow someone to bring him inside. We too also need [a certain level]; we need someone we recognize to guide us.
Now, we are already familiar with the Buddha; we, these ordinary beings, recognize that He, the Great Awakened One, is our guiding teacher. If we follow our teacher’s path, then our direction will be correct. This is like the elder who guided his poor son; the elder knew that it was his child. He had to use all kinds of methods to guide his child. In the same way, ordinary beings must be willing to believe and accept in order to be able to receive guidance. If we do not believe or accept it, we may be like the poor son who became scared and quickly sought to leave that place.
So, we must have faith and accept [the Dharma]. This is like how the elder guided the poor son to not be afraid. “You just need to have faith that the direction we are going is true and correct. You must work hard.” We must work hard to open up the path. During the process of clearing the path, we must [eliminate] all those impurities such as the wild overgrowth and weeds. We must quickly remove these useless things, clear them away. Then, there will be a broad and great path that we can walk on.
To clear the path and pave the road, we must have faith in the direction. So, we must firstly trust that everyone intrinsically has the nature of True Suchness. We must understand and accept that the nature of True Suchness is intrinsic to all of us. As we begin to have deep faith in this, we must work hard toward it.
We must work hard for a very long time; it is a very laborious process. So, we must uphold our aspirations and make great vows. We must uphold our aspirations. The path we need is one that we will forever walk on, that we will open up for countless lifetimes. We must clear the path and pave the road ourselves. We clear the path for ourselves and pave the road for everyone to walk on. This is the Bodhisattva-path.
We must clear the path forward and pave the road as we go. This is why we must go among people and be mindful as we seek the path to Buddhahood and transform sentient beings. Seeking the path to Buddhahood is clearing the path. As we know the direction, we must have faith. So, we must clear this path. Where there was no path, we must open up a path. So, seeking the path to Buddhahood is to accept [the teachings] and lead the way forward. Then, we must quickly pave the road; this is to transform sentient beings.
“We must accept, uphold and spread the Dharma according to the teachings.” We must follow the Buddha’s teachings. As we accept the teachings, “We must accept and uphold [the Dharma] according to the teachings.” Whatever He teaches us is what we should accept. We must earnestly uphold the direction of this path, diligently clear this path and pave this road. To seek the path to Buddhahood is to clear the path forward; to transform sentient beings is to pave the road where we are. Everyone must remember this.
“When the Tathagata taught the practice of bringing peace and joy….” He taught us the practice of bringing peace and joy. In the previous Chapter on the Practice of. Bringing Peace and Joy, the Buddha helped us eliminate our ignorance and afflictions to clear the path; Since we already know our direction, we clear the path. We must quickly eliminate any afflictions we have. We must clear away our afflictions and open up a path. He taught us about the ten kinds of people which we should avoid. These ten kinds [of people] create various afflictions in the world with unwholesome actions and methods. These are all a matter of ignorance.
Regarding the ignorance we created in this world, we must eliminate it. We must eliminate afflictions and ignorance to be able to open up this path and pave the road smoothly so that people can safely walk on it later on. These are methods He taught us. So, “When the Tathagata taught the practice of bringing peace and joy,” this is how the Tathagata taught us to safely walk on this path, to ensure that our spiritual aspirations are firm and that we will not give up halfway. He helped us walk on this path very safely so we can clear a path that reaches [the goal]. “Bodhisattvas from other lands rushed to emerge.” The Buddha taught the Dharma in the Saha World with His voice. As we discussed before, the Buddha’s voice echoed throughout the worlds in the ten directions. Even those in Brahma heaven and the worlds of the ten directions could hear it. Bodhisattvas from other places also knew that. [He] was teaching the Lotus Sutra in the Saha world. So, those from other worlds also came because this is the True Dharma, the teachings of the Bodhisattva Way. All Buddhas share the same path.
Because of this, those from other worlds rejoiced and came to listen to the Dharma in the Saha world. These Bodhisattvas from other lands were moved. Their hearts were very jubilant. So, they “rushed to emerge.” Everyone was very joyful. They heard that the Saha world is full of suffering, but they courageously advanced on the Bodhisattva-path. How praiseworthy is this! The Buddha taught these methods. So, those from other lands were jubilant and they rushed to emerge.
That day, I told everyone that all of us have a sky and ground in our hearts. Sentient beings here are like this. Bodhisattvas from other lands are also like this. We share the same sky and ground in our hearts. They were just as jubilant. As we rejoice in what we heard in this place, we become jubilant and joyful. Jubilance is a description. It is an analogy for being truly joyful. People from other lands were also like this, very jubilant.
So, the Buddha taught the Dharma to encourage us, by telling us that we all intrinsically have Buddha-nature, that everyone can attain Buddhahood. We just need to distance ourselves from our afflictions and ignorance. Once we eliminate ignorance and afflictions, our nature of True Suchness will manifest and our hearts will be kind. A kind heart is pure and bright, free of defilements and very pure. This is our nature of True Suchness. So, the Buddha hopes that everyone will manifest the nature of True Suchness and the beautiful light from their hearts.
So, “The Buddha’s intention was to clearly reveal that in this land….” The Buddha’s enlightened nature is radiant. This enlightened nature is the nature of True Suchness. Sentient beings and the Buddha are equal. We often say this. The Buddha said this. He has His enlightened nature. He manifested this bright awakened nature, revealing this ground of His heart. We intrinsically have [the same nature]; we are also able to understand all this Dharma. Everyone can do this, and we are all also able to speak of it. We should say what we do and do what we say. In this way, we can learn and awaken. To awaken is to give rise to light. This is a path. This is what the Buddha taught us. The teachings are not just what we listen to here. We must teach our children as well as influence other people’s children. This is a form of teaching. Sentient beings in the Saha world can also influence the Bodhisattvas from other lands. This is the principle.
“There were Bodhisattvas who could endure and would be able to uphold this sutra.” The Buddha expressed this intention and that. He had faith in sentient beings of the Saha world. The Buddha had faith that everyone intrinsically has Buddha-nature. With this awakened nature, we have the strength to uphold [the Dharma] and endure. This is something we all intrinsically have. As long as we eliminate our afflictions, there will be no more interpersonal conflicts. Without interpersonal conflicts and ignorance to influence us, naturally, we can form aspirations and make great vows. We can withstand and endure [all difficulties]. So, “There were Bodhisattvas who could endure and would be able to uphold this sutra. Thus [this chapter] is called ‘Emerging from the Ground.'” Moving forward, Bodhisattvas began to emerge from the ground.
Then, He used people and matters to reveal the Dharma. He had to use such an event to encourage people and reveal that this teaching is the True Dharma. The True Dharma is the intrinsic awakened nature that we all have. Through these matters, He wanted to inspire us to understand the principle that we all intrinsically have the nature of True Suchness. “Because it uses this matter to explain the principles, it was given this name.” So, they “emerged from the ground.” This is something we must clearly understand.
“Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides, the original ground of the intrinsic mind of all Buddhas. All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance. The unconditioned Dharma is the ground of the true principles. When we take action with conditioned phenomena by advancing diligently, we bring these matters and appearances to fruition.
“Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides. To reach the state of Buddhahood, we must first walk on the Bodhisattva-path. So, Bodhisattvas must first clear the path. We must first clear this path; only then can we level the ground and pave a smooth road. By the same principle, this “represents the ground where the wisdom of Bodhisattvas abides.” The Saha world is a world of endurance filled with afflictions and ignorance. Bodhisattvas must discover this land, that this is what this place is like.
Now, our minds are filled with afflictions; [they are] hard to endure. We must be able to endure this world. If our afflictions bury us, then we will forever remain in this turbid world of endurance filled with turbidities and ignorance. Starting from this time, the ground will begin to quake and split open. The ground will begin to open. So, we will open our hearts and be understanding. Our hearts will become open and understanding.
As we discussed previously, the seeds are emerging. These Bodhisattva-seeds are in the ground. If soil, water and air are all present, once the causes and conditions are mature, the seeds will naturally break free of their shells underground. With this strength, they break through and emerge from the ground. So, the ground splits open, and [the sprouts] emerge. This is the principle. “Emerging from the ground” represents how our nature of True Suchness has broken through the shell of afflictions. It was as if it had been buried underground, buried in the ground of ignorance. When causes and conditions ripen, the seeds will sprout from the ground.
Those of us who do chores at the Abode should be more mindful in looking at our vegetable garden or when we plant the seeds of beans and rice. We need to be mindful. Back in the days, when we planted peanuts, we had clearly dropped the peanuts on the ground, but someone taught us the method that we had to pack the soil with our feet. [I asked], “Why do we need to step on the soil?” [He said], “You must make the soil firm so the birds will not be able to peck out the seeds. Then the seeds will remain in the ground.” I asked, “If we pack the soil so tightly, how can the seeds sprout?” He said, “You will see; the seeds are strong.” Indeed, he was right. I went to look at the field every day. On the first day, the ground was flat; it was the same for the second day. On the third day, the soil cracked open and the seeds sprouted like little hooks. The next day when I again went to look at them, they had straightened up and the leaves had sprouted.
If we are mindful as we plant the seeds, we can see how the peanuts sprout. The leaves grow bigger and bigger each day. What time of day do the leaves grow? This continues for over three months, then the peanuts are mature and ready for harvest. Wow, when we dug them out, there were actually bunches of them! There were dozens of peanuts buried underground. This shows that this is what seeds are like. They continuously multiply like this; one gives rise to infinity. One peanut seed can grow into a whole bunch of peanut pods. Inside each pod, there may be three or four seeds. They are all connected together.
By the same token, Bodhisattvas need mature causes and conditions to abide somewhere. As we engage in spiritual practice, we rely on causes and conditions. We often say that a lotus flower relies on the mud to get its nutrition. The lotus flower is beautiful and the root is fat; this all relies on the nutrients from the mud. If we want to attain Buddhahood, we rely on the causes and conditions of this land. In this Saha world with its severe turbidities, we must cultivate the pure Bodhisattva-mind and “emerge from the ground.”
This is “The original ground of the intrinsic mind of all Buddhas.” All Buddhas come in the same way from this ground, because they cultivated the Bodhisattva-practice; this is the state of attaining Buddhahood. “All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance.” This is the principle. What is it that enables the seed to grow? Is it the pod of the peanut? No. Is it the peanut seed? No, it is not. If we continue to break it down to understand it, it is the genes inside that we cannot see [with our bare eyes]. That is it. This is a very tiny thing. It is [like] a principle which “has no intrinsic substance or appearance.”
If we analyze principles to the end, there is no substance or appearance. But for each thing, its principles leads to its appearances. Soybeans are the seeds for soybeans, while peanuts are seeds for peanuts. Each has its own conditions, so there is no intrinsic substance or appearance. Principles have no substance or appearance. If we miss the right time for planting a seed, it will not grow. We need the right timing. If it had an everlasting substance or appearance, then timing would not matter. Indeed, we need time, space and all its principles to converge. So, with the principles, once it is too late, even with seeds and earth, nothing will grow. So, we cannot lack any of the principles. These three [elements] must converge. When we break them down, there is “no intrinsic substance or appearance.”
So, the “unconditioned Dharma” is the law of nature. This is like the empty space, which can also be called unconditioned Dharma. Our mind is also the same. It is also unconditioned Dharma, without any intrinsic substance or appearance, “like a dream, an illusion, a bubble, a shadow a dew drop or a flash of lightning.” It will manifest for a while and then disappear. It has “no intrinsic substance or appearance.” So, “It is the ground of the true principles.”
“When we take action….” This is the principle which enables us to take action. If we do not take action, then the principle will have no effect. We must act for the principle to be effective. The truths the Buddha gave us are wonderful, but if we do not engage in cultivation or put them into practice, then the principles will not be brought to fruition. So, we must be very mindful. “By advancing diligently, we bring these matters and appearances to fruition.”
Since we are in the world, “Bodhisattvas arise because of suffering sentient beings;” we must relieve sentient beings from suffering. So, we must cultivate our virtue and demeanor. We need both virtue and demeanor. “With virtue comes attainment.” When we engage in spiritual practice to attain these principles, we will naturally have such virtues and will be able to lead the people harmoniously. These are the virtues that we cultivated. So, we must be very mindful. The principles are like this. We can discuss them in broad terms, but when we bring them back, do we actually understand them? We must truly be mindful to accept [the teachings]. When such vast principles are discussed, are we able to bring them back [to our lives]? This requires us to be mindful.
The previous sutra passage states,
“As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open.” As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.
As we heard, this was because everyone had worked hard. Our hearts truly opened and we understood. This split open the ground formed by layers of afflictions. We have now broken through it. This is just like the seed [that sprouted] and broke through the ground’s surface so that [the sprout] emerged. In the same way, “The ground quaked and split open.” Our hearts have opened and we understand.
“From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.” Once we open our minds and understand, all Dharma and principles will endlessly emerge from within our minds. What we have heard and done in the past, those teachings and matters will instantly rush to emerge in our memory. As we speak, we can express what we heard or encountered in the past at the present moment. This is “countless trillions of. Bodhisattva-Mahasattvas emerging simultaneously.”
Bodhisattvas are awakened sentient beings. Our state of mind must be that of awakened sentient beings. Since we are awakened sentient beings, “Bodhisattvas arise because of suffering beings.” How can we help others understand the Dharma? How can we relieve sentient beings from their suffering? This must all come from our minds. The memories in our minds must continuously emerge. This is how we can understand [the Dharma], and this is how we apply it. So, I feel that in learning the Buddha-Dharma, we are not only seeking how to discern things using words or how to explain things. We must also apply it in our lives, in our interpersonal interactions. This is what we call the human world. In interpersonal interactions, when we can apply these principles through giving and manifest them as true appearances that we can apply, this is called the worldly Dharma. What methods should we use in this world to relieve people from their difficulties? We must think of methods to do this.
The next sutra passage states,
“These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance. Previously, they had all abided in the empty space below the Saha World.”
We must mindfully seek to comprehend this. If we have understood what was said before, then we should be able to more or less comprehend what we will talk about now. “These Bodhisattvas’ bodies were all golden in hue.” Speaking first of matters, “the 32 Marks and infinite radiance” show that these Bodhisattvas were very dignified.
These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance: The Bodhisattvas were magnificent. Their bodies were purple-gold in color. They were replete with Marks and Characteristics and were infinitely radiant. Everyone who saw them greatly rejoiced.
In the past, we said that “the 32 Marks” were unique to Buddhas. “The 32 Marks” bring people joy when they see them. It is a perfect appearance without flaws. These 32 Marks, which we explained before, were not unique to Buddhas. “The Bodhisattvas were magnificent. Their bodies were purple-gold in color.” They also had this purple-gold hue and displayed such an appearance. “They were replete with Marks and Characteristics.” This appearance [similar to] the Buddha’s “32 Marks” and purple-gold hue, is a replete and perfect appearance.
As for “infinite radiance,” this purple-gold hue radiates light; among many radiant bright [colors], this color is the most replete with the beauty of colors. It very naturally radiates light. This color is radiating infinite light. “Everyone who saw them greatly rejoiced” because they manifested in such perfect forms. People from India are darker in skin tone, so dark that there is a purple hue to it. This purple hue is radiant.
“The Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this, dignified by the Marks and Characteristics.” They too were like this. All Buddhas and Bodhisattvas are like this.
A Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics. Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings]. Their Marks and Characteristics were the same as the Buddha’s.
This required forming good affinities with sentient beings, so that people rejoiced when they saw them. Thus, they were replete in the [32] Marks. “Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings].” Not only Buddhas have manifestations that transform [beings]. In the Chapter on the Stupa of Treasures, the Buddha had manifestations. Actually, Bodhisattvas too have [manifestations]. Look at Guanyin Bodhisattva, who “manifests with 32 Marks.” He is also a Bodhisattva, and so is Earth Treasury Bodhisattva.
Guanyin Bodhisattva is an ancient Buddha. Earth Treasury Bodhisattva vowed, “I will not attain Buddhahood until hell is empty.” So, only when sentient beings no longer suffer, will he manifest the attainment of Buddhahood. Actually, Earth Treasury Bodhisattva’s great vow is equal to the Buddha’s. Guanyin Bodhisattva attained Buddhahood as. Clear True Dharma Tathagata. Still, he goes among people to transform sentient beings. So, that is to say, Buddhas and Bodhisattvas are all equal, and so are all sentient beings. Once we form Bodhisattva-aspirations, we are also equal to them. “Those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics.”
“Throughout the worlds of the ten directions,” their manifestations appeared to transform [sentient beings]. They were all delivering sentient beings. When we understand the Dharma well, we can explain it to others. Then they can also spread it to even more people. In this way, people pass it on to one another. “If it is right, just do it.” If everyone has this perspective and does good deeds together, then this is “transforming” [sentient beings]. When we hear good things, we do good together. We are all good people and we all do good deeds. This will make everyone joyful. This is “transforming” [one another]. “Their Marks and Characteristics were the same as the Buddha’s.” In this way, their appearances made people joyful, just like the Buddha’s.
“Previously they had all abided in the empty space below the Saha World.”
Previously they had all abided in the empty space below the Saha World: They pervaded the ten directions. There is no inherent above or below. This represents abiding in the Middle Way. This shows that they emerged from the ground, where they had abided in the tranquil void.
Now, we are discussing how these Bodhisattvas “abided in the empty space below the Saha World. They pervaded the ten directions. There is no inherent above or below.” This means that the wisdom of Buddhas and Bodhisattvas has already surpassed this Earth.
Now, we know that planet Earth is not “underground.” Actually, when we look up, we can see planets and stars. There are celestial bodies all over the sky, orbiting the sun. Earth is also among those celestial bodies. So there are planets above us, below us, and all around us. There are different worlds around us. There are also many stars and satellites. So, we say “[They] abided in the empty space.” Earth is in space. We have knowledge and wisdom. With our knowledge today, we can know about space, astronomy and geography.
In astronomy, how many planets are there? How do high and low pressures form? In summary, with all the knowledge we have now, we know about Earth’s ecosystems and climate patterns. So, “below the Saha World” refers to this entire universe. We can seek to understand it all. Our hearts can then encompass the universe. So, “[They] abided in the empty space” means that we should not be attached to the Saha world. We “abide in the empty space.” Our hearts encompass the universe. “They pervaded the ten directions.” This is being liberated from an ordinary person’s mindset and ignorance. We must have a mindset that “pervades the ten directions” and encompasses the universe. We often say, “There is no inherent above or below.” We do not need to differentiate above and below.
“This represents abiding in the Middle Way.” This emptiness represents practicing the Middle Way. This shows how they emerged from the ground and “abided in the tranquil void. With minds tranquil and clear, vows as vast as the universe….” We must have this state of mind. “With minds tranquil and clear, vows as vast as the universe….” Our minds must abide like this.
Moreover, the ground of the ultimate reality of all Dharma is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning. It is also the aforementioned emptiness that they peacefully abided in, which is infinite, boundless, unobstructed and unhindered.
“Moreover, the ground of the ultimate reality of all Dharma….” This is the ultimate reality of all Dharma. We often talk about having “minds tranquil and clear.” Isn’t this [the basis of] our Jing Si Dharma lineage? So, it “is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning.” These are the true principles. So, it is the aforementioned [emptiness] that “they peacefully abided in, which is infinite.” This is infinite meanings. It is emptiness that is boundless, unobstructed and unhindered. Our minds must abide in this tranquil and clear state, where our minds are infinite, boundless, unobstructed and unhindered. Only [when we abide] in such emptiness can our aspirations be firm. We must earnestly put in effort to understand this.
In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to “emerge” and “abide in empty space.” Moreover, “below” refers to the depths of the Dharma-nature and the ultimate ground of the profound methods. Being below [the Saha World] does not mean it is here. Abiding in emptiness does not mean it is there. It is neither here nor there, thus it abides in the Middle Way.
So, “In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to ’emerge.'” We use these names and matters to express [the Dharma]. Otherwise, the person teaching has nothing to say. When we truly want to teach the Dharma, where is it? There is nothing to say. We must use matters and appearances to explain the principles. Thus they were said to “emerge.” This is “abiding in empty space.” When you explain it, it is actually empty. “Moreover, ‘below’ refers to the depths of the Dharma-nature.” The Dharma is profound and bottomless. In “the ultimate ground of the profound methods, the profound methods” refers to the Buddha-Dharma. The Buddha-Dharma is truly vast and incomparable; there are many vast principles. Our minds must be replete with these. So, it is called the ground of the mind.
“Below” does not belong to this place; there is no set place where it belongs. “Being in emptiness does not mean it is there”; we do not know where emptiness is to be found. So, the ground is bottomless, and the emptiness is boundless. “It is neither here nor there, thus it abides in the Middle Way.” We must practice the Middle Way. so we must abide in the Middle Way. Thus,
“They emerged in this [world], but were not above it, nor were they below it. They were neither above nor below, but abided in empty space. This is also the Middle Way.”
So, they were neither above nor below, nor to the left or right. This is called the Middle Way. This is the goal of the Buddha-Dharma. We must not be obstructed by the extremes. We must be free of obstructions.
So, they vowed to safeguard the Saha world, “practice and uphold [the sutra] with patient endurance and promote the teachings.”
They vowed to protect this Saha World, practice and uphold [the sutra] with patient endurance and promote the teachings. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, patient endurance is the ground they dwell in.
With minds that are not attached and not obstructed, although the Saha world is hard to endure and full of suffering, Bodhisattvas come here for that very reason. Because of this, in the Saha world, they can endure and take on responsibilities as they promote the Dharma. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, what we rely on is patient endurance. We are not biased toward emptiness nor existence. The practice of bringing peace and joy is what we rely on, so we must be mindful. Is this difficult? No, we feel blessed and happy. When we accomplish things, this is very wonderful; we are grateful to each other.
We “abide in the empty space below the Saha World.” In this way, we can very steadily abide here.
Abide in the empty space below the Saha World: Cultivating the Four Practices of body, speech, mind and vows is our aim. In cultivating patience, we take humility as our foundation. They abide in the empty space below, meaning they are humble and selfless. This is because they realize emptiness through non-abiding.
So, “Cultivating the Four Practices of body, speech, mind and vows is our aim.” This is our mission. These are the “Four Practices. In cultivating patience, we take humility as our foundation.” We must be modest and humble ourselves. “They abide in the empty space below, meaning they are humble and selfless.” We must be so humble that we are selfless.
“This is because they realize emptiness through non-abiding.” So, we do not need to be attached to the position we are holding or the kind of work we are doing. Whatever is right, we should just do it. Dear Bodhisattvas, Bodhisattvas’ minds do not abide in appearances, instead they just practice the Bodhisattva-path and just do what is right. So, we must always be mindful!