Episode 1558 – Sentient Beings Can Attain Non-Arising Patience
>> “The essence of the principles inherently neither arises nor ceases, thus it is also called non-arising. Bodhisattvas abide in non-arising Dharma and uphold the practice of joyful patience. They abide in peace without ever wavering or retreating. This is known as non-arising patience.”
>> “At that time, when the assembly heard the Buddha describe how. His lifespan was numbered in kalpas and was so long and extensive, immeasurable, boundless asankyas of sentient beings attained great benefit.” [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]
>> “At this time, the World-Honored One said to Maitreya. Bodhisattva-Mahasattva, ‘Ajita, when I spoke of how the Tathagata’s lifespan ‘is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.'” [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]
>> At this time, the World-Honored One said to Maitreya. Bodhisattva-Mahasattva, “Ajita”: When the Buddha saw that everyone in the assembly had attained benefit, He told Maitreya so that he would know. Ajita: This is Maitreya’s name.
>> “When I spoke of how the Tathagata’s lifespan is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.” Here, “600” is a metaphor. It represents the Six Roots “80” stands for the eighth consciousness. “The sands of the nayutas of Ganges Rivers represents the thoughts in the minds of sentient beings during that time.”
>> Those who comprehended this with clear and thorough understanding were as countless as the sands of nayutas of Ganges Rivers. Free of deluded thoughts, [they realized that] all phenomena that arise are inherently empty and thoroughly perceived their nature. They clearly discerned everything, so neither adverse nor favorable conditions could disturb them. However, sentient beings experience arising within every single thought.
>> When they heard that the Buddha’s lifespan is completely non-arising and non-ceasing, they immediately awakened to their own mind. Those who realize this principle have the pure Dharma-eye, thus they were said to have attained non-arising patience.
>> Phenomena that do not arise or cease are called non-arising Dharma. When we realize the non-arising Dharma and abide peacefully within it, we will attain non-arising patience. Those who realize this have entered the first and second ground. This explains how realization is attained according to certain stages. This means that according to each stage of the Bodhisattva-practice, we will be benefited by attaining realizations.
“The essence of the principles inherently neither arises nor ceases,
thus it is also called non-arising.
Bodhisattvas abide in non-arising Dharma a
nd uphold the practice of joyful patience.
They abide in peace without ever wavering or retreating.
This is known as non-arising patience.”
Please be mindful and seek to deeply comprehend this. “The essence of the principles inherently neither arises nor ceases, thus it is also called non-arising.” Do you still remember “the essence of the principles”? We have discussed “the essence of the principles of True Suchness. True Suchness” refers to the Dharma-nature of True Suchness intrinsic to us all. The essence of the principles lies within all things in the universe; they are inseparable from this.
For example, the time early in the morning before the sun rises is called the early morning, but it is still dark outside. According to worldly people, it is still the middle of the night, but for us spiritual practitioners, this is the early morning. Before 4 am, we [awaken to] the striking of the wooden board. The sky is still dark, but we are all getting ready to pay our respects to the Buddha in the prayer hall. We are unaware of when the dawn comes. We do not realize it. We do not even notice it. Everything in the universe goes through a cycle, and we do not realize any of it. This is “the essence of the principles.” Including the cycle of day and night, everything is encompassed by these principles.
This includes every kind of tree, every sapling. It can be a [regular] tree or a big tree. Just one tree on its own has so many names. There are big trees, old trees. [People might say], “This tree is hundreds of years old.” If we really take a good look at it, its shape will tell us everything its been through. We tell them, “This is an old tree.” A big tree is still the same tree. It has not reached the point where people realize what a valuable, historic great tree this is, but it is still a tree. Even smaller than a tree is a sapling. Saplings come from a seed, and this seed becomes a sapling in a continuous process. It still has the same name. These are infinitesimal changes that occur without us realizing it. This is “the essence of the principles.”
This is just like how we are born and grow old. These are also the biological principles [that govern] our body. As we live in this world, from the moment we are born, we continue to age. At what moment do we change? This also happens without our realizing it. We do not notice this; we have no way to notice this. This is the law of nature. The law of nature is inherently non-arising and non-ceasing. This is the nature of this principle; the convergence of causes and conditions brings about the arising and ceasing of phenomena.
Where do the trees’ seeds come from? They come from the tree. Where does the tree come from? It comes from the seed. This is a cycle. Originally, there were no humans. Where do humans come from? They come from humans. It is the same principle. This is the nature of the principles. They are inherently non-arising and non-ceasing; they have always existed. Without the convergence of causes and conditions, nothing can exist. Thus, “The essence of the principles inherently neither arises nor ceases.” It neither arises nor ceases, but it contains the laws of nature.
If it does not arise, of course, it cannot cease. If I am not born, there will not be a day when I die. When there is no birth, there will be no death. So, [the principles] are inherently non-arising and non-ceasing. Phenomena arise and cease in the world due to “existence,” which comes about due to causes and conditions. This is how it is. However, the principles behind this are abundant. These are the [natural] laws. So many principles really are quite simple. These simple principles are so abundant that we do not realize they are there. We encounter them every day without ever noticing. Every day, we are inseparable from them. Our bodies [follow] the law of arising and ceasing. Every day, we are inseparable from this as the natural universe continues to turn. We are inseparable from it. We are inseparable from all of this, yet we are unaware of it all. The world keeps turning, free and unhindered, along its established orbit.
So, we must seek to experience and understand this. The Buddha’s teachings inspire us to exercise our minds to seek true understanding of the true principles of all things in the universe. When we understand the principles of the universe, we will come to thoroughly understand all people, matters and things. We will come to understand the course of cyclic existence, that there is good and evil karma, and we will know how to create [good] causes to receive [good] karmic retributions. [The Buddha-Dharma] helps us engage in careful contemplation.
So, to teach the Dharma and transform others, we must engage in mindful contemplation and slowly come to comprehend the principles by putting them into practice. This is what it means to be a “Bodhisattva.” Once we realize and fully comprehend these principles and put them into action, we will gain realizations among people, which we can pass on to others so everyone can learn. [We help] sentient beings with whatever they need, whether it is a spiritual need or physical hardship. Bodhisattvas “actualize the Six Paramitas in all actions” in response to sentient beings’ needs. Thus, they keep getting more and more experience.
Hence, “Bodhisattvas abide in non-arising Dharma.” They give without expectations, with the spirit of the Three Spheres of Emptiness. This is the skill that Bodhisattvas master from learning the Dharma. So, they “uphold the practice of joyful patience.” They do this by going among people, serving others and giving without expectations. When Bodhisattvas encounter afflictions as they go among people, they know how to face them. They uphold and cultivate this practice. As we go among people, we cannot lack patience. With effortless patience, we endure without realizing that we are enduring anything. As we go among people, we get used to this, and it becomes natural to us. We do not even realize it.
So, we must uphold this practice; we must uphold the practice of patience. This is how we must go among people. To Bodhisattvas, the word “patience” means being able to endure things. They do not consider this suffering; they consider it their joy. They think, “For suffering sentient beings, I will do everything in my power. I will guide them and help them until I see them transcend the afflictions and ignorance in their minds. When they attack me or fail to understand me, I will do my best to help them understand. Once their aggression disappears, they will turn over a new leaf, and we will get along happily.” This is our “joy.” Therefore, when we endure patiently, we do not feel like we are enduring anything. These hardships will also pass, and the result is joy.
During the Buddha’s lifetime, one day, while at Jeta Grove, the Buddha told this story to the bhiksus. In a past life, Sovereign Sakra, who was known as Sakro-devanam Indra then, went to the Buddha to request the Dharma and asked the Buddha to teach the precepts. Then he vowed to the Buddha, “Once I take up the precepts, I will absolutely uphold them. Even if someone tries to harass me, I will forgive him absolutely. I will not retaliate.” This is the vow that he made.
Because [Indra] made this vow, an asura started to think, “Since you have made this vow, I will come and see if you are able to uphold it.” So, the asura took a sword and went there. Seeing the path that Indra was passing through, the asura blocked his way. With fierce aggression, he walked toward Indra, drawing nearer and nearer to him.
Indra commanded, “Stop, stand still. Do not come near; do not move.” This is what he said. So, this asura, without knowing why, froze in his steps and stood still. He tried to move but could not. He stood there, fixed to that spot. He said to Indra, “Didn’t you say you are upholding the precepts now? Since you are upholding the precepts and have promised not to retaliate against people who try to harass you, why are you immobilizing me now?”
Indra said, “Yes, I did make this vow to the Buddha. I will uphold the precepts. Even if someone comes to harass me, I will forgive them. I will not retaliate against them. However, you have come to do me harm. Since you have come to harm me, I must protect myself. So, I have immobilized you.” The asura said, “Let me go! Set me free!” When he said this, Indra said, “Make a vow first. Make a vow that you will not harm me. If you make this vow, I will set you free.” Since the asura was unable to move, all he could do was say, “OK, OK. I will make this vow.”
So, the asura vowed, “If I am led by greed, desire, anger or lies to slander people of virtue or cause trouble, may the same befall me. This means that from now onward, I must never give rise to greed again. When our minds are full of desirous thoughts, we will give rise to anger. When we cannot attain our desires, we give rise to anger. Especially now that I have promised this to you, if I continue to lie, I will suffer the retribution for lying. If I slander the virtuous, I will also suffer the appropriate retribution. If I stir up trouble, I will suffer greed, anger and ignorance. I will suffer retributions for my actions. So, from now on, I will abstain from greed, anger and ignorance. From now on, I will not get angry. I will not harass you anymore either. If I should harass you, I will also suffer the same evil retribution.” This put Indra at ease. “OK, I will let you go. I will release your bonds and set you free.” Just like that, the asura was freed and quickly turned around and left.
Indra then went to the Buddha. He came before the Buddha, bowed reverently and told this story to the Buddha. He told Him what just happened before he came to pay his respects and how an asura had come to harass him. Then the Buddha asked him how he dealt with this. Indra responded, “I immobilized him.” The Buddha asked, “Why did you immobilize him? Because I made a vow, I could not retaliate against him. But I still immobilized him. Buddha, did I violate the precepts?” The Buddha replied, “You did not violate the precepts. You merely kept him from harming you. In order to protect yourself, you immobilized him.” Indra asked again, “In that case, will he try to bother me again?” The Buddha said, “He will not bother you anymore, because he has already made this vow with such heartfelt sincerity. Relax, he will not bother you anymore.” Yes, this is how it goes. This is the benefit of upholding the precepts.
After hearing the Buddha-Dharma, he understood. Once he understood, he was willing to put the Dharma into practice and uphold the precepts. However, other people, like this asura, deliberately came to harass and slander him. He deliberately slandered him out of greed, anger and ignorance. He was jealous. He was jealous of the pleasures Indra enjoyed. He was jealous that. Indra enjoyed the respect of so many heavenly beings. He was jealous that he was able to get close to the Buddha and become so dear to Him. In fact, it was due to his own shortcomings that no one wanted to get close to him. People did not [deliberately] disrespect him; it was due to his greed, anger and ignorance, his engagement in lies and [devious] flattery and his failure to uphold the Five Precepts that he lacked the virtue for people to respect him.
The more people did not respect him, the more anger he felt in his heart, and out of this anger, he became slanderous. He [slandered] this virtuous person with all kinds of lies and untruths. This is what the asura was like. Spiritual practitioners, however, must always engage in “the practice of patience.” We must be patient! What else can we do? We have no other choice but to be tolerant and patient. We can only think about how to stop [people], not how to retaliate against them. This is the Buddha’s teaching. Everyone can draw near the Buddha. If we are unable to do so, this is due to obstacles in our own hearts. We all can open up our hearts; there is no need to be so troubled. But [the asura] failed to accept this teaching, so he could not open his heart. He still held onto his slanderous intentions.
This is the source of the world’s suffering. The Buddha teaches and transforms sentient beings to bring purity to people’s hearts. This is where the difficulty lies. The Buddha taught the Dharma for 49 years. Even though He taught the Dharma in accordance with their capabilities, sentient beings are still very hard to tame. The Buddha’s Dharma is so wonderful that it has remained in this world for over 2000 years, but this world is still full of severe turbidities. This is very disheartening. Even heavenly beings during the Buddha’s time faced situations like these. All [Indra] could say was, “Stop, do not come any closer.” That was all he could do; what else could he have done? The only thing he could do was be patient.
We must “uphold the practice of joyful patience.” In this, we can find solace as we overcome obstacles and bring peace [to our aggressors]. Once [our aggressors] are at peace, we can go on to find a way to inspire and transform them, which is truly difficult. However, we must continue to patiently endure these difficulties. When patience becomes our usual practice, it becomes our joy. So, this is the joy of patience, “joyful patience.” So, we must “abide in peace without ever wavering or retreating.” We must maintain peace with one another. In our relationships, we must avoid cycles of vengeance and retribution. First we must abide in peace, unwavering. Even if other people want to [harm us], we just need to abide in peace. This is the nature of human life.
In life, due to the presence or absence of affinities, our karmic conditions change accordingly. In our past lives, we may have shared an affinity with someone that we failed to improve. Since we failed to improve it, we must do our best to get along in peace for now. This is the nature of human relationships. Everything in the world is created by the mind. So, all we can [hope to] do is “uphold the practice of joyful patience” and “abide in peace without ever wavering or retreating.” We must diligently advance in our spiritual practice. We cannot allow our minds to be influenced by our surrounding environment. If something is right, we should just do it. So, we must never waver or retreat.
“This known as non-arising patience.” This is why sentient being learn the Buddha-Dharma. This is what we must learn, and this is also what we must practice; this means we must put the teachings into action. I hope that everyone will mindfully seek to understand this.
The previous sutra passage says,
“At that time, when the assembly heard the Buddha describe how. His lifespan was numbered in kalpas and was so long and extensive, immeasurable, boundless asankyas of sentient beings attained great benefit.”
This is what the previous sutra passage says at the beginning of the Chapter on Distinguishing Merits and Virtues. After everyone had heard the Buddha finish the Chapter on the Tathagata’s Lifespan, the [entire] assembly understood that the Buddha’s lifespan is infinite kalpas long. This is such a long time! How long of a time is this? It is infinite, dust-inked kalpas long. We have discussed this earlier. If we were to describe this length of time, we would never be able to explain it in full. The wisdom-life of the essence of the principles of True Suchness is everlasting. His lifespan is so long. This is how long it is.
How many people were listening to the Dharma there? There were “immeasurable, boundless asankyas.” Among the Bodhisattvas who listened to this. Chapter on the Buddha’s Lifespan, there were those from the past as well as the present. The Bodhisattvas from the past emerged from the ground, and some came from throughout the ten directions. Everyone should remember this, right? So, there were many, many immeasurable asankyas of sentient beings. In addition to all the Buddhas and Bodhisattvas who had come from the past due to their affinities, the sentient beings who were presently being taught and transformed at the assembly were very numerous. Everyone heard that His “lifespan,” the wisdom-life of the Dharma-nature of the essence of the principles of True Suchness, is everlasting. Upon hearing this, everyone rejoiced and attained benefits. They gained realizations and their minds opened. Thus, “their minds opened, and they understood.” So, they attained benefit and rejoiced.
Next, the sutra passage goes on to say, “At this time,” at this time of great joy,
“At this time, the World-Honored One said to Maitreya. Bodhisattva-Mahasattva, ‘Ajita, when I spoke of how the Tathagata’s lifespan ‘is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.'”
Please listen mindfully. At that time, the World-Honored One began to address Maitreya Bodhisattva again, calling to him, “Ajita!” Maitreya Bodhisattva is Ajita.
At this time, the World-Honored One said to Maitreya. Bodhisattva-Mahasattva, “Ajita”: When the Buddha saw that everyone in the assembly had attained benefit, He told Maitreya so that he would know. Ajita: This is Maitreya’s name.
Everyone should still remember that it was Maitreya Bodhisattva who led the assembly in asking how long the Buddha’s lifespan is. So, now, [the Buddha] again called out to Ajita, which is a name for Maitreya Bodhisattva. This was at the assembly.
The Buddha said, “When I spoke of how the Tathagata’s lifespan is long and extensive,” when He spoke of the length of His lifespan, at that time, “sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.”
This means that for such a long, long time, the Buddha ceaselessly taught the Dharma, transforming people lifetime after lifetime. He did this for a very long time; so many sentient beings had been transformed. How many? They were “as numerous as the sands of 680 trillion nayutas of Ganges Rivers.” So many sentient beings attained non-arising patience. Clearly, throughout many lifetimes, the Buddha had transformed many sentient beings, bringing purity to the hearts of so many. They were “as numerous as the sands of 680 trillion nayutas of Ganges Rivers.” So many [sentient beings] had all attained non-arising patience.
With “patience,” we will patiently endure [hardships] with joy, continuing to diligently advance. This means there is still something to be endured. There are still obstacles; this does not mean that there will be nothing to endure anymore. But by maintaining non-arising patience, we will be able to endure all things. The fact that we need patience shows that there are still challenges that require our patience.
Within the natural world and among people, whenever we interact with people, there are many matters that require patience. Spiritual practitioners must be able to be patient. If we are patient, nothing will be able to hinder [the growth of] our wisdom-life; we need this level [of patience]. So, this is the essence of the principles. As long as we realize the Dharma-nature of the essence of the principles of True Suchness, we will be able to be patient. Because we have vowed to “deliver countless sentient beings,” these sentient beings enable us to go through this journey of patience. So, we need to have more patience; we must continue to uphold this practice. Therefore, we must mindfully listen to the Dharma. Those who teach the Dharma really want everyone to understand it fully, but those who listen to the Dharma need to mindfully seek to comprehend it.
Hence, “The Buddha saw that everyone in the assembly had attained benefit.” He saw that everyone listening to the Dharma then had taken it to heart, for “everyone… had attained benefit.” This means that every single person came to their own realizations; this is “attaining benefit.” Though it might not have been total understanding, they each had attained their own benefit from it and had taken the Dharma to heart.
Only then did [the Buddha] speak to Maitreya Bodhisattva again. What He said was, “Maitreya, you must know this.” This is because Maitreya had the right capabilities to understand this. The Buddha spoke in accordance with. Maitreya’s capabilities so that Maitreya would be able to understand. It was crucial for Maitreya to understand this, because Maitreya Bodhisattva would be the future teacher of the Saha World. Therefore, he absolutely had to realize and comprehend this. So, [the Buddha] singled him out and said, “You must know this. You need to understand this even better.”
So, Ajita is Maitreya Bodhisattva.
“When I spoke of how the Tathagata’s lifespan is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.” Here, “600” is a metaphor. It represents the Six Roots “80” stands for the eighth consciousness. “The sands of the nayutas of Ganges Rivers represents the thoughts in the minds of sentient beings during that time.”
Our Six Roots are the eyes, ears, nose, tongue, body and mind. These are the Six Roots. The Six Roots are represented by the number 600. With our eyes, we can see so many different kinds of things. We see so many things in a lifetime; this is the function of our eyes. Our ears can hear so many sounds. Due to the abilities our Six Roots give us, we connect with many external conditions, very large numbers [of conditions]. So, this is represented by the number “600.”
In “680 trillion, 600” represents the Six Roots “80” represents the eighth consciousness. Our Six Roots connect with the Six Dusts, which are taken in by our Six Root-Consciousnesses. Our eyes have the eye-consciousness. Our eyes connect with sense objects, and our eye-consciousness analyzes them. Our ears follow sounds, and our ear-consciousness analyzes them. These are the roots, dusts and consciousnesses. As you listen to the Dharma right now, you are using your ear-root to listen. As you quickly contemplate this, you are processing the Dharma you hear me speak and analyzing it very quickly. Does it bring you joy? Or does it make you angry? Very quickly, the sixth consciousness comprehends and reacts to this. This is a very quick reaction.
The sixth consciousness analyzes this information, and by bodily movements and facial expressions, we react very quickly. If it makes us happy, we react with a smile. If it makes us angry, we react with a scowl. Once we create [karma], it goes back to our eighth consciousness. The result is in our eighth consciousness. When we speak words of joy, other people will also be very joyful, and we will be joyful without any worries. Especially when joyful words are spoken, everyone will respond with great joy, and this goes back to our eighth consciousness. Our affinities will come together; as our capabilities resonate with one another, your karmic conditions and my karmic conditions will converge, and [the karmic affinities we form] will go to our eight consciousness.
So, “680 trillion” is a lot; it is so many. A “nayuta” is a lot. As our Six Root Consciousnesses connect with conditions, this leads us to take action. The results of our actions [are stored] deep within our minds. We continue to build on this throughout the past, future, present, the present, past, future and so on, going on and on like this in a cycle. So, we must be very mindful. The Dharma is so subtle, intricate and wondrous.
So, a “nayuta” is as immeasurable as the Ganges’ sands. “This represents the thoughts in the minds of sentient beings during that time.” The Buddha spoke, and once they heard, they had these thoughts. They “comprehended this with clear and thorough understanding.”
Those who comprehended this with clear and thorough understanding were as countless as the sands of nayutas of Ganges Rivers. Free of deluded thoughts, [they realized that] all phenomena that arise are inherently empty and thoroughly perceived their nature. They clearly discerned everything, so neither adverse nor favorable conditions could disturb them. However, sentient beings experience arising within every single thought.
“We get it; we understand this. We understand it completely. This is such a huge amount, and we understand it; having heard this, we understand it now. We can realize so much from this.”
“Those who comprehended this with clear and thorough understanding were countless.” This can have a long-lasting influence on an infinite amount of people. So, we must mindfully seek out ways to benefit this world, pass down our Dharma-lineage and open up our school of Buddhism. It is also very important to influence the future. So, we must be “free of deluded thoughts.” When we focus our every thought on what is true, we will be free of afflictions. When our minds are free of afflictions, our every thought will be focused on the truth. Whatever we store within our Eighth Consciousness will influence our present and our future. This is very important [to remember].
“[They realized that] all phenomena that arise are inherently empty and thoroughly perceived their nature.” When we truly have thorough understanding, we will be able to see our own nature. Once our nature and the essence of the principles converge, our wisdom-life will become everlasting. Then, we will “clearly discern everything.” Once we fully understand our nature, we will clearly discern everything, “so neither adverse nor favorable conditions [will] disturb [us].” Whether adverse or favorable conditions come, we will never be deluded. Some people enjoy pleasures to the point of delusion; therefore, favorable conditions are not always a good thing. We must always, always, practice joyful patience to have a Bodhisattva-practice to cultivate.
When it comes to sentient beings, “sentient beings experience arising within every single thought.” Sentient beings give rise to everything as we are born into this world, but we give rise to all kinds of deluded thoughts. All of this is “arising.”
So, “They heard that the Buddha’s lifespan is completely non-arising and non-ceasing.” Regarding the Chapter on the Tathagata’s Lifespan, if we fully understand it in our hearts, how can we have any sense of gain or loss? “Non-arising and non-ceasing” means without gain or loss. So, “This immediately awakened their minds.” Our minds will immediately become awakened. “Those who realize this principle have the pure Dharma-eye, thus they were said to have attained non-arising patience.”
When they heard that the Buddha’s lifespan is completely non-arising and non-ceasing, they immediately awakened to their own mind. Those who realize this principle have the pure Dharma-eye, thus they were said to have attained non-arising patience.
“Phenomena that do not arise or cease are called non-arising Dharma.” This is non-arising Dharma. We must “realize non-arising Dharma and abide peacefully within it.” To attain our own realizations, we must awaken to the non-arising Dharma. There is no real need to give rise to afflictions; what afflictions could we possibly give rise to? So, with a broader perspective and freedom from afflictions, we can naturally abide in peace. This is “attaining non-arising patience. Those who realize this have entered the first and second ground.” This is how we reach the Ten Grounds of Bodhisattvas.
Phenomena that do not arise or cease are called non-arising Dharma. When we realize the non-arising Dharma and abide peacefully within it, we will attain non-arising patience. Those who realize this have entered the first and second ground. This explains how realization is attained according to certain stages. This means that according to each stage of the Bodhisattva-practice, we will be benefited by attaining realizations.
“This explains how realization is attained according to certain stages. This means that according to each stage of the Bodhisattva practice, we will be benefited by attaining realizations.” In fact, without realizations there is no attainment. Once our minds are at ease, once we fully understand the essence of the principles of True Suchness, our wisdom-nature is naturally everlasting. Then, what more is there to say about the principles of all things in the universe? So, I hope that we all will mindfully seek to comprehend how all the actions we take through our. Six Roots, Six Dusts and Six Root-Consciousnesses return to [our eighth consciousness]. This is the meaning of “the sands of 680 trillion nayutas of Ganges Rivers.” Therefore, we must always be mindful.