Universe is the name that we use to describe the collection of all the things that exist in time and space.

“Time” means the time span in the instantaneous past, the present and the future.

”Space” means the empty space between galaxies. Because if the gravitation pull, there are some limit on distance, direction and shape.

How the universe was created? In general, the universe goes thru the stages of creation and destruction, this is the law of nature. The life expectancy of the universe is divided into four stages: Creation, Sustainment, Destruction, Emptiness.

Each stage also consist of twenty cycles. Thus our universe must undergo 80 cycles (4 × 20 = 80).

In the Shurangama Sutra, it stated that: at the beginning, in the period of “Creation” stage, the great universe empty space was consist of Hydrogen & Helium. When Hydrogen collide with  Oxygen, Water was first created in the beginning. As the wind blew, the sun heated up, big mountain slowly formed. At that earlier time, only plants were born, then there were animals to live, and people could survive. Over many years, town was born, then culture and people formed and shaped the nation. During this period of time is called the stage of “Creation”. Our planet earth, and the people were happy, there was no greed, no selfishness, and all humanity was merciful and lived carefree.

In the second stage: the “Sustainment” stage, people gradually developed greed, hatred, and ignorance, giving rise to bad behavior. Murder, theft, adultery, lying, drinking, evils acts. Those people go mad, do ten evil things (refer to ten things not to do in ten commandments). Heaven started not to rain, tree doesn’t yield crops and fruits, causes hunger and thirst. People start to eat roots or tree shoots. Because there’s no food left to eat, the plague arose. Due to starvation and pestilence, the world leads to a military crisis. Rebellion recorded in history, all due to these causes.

This tragedy is related closely to each other. Because the national leader are greedy and wants to invade the territory of another country, so wars arise. Like World War I, World War II, the causes are not outside greed. During war, people do not know where to live. Because of the military conflict, the nations falls into hunger and thirst. Because of hunger and thirst, which produces pestilence. Within this Sustainment stage,  there are cycles or mini stages of Creation, Sustainment, Destruction, Emptiness.

When the Sustainment stage has passed, then the stage of  “Destruction”.  Our Milky Way will gradually destroy.

Over another twenty cycles, our solar system will explode, like “Super Nova”. The planets within our solar system will exploded, crumbled, completely destroyed into dust during the stage of “Emptiness”. Every galaxies, it takes such a long time. To calculated in term of years, the total time of the four stages (Creation, Sustainment, Destruction and Emptiness) is how many years?

Currently we are living in the stage of “Sustainment“. In each stage, there are 20 life cycles. At the present time, we are in the 9th in that 20 cycles. For example, if this galaxy must undergo 80 cycles or 80 years of life, now this galaxy is 29 years old.

To make it easy to understand, we will use the life or the age of normal people to calculate the number. Currently people living in countries without a war live to 75-85 years old. Some living in some part of Middle East are deprived during the war. Those unfortunate individuals lived an average of 35-40 years old. If calculated worldwide, the average human life is around 70 years.

Every 100 years, the human life is reduced by 1 year. After 6000 years, or about 8019, the average human life is only 10 years old. At that time the number of people living on earth will be very small. Only a few people live in one city. At that time, people fells very lonely and isolated, so people start looking for others in nearby cities to make friends. At that time people began to change from selfishness into compassion for each other. At that time, human life span begin to increase. Every 100 years, the human life age increases by one year. Until the average life expectancy of humans is 84000 years.

For every human age that rises to 84,000 years and returns to age 10, that time frame is one small life cycle. So one cycle is about:

   ((84000 – 10) * 100) + ((84000 -10) * 100) = 16,798,000 years

Every 1000 cycle is a small cycle: 16798000 * 1000 = 16.798 million years

For every 1,000 small cycle, it is called one medium cycle: 16,798,000,000 * 10 = 16,798,000,000,000 years

Every 1,000 medium cycle is a great cycle: 16,798,000,000,000 * 10 = 16,798,000,000,000,000 years

In 4 stages: Creation, Sustainment, Destruction, Emptiness.. Each stage is divided into 20 small stages. So each stage is:

  16,798,000,000,000,000 / 80 = 209,975,000,000,000 years

Currently we are living in the 9th stage in the stage of “Sustainment” or the 29th stage. If calculated, the age of the our Milky Way is around

  209,975,000,000,000 * 29 = 3,989,525,000,000,000 years

(Note: our planet, earth, is resided within the Milky Way. The above calculation is the number of years of our Milky Way, which is a lot older than our planet earth.)

========

The time of a great cycle is 16798 trillion years. The Buddha practiced and attained enlightenment in countless previous great cycles, and we are still stuck in the six reincarnation paths. So how many billion more years are we planning to reincarnate. All we have to do is to reflect back within ourselves while spend some time in meditation, we will be free from reincarnation and can live for countless lifetimes.

How old are you? Actually, you should ask: How many more years do you plan to live? If your doctor says that you only have 24 hours to live, what would you do? Pray to Buddha, Namo Amituofo, to reincarnation in Buddha Land. Or party your last day and let hell decide your next future life.

If we are telling you that your life span is a short as one breath. What would your last words be?

In the Shurangama Sutra, this mind is called the Supreme Mindfulness,

When the Buddha told the Shurangama Sutra, the ghosts, demons and devils with their evil minds, they were bound in five places (2 hands, 2 legs and head), because of the mighty power of Shurangama. At that time, there was a Bodhisattva, that want to free the ghost from boundaries, used his power to appear in the hell palace and advised the ghosts to bring forth the Bodhi Mind. It would free them from these boundaries.

How to bring forth the Bodhi Mind? What type of mind is the Bodhi mind?

“Bring Forth the Bodhi Mind” is a general statement. If said meticulously, it includes ten things. The ten things that are spoken here are concrete signs of bodhicitta.

First: When facing sentient beings, start with compassion, with no harming mind

Compassionate mind is the first mind. Dharma takes compassion as the root, the means as the door. All the Buddhas and Bodhisattvas have great compassion. Without a compassionate minds, it will be hard to deal with sentient beings. Therefore, it is absolutely necessary to cultivate one’s own compassionate mind. In compassion, it is vitally important for all sentient beings not having a harmful mind or not having an evil idea. If one wants to hurt another living being, then the genuine benefit to that being is destroyed, there is no longer a compassionate mind.

Second: for sentient beings, having great compassion, without urgent feelings to torment them

Do not oppress sentient beings. Don’t discriminate others, it will lead to negativity. Otherwise your compassion will no longer exists. Compassion means love and concern for others. “Love” means love and happiness, “Concern” means eliminating suffering. We should act like the Tathagata Buddhas, have mercy on all sentient beings. At all time, wherever you are, always helping the sentient beings free from their desire, be enlighten, end suffering, live a happy life! What are the suffering? Suffering in the three realms of reincarnation. Truly helping others to overcome sorrow, expand their wisdom, recite Buddha’s name for rebirth. That’s the real way to escape reincarnation in this lifetime!

Third: for the Dharma of the Buddha, live with no regret, and a mind to keep

For the Buddha’s Dharma, currently if you study the Pure Land method, the dharma consists of 5 sutras and 1 commentary. You must follow those practices and meditate. Despite encountering any accident, even loss of life, you should have no regrets. We still decided not to turn back, not to reform, and remain so steadily in our faith, to firmly keep this discipline. For helping others, show them that these practice are also recommended, encouraged, self-propelled. Teach others to live with the Dharma.

Four: for all dharma, arises mind of forbearance, not embracing attachment

The third mind in the above section is for your choice of practice, just as you practice in the Pure Land method, you believe in that method and the decision does not change. But for the classmates who are not in the same department, that is, those who do not follow the same discipline, not the same sect. You have to be respectful, not talking bad about their practices. Therefore, must “arises the mind of patience”. Arise is to arise to win. Forbearance is acknowledging, accepting, agreeing. Their discipline is also the supreme method, not embracing attachment. Don’t think that your practice is number one, their methods are number two. If you are vindictive, and think others are not equal to you, then you are “praising yourself, criticizing others”.

Five: is not to be greedy, respectful, keeping the mind pure

Living without greed is one of the greatest dharma that Buddha has taught us. As soon as we infested with greed, everything will be ruined immediately. Greed can bring infinite boundless errors. Live without greed. Because of that, a practitioner lives his life as simple as possible. A simple life without any attachment to this world, the mind of separation often arises. It is good for the free mind to flourish. If we live with greed and when Amitabha Buddha comes to pick you up, it will be hard for you to give up attachment. Here, the dharma teaches you to let go of the attachment. These attachment are  very troublesome! Also do not take up on appraisal, respect for the attachment. Have to give up desire of gifts acceptance, although others are very reverent, very respectful. If you can get rid of greed, reverence, respect, and fidelity in keeping the mind pure, with happy thought” or the pleasure of peaceful, it is called “the happy dharma”.

Six: Praying to the Buddha, at all time, the mind will not forget

That is the point. The direction of your chanting meditation, at all time, every seconds is still the same. What is your goal? To become a Buddha. “Buddha” is the perfect enlightenment or anuttarasamyaksambodhi. Why do you study Buddhism? Because of that, to become a Buddha, nothing else. When you reach the first stage, that is the level of Arhatship. When you reach the second stage, that is the level of Bodhisattva. When you reach the final stage, that is the level of Buddha. That is your goal, our direction is straight ahead, no other wrong ways. To reincarnate in the Pure Land is also that reason. In this world, there are too many obstacle, it is hard to meditate, not easy to reach enlightenment. You should head to the Pure Land to change your mediation environment. That should be your goal.

Seven: for sentient beings, be respectful, have no inferior minds

What attitude do we use to treat others, to treat all beings? Not to discriminate, the mind must be pure and practice equality.

“Respect”: To all sentient being, pay respect, there is no “inferior mind” or look down others being. “Inferior mind” is contemptuous.

Respect is to respect what? Respect is a virtue. As you can see the ten vows of the Universal Worthy Bodhisattva, his first vow is to pay respect to all of the Buddha. Respect to the Buddha is to respect to all beings as a whole. All of the things on this earth are created thru harmonious conditions. All animal body and our own body are created by harmonious conditions. All living things, like tree are also grown because of the right harmonious condition, good soil, warm water. All material things, table, chair, sofa are created by that way. That is why, when we face others being, animals, face with situation, we pay respect and be respectful. That is the way of study Buddhism.

That mind is the Boddhi mind, the mind of enlightenment. To be enlighten, we must be respectful. If you can’t do that, then you are still upside down, unable to open your mind. The open mind must be respectful to others.

Eight: not attached to the argument, being determined in Bodhi Mind

“Argument” is the study of of Opinion, an worldly speech. Here, the dharma teach us not to “attach”, that doesn’t mean we cannot face and near these study, nor read those book. It means that we should not attached to these studies. If you attach to it, we will slowly develop the love for it. That’s troublesome. Don’t fascinated with it, use it only when needed. If the mind fascinates, takes up attachment, then it is called “bad grace”, and that lead to corruption. Dependent conditions are good because it depends on your merit.

“With the Bodhi mind”, Bodhi is enlightened, doesn’t attach to it! “First” is fascinated, greed at first sight is bad fascination . Do not be fascinated! Enlightenment is not delusion, that is “the mind of determination”.

Nine: planting healthy bases, pure mind without impurities

“Healthy bases” according to the worldly law consists of three things: no greed, no anger, no ignorance, that is called three good roots. All good laws in this earth comes from these there, so called “three good base”. The dharma beyond this world, we often call it the good root of the Bodhisattva. The good roots of a Bodhisattva include only one thing: Diligent effort. You must definitely remember the word “diligence”. Diligence is the most studiousness without interference. We learn the Buddha, practice Pure Land method, with the five sutra and one commentary book, we recite and remember. To benefit other, we share the dharma, that is called is diligent.

“pure mind without impurities” is not combining other methods in your daily meditation. That’s disorder, not diligent. That is why, diligent is the good foundation of a Bodhisattva, so it is certain for us to follow inorder to achieve. This shows entering deep into just one method of practice is very important, be good in just one method is diligent.

Ten: Like other Buddha, leave material things, be mindful

This last sentence is to reach the final stage of enlightenment. At this stage, you must free from attachment, even the image of the Buddha, then your mind is free and clear. When you are able to empty your mind, then you can acheive the free clear mind without disruption. If you cannot do that, and can only fulfill the above 9 minds, then you can only attain the single mind without disruption. In the Diamond sutra:

“All materials in this world are just the illusion”

All physical material things in the Pure Land are also just the illusion, so don’t attach to them.

“Material should be discharge, let alone the non-material things”

The word “discharge” means giving up the idea of ​​attachment, giving up the attachment. Don’t say we have to give up all physical things, even the Bodhisattva Bodhisattva still wear the monk rope. To discharge is to say the mind doesn’t attach to the physical beauty of things, there is no attachment to the physical object.

=======

Now that you have understood the meaning of “Bodhi mind”, please bring forth the Bodhi mind, because Bodhi mind is the first step on your Bodhisattva path. In the Flower Adornment Sutra, the chapter Transcending the World, when the the youth Good Wealth went to see 53 Bodhisattvas, the first sentence he said was,

“Sagely One, I have already brought forth the resolve for anuttarasamyaksambodhi. I seek the Bodhisattva conduct. I heard that the Sagely One is skilled at providing instructions on the Way of all Bodhisattvas. I hope you will tell me how a Bodhisattva studies the Bodhisattva conduct and how he cultivates the Bodhisattva Way.”

That shows us, if you want to practice Bodhisattva way, the first task is to bring forth the Bodhi mind. For us, because of  hundred thousand virtue means, we bring forth the Boddhi Mind. Bodhisattva conduct all possible places, because we want to see the Actuality of the dharma. With the Bodhisattva mind, we enters into all realms, for the pure realms of the Buddhas. Helping all of the Buddha, until eradicating the negativity of the air of all sentient beings, then our vows will be fulfilled. That is the method of not giving up bodhicitta, is also a not giving up conduct, in one of the Ten Bodhisattva Conducts.

When the Buddha was born, the Buddha took the first seven steps. After he walked the seventh step, he pointed his hand to the sky and said:

“Heaven above Heaven below, I alone am the world honored one”

Today’s article we will discuss the meaning of the above sentence and the meaning of the first seven steps.

1 – “Heaven above Heaven below, I alone am the world honored one”

All beings reincarnate in 6 realms. As for those who attained enlightenment, they escaped to the first six realms of reincarnation and settled in the remaining four realms. 6 realms + 4 realms = 10 realms. The ten realms are the following realms: Buddha, Bodhisattva, Pratyekabuddhas, Hearers, Heaven, Asura , Human, Animal, Hungry Ghost and Hell realms

“Heaven above” – The Buddha raised his right hand to heaven which means that all beings live above the human realm. The six realms above the human realm are the Buddha, Bodhisattva, Pratyekabuddhas, Hearers, Heaven, Asura realms.

“Heaven below” – The Buddha’s left arm pointing down to the earth means that all beings live in the lower part of the heaven realm. Four realms lie beneath are the human, animal, hungry ghost and hell realms.

“I alone am” – translation is only me. The word “only me” has many meanings, depending on your point of view.

– For those in the six reincarnations, the word “I alone” translates as “only me”. Beings are full of greed and hatred, Everything, you wants to reserve only for you. You take self-esteem very seriously. Throughout the day, you are constantly cuddling and decorating your stinky body. “I alone” means only me, no one else.

– For Pratyekabuddhas and Hearers, they have cultivated, reached enlightenment and can transform into another body when they are old. They no longer need to cling to their body. For those in these two realms, the “I alone” has become “No one”. The “I” has became null.

– As for those cultivate according to Mahayana, the Bodhisattva realm. They don’t care about self-esteem. There is no I, they only live with the mind. They live with a true mind. For these cultivators, the word “self” means that only the mind because the true mind that doesn’t arise or have cessation.

“world honored one” – means the most precious one

If you live your life with high ego, greed without boundary,  The “I alone am the world honored one” phrase will turn you upside down, you start to think only you is important, no one else in this world will be more important than you. No one else, therefore I deserve everything: money, beauty, wealth.

If you practice according to the Hinayana, the self has become null. So “myself” doesn’t exist. And “I alone am” does not belong to “world honored one. So you will assume that there is nothing in this world is precious. Those people will not understand within the null, there is not null. In the selflessness there is a true self.

“Heaven above Heaven below, I alone am the world honored one” means that all beings in the ten realms have a mind that either arising or cessation, the Buddha’s mind. And that Buddha mind is the most precious thing in this world. All ten directions of the universe, all Buddha are the same, all equal. Not to say only Buddha is unique, total authoritarian. Anyone can become a Buddha. Not only Shakyamuni is the Buddha, but all other sentient beings can become a Buddha. Currently, it is not only Buddha who has the Buddha wisdom. And all sentient beings have Buddha’s knowledge. Because the sentient beings are not transparent to this knowledge, and unable to access this knowledge. Because Buddha wanted to teach all sentient beings the hidden wisdom, he had reincarnated in this world.

Buddha spoke out because he wanted to make sentient beings realize the Buddha’s wisdom. Speaking of reason, your rational suddenly become transparent, but it is not enough. The mind must also be enlightened. If the mind is not yet enlightened, and just only listen to the dharma, the mind cannot fully open the truth wisdom. Buddha wants to make all sentient beings enlightened with the Buddha’s knowledge that they already have, so he reborn in this life time. The Buddha wants sentient beings to understand that everyone has the Buddha nature, but not yet attained enlightenment, so the Buddha wants all sentient to see the Buddha’s wisdom. To enter is to reach enlightenment, to enter the Buddha’s realm. So the Buddha purposes is to help all sentient beings to open, see, understand the dharma and enter the knowledge of the Buddha. Once sentient being is no longer in the cycle of birth and death, then his tasks is completed. When it is done, there is nothing to do. So when the Buddha finished explaining this truth, then he enters into Nirvana.

Buddha only used one method of teaching, teaching the “Actuality”. All of the Buddhas in the ten direction of the universe also used the same method of teaching. To help being, they speak the dharma, not using the big or small vehicle. Two or three different type of vehicles (these are Hinayana, Mahayana, Pratyekabuddhas or Hearer vehicles). All of those vehicles are just the method that guide them into seeing the “Actuality” of the world. Then what kind of vehicle is that type? It is the only vehicle, the vehicle to Buddhahood.

2. “Walking seven steps” – means Buddha took his first seven steps. All of the Bodhisattva living in the Tushita Heaven, when they reincarnated on this earth to become the next Buddha, they all took the first seven steps after birth. In the future, Maitreya Bodhisattva will also take his first seven steps after birth. Why all of the next Buddha do perform these steps?

In the Flower Adornment Sutra, chapter Transcending the World, Universal Worthy Bodhisattva answered the questions from Universal Wisdom Bodhisattva about the Actually that last forever, the final stage of reaching Equal and Wonderful Enlightenment. In one of those questions, there is one specific question about the seven steps. Universal Wisdom Bodhisattva asked:

Sutra: “Why taking the seven steps?”

Commentary: Why do future Buddha take the seven steps after birth?

Universal Worthy Bodhisattva answered:

Sutra: “Disciples of the Buddha! Maha Bodhisattva took seven steps because of these ten things. What are the ten things? They are: “

Commentary: Disciples of the Buddha, all of the great Bodhisattva, because of the ten things, took the first seven steps after birth. With right hand pointing finger to the sky and the left hand finger pointing to the ground, the Buddha spoke: “Heaven above Heaven below, I alone am the world honored one”. To show the scene of the birth of the great Bodhisattva. What are the ten things? They are:

Sutra: “1. To show the Bodhisattva strength, they walk seven steps.”

Commentary: To show the world the strength and the power of the great Bodhisattva, they walked seven steps right after birth.

Sutra: “2. To show the seven wealth, they walk seven steps.”

Commentary: To show the world the seven heavenly wealth, they walked seven steps right after birth. The seven wealth are:

1. Faith wealth
2. Diligence wealth
3. Discipline wealth
4. Ashamed wealth
5. Dharma wealth
6. Give wealth
7. Concentration wealth

Sutra: “3. To fulfill the earth god wishes, they walk seven steps.”

Commentary: To fulfill the wishes from the god of the land, they walked seven steps right after birth.

Sutra: “4. To show the ability to escape the three heavenly realms, they walk seven steps.”

Commentary: To show that they can escape the three heaven realms: The desire realm,  the form realm and the formless realm. They walked seven steps right after birth.

Sutra: “5. To show the supreme power of the Bodhisattva, beyond the king elephants, the king buffalo, the king lion ,they walk seven steps.”

Commentary: To show the strength the power of the great Bodhisattva, more powerful than the strength of the elephant’s king, the buffalo’s king, the lion’s king. They walked seven steps right after birth.

Sutra: “6.  To show the body and mind as clear as diamond, they walk seven steps.”

Commentary: To show that they have the body and the mind as sharp, shine and clear as the diamond. They walked seven steps right after birth.

Sutra: “7. To give the sentinel being the will power, they walk seven steps.”

Commentary: To give all of the sentinel being the will and the power, they walked seven steps right after birth.

Sutra: “8. To show the seven bodhi , they walk seven steps.”

Commentary: To show the seven parts of Bodhi: enlightened, diligent, happy, except, discharged, reciting and sensing part, they walked seven steps right after birth.

Sutra: “9. To show the true nature without the need of others, they walk seven steps.”

Commentary: To show the truth dharma, your true Buddha nature, coming from within yourself and not from learning from others, they walked seven steps right after birth.

Sutra: “10. To show the perfect world incomparable to others, they walk seven steps.”

Commentary: To show that this world can be the best place to cultivate that no other place can compete, they walked seven steps right after birth.

Sutra: “That are the ten things. Discipline of the Buddha! The Bodhisattva want to teach others, that is why they show the seven steps.”

Commentary: That are the ten things. Discipline of the Buddha! The great Bodhisattva wants to teach all of us the true dharma, the actuality. That is why the have perform the scene of taking the seven steps right after birth.

Actuality is not upside down, means the state of the Contemplation of the Ten Dharma Realms. Ordinary people are upside down in these ways:

1. They consider what is NOT permanent to be permanent;
2. They consider what is NOT bliss to be bliss;
3. They consider what is NOT self to be self;
4. They consider what is NOT pure to be pure.

Those of the Two Vehicles have their own four ways of being upside down.

1. They consider what is permanent to be impermanent.
2. They consider what is bliss to be suffering.
3. They consider what is self not to be self.
4. They consider what is pure not to be pure.

Even Bodhisattvas have the upside-dowdiness of getting out of the false. Only Buddhas are not upside down. Thus living beings in the Nine Dharma Realms reside in upside-down environments, and are upside-down. Being upside-down, sometimes they feel good, and sometimes they feel bad. If you understand, then there is nothing that is good or bad in itself. Concepts of good and bad are based on the false speculations. If you are in accord with the Middle Way then you can be not upside-down.

To be more specific, if you want to study the Buddha Dharma, then you are not upside-down. If you do not want to study the Buddha Dharma, you are going down the road of being upside-down. If you follow the rules, you are not upside-down. If you do not follow the rules, you are upside-down. You should each take a look at yourself to see if you are upside-down. If you are, you should quickly change your behavior.

Today article, we will discuss in further details of “Reality”

“Actuality” means not falling into emptiness and not falling into existence. The Three Truths of Emptiness, Falseness, and the Middle are not different from each other—they are the same.

Emptiness is falseness; falseness is the Middle. When one is empty, all are empty. When one is false, all are false. When one is the Middle, all are the Middle. The Three Truths are not differentiated, and that non-differentiation is “actuality.”

“Actuality” also means not being the same as the Seven Expedients. The Seven Expedients are the practices of the Two Vehicles practitioners.

1. The Five Stoppings of the Mind;
2. dwelling in particular characteristics;
3. dwelling in general characteristics;

4. heat;
5. summit;
6. patience;
7. foremost in the World.

This transcends the Seven Expedients, and so is called “actuality.” They are characterized by actuality—they have actuality as their basic substance.

Those practices these seven expedients can achieve the first 4 stages of Arahat: Sotapanna, Sakadagami, Anãgãmi and Arahat. When one has attained the level of Arahat, he can escape the cycle of birth and death. Even he is no longer subject to rebirth or go thru the six cycles of life, but the illusion of thoughts has not completely eliminated. Only at the level of the Buddha, one can truly eliminate all illusion. The true in Actuality is the true mind.

There are two types of Arising & Cessation: The ending of the life and death cycle, and the ending of the illusion of thoughts. The seven expedients are the practices of the Arahat to end the cycle of life, but they still have the arising & cessation of deep thought. Arahat ends the cycle of life. Bodhisattva ends the arising & cessation of deep thought.

“Actuality” refers here is beyond the Seven Expedients, is no longer upside down, means the arising & cessation of illusion though has ceased. In the Wonderful Dharma Lotus Flower Sutra there is a section mention this particular samadhi, “Actuality”

Great Master Zhi Zhe spend his entire life bowing to the Dharma Lotus Sutra. When Great Master Zhi Zhe was around in mid teen, he heard a monk chanting the chapter, the universal door of Gwanshiyin Bodhisattva. When he heard it, he instantly remembered it, just like he had heard it in his previous life. Not until he met the another Great Master, teaching him to recite the entire Dharma Lotus Sutra, bow and pay respect. When he recited to the chapter, the former deeds of Medicine King Bodhisattva, he entered samadhi and awoke. The Great Master recognized his enlightenment of the Dharma Lotus Samadhi -the dharani of single revolution.

In the Dharma Lotus Sutra, it mentions that all things are false. From “Actuality” to “Unobstructed”, all eighteen kinds of emptiness are the general meaning of the false reality. All reality depends on some type of creation, from upside down thoughts. That is why we should look closely at the things around, view them as emptiness.

The Eighteen Kinds of Emptiness are: “Actuality”, “Not upside-down”, “Not moving”, “Not retreating”, “Not turning”, “Being like empty space”, “Without a nature”, “Having the path of language cut off”, “Not coming into being”, “Not coming forth”, “Not arising”, “Without a name”, “Without an appearance”, “In reality non-existent”, “Measureless”, “Boundless”, “Unimpeded” and “Unobstructed”.

1. “Actuality” is the first emptiness, discuss in the above paragraphs

2. “Not upside-down” : permanent to be impermanent, bliss to be suffering, self to be not self, pure to be impure. Those are the upside down thought of those in the small vehicle (two vehicles). Even Bodhisattvas have the upside-downness of getting out of the false. Only Buddhas are not upside down. Thus living beings in the Nine Dharma Realms reside in upside-down environments, and are upside-down. Being upside-down, sometimes they feel good, and sometimes they feel bad. If you understand, then there is nothing that is good or bad in itself. Concepts of good and bad are based on the false speculations that living beings make in their upside-down state. You should each take a look at yourself to see if you are upside-down. If you are, you should quickly learn how to be not upside-down. If you are not upside-down, you should try to be even less upside-down. Upside-down is considered internal emptiness. Internal (inside your mind) means things outside doesn’t affect the internal organs: eyes, ears, nose, tongue, body and brain. All are false speculations, even your own ego.

3. “As not moving” refers to samadhi. To have samadhi is to not be afraid of anything. You may be sitting in mediation within samadhi and when a tiger approaches, you must not be afraid. Leave life and death aside and look upon life and death as the same.

Someone may say, “It is just because I am not afraid of death that I do not need to study the Buddha Dharma. People study the Buddha Dharma in order to end birth and death, but since I am not afraid of birth and death, I do not need to study the Buddha Dharma.”

If you do not study the Buddha Dharma because you do not fear birth and death, birth and death will never end. You cannot stop birth and death that way. On the other hand, if you do not fear birth and death and are unmoved by birth and death, you have samadhi power. Also without being selfish or self centered means not moving. Not moving is external emptiness. External (outside) objects, or don’t let the external six objects dictate your behavior.

4. “Not Retreating”: Your wisdom continue to grow, without retreating into stupidity. Your body and mind are still and quiescent, no false thinking. Resulting the ability to attain great wisdom and knowledge. Also means you have the equality mind set, doesn’t retreat to one side. Not retreating means internal and external emptiness.

5. “Not Turning” This means not having to turn on the wheel of rebirth. It means not being like ordinary people who revolve in the paths of birth and death. It also means not being like those of the Two Vehicles who turn from being ordinary people into sages. Not turning is emptiness, breaking all things, not longer being selfish, seft center ( the I ). Doesn’t have any restriction, including emptiness dharma, empty out all dharma, empty out all physical obstacles, mind are set and not turning.

6. “Being like empty space”. The Flower Adornment Sutra says, “If one wishes to understand the Buddhas’ state, one must purify one’s mind so it is like empty space.” What we call empty space is not anything at all. Although it is not anything at all, nonetheless, everything is contained within empty space. “Empty space” is only a name. Although it has a name, it does not have a nature of its own. The Wisdom of Contemplation of the Middle Way is also just a name. When you cultivate the wisdom of the Middle Way, that is only a name. If you look for something real, there is nothing at all. Thus, It is like empty space. You should not “add a head on top of your head” and ask, “What is empty space?” and go around looking for empty space. Empty space is empty, not anything at all

7. “Without a nature” means as not having nature of their own, not having something else’s nature, and not having a shared nature, a nature held in common. It also means not having a causal nature or a resulting nature. They are, therefore, without a nature. Everything is empty, and so this, too, is talking about emptiness. 

8. “Having the path of language cut off” – They cannot be articulated, or even conceptualized. The path of language is cut off, so there is no way to speak about them.

“The mouth wants to speak, but the words are lost.
The mind wants to think, but reflections have perished.”

The mouth would like to talk but there is nothing that can be expressed in words. The “four predications” could also refer to stanzas of four lines, such as:

“All conditioned dharma,
Are like dreams, illusions, bubbles, shadows;
Like dew and like a lightning flash:
Contemplate them thus.”

9. “Not coming into being” What does not come into being? Ignorance does not come into being. Wisdom does not come into being. There is no wisdom and no ignorance. Because you have no ignorance, you also have no wisdom. Because you have no wisdom, you also have no ignorance. Wisdom and ignorance are opposites. When you produce neither ignorance nor wisdom, you are in the state described as “not thinking of good and not thinking of evil.”

That is because there being no ignorance and no wisdom is a principle, the fundamental substance of principle—the Great Treasure of Light of one’s inherent nature. Thus, there is nothing that is destroyed and nothing that destroys. There is no way to destroy it, because it is merely a principle—the principle of not coming into being. In this state, neither practice, nor position, nor cause, nor effect come into being. Not coming into being is the absent of creation. In order to create being, two things comes in contact. But if no coming, there is no being.

10. Not coming forth means not coming out and not going in— neither exiting or entering. That is the original substance of the Tathagata, the original substance cultivated by the Tathagata until the ultimate point is reached, so that there is no coming forth or entering. This also means there is no ignorance and no wisdom which can be spoken of.”Not coming forth” is emptiness. “Emptiness doesn’t have a creation, like the illusion flower in the empty space”. Emptiness is to empty out, empty all things. If there is nothing in,  there is nothing coming out.

11 . Not arising means there is no root. In the Diamond Sutra, it mentions this no root philosophy. Because there is no root to start, there is no arising. When one has certified to the principle of the Tathagatas, the expedient teachings—the provisional dharma—all become still and quiescent. They do not arise.

12. As without a name. Isn’t there a name for them? There is no name. There is only the principle. By this we mean that there is no name or term that can represent the principle. From “As not upside-down” in the text above through “As not arising,” there is no name that can be their name.

13. As without an appearance. There is also no appearance that can be said to characterize them. In the same way, from “As not upside-down” through “As not arising,” there is no mark or appearance whatsoever that can describe them. They have no mark. “As without a name” refers to the emptiness of a nature. “As without an appearance” refers to the emptiness of marks.

14. As in reality non-existent. This if further praise of the contemplation of the Middle Way, which does not fall into the two extremes of emptiness or existence. For that reason, it says “As in reality non-existent.” There is nothing at all, it refers to Unobtainable Emptiness

15. As measureless. The dharmas are innumerable, and cannot be counted. An example of numbered dharmas is the five skandhas—form, feeling, thinking, formations, and consciousness. They have a set number: there are five kinds. The six sense organs are of six kinds, and there are six of the sense objects. Together they are the twelve entrances, which have twelve terms in all. Between the six sense organs and the six sense objects, add the six consciousnesses, and that makes the eighteen realms. The five skandhas, the six sense organs, the twelve entrances (also known as the twelve locations, and the eighteen realms are all numbered. Now in the contemplation of the Middle Way, there are no numbers. Thus there are no measures. Measurelessness is the entire measure—a measure is where there is nothing in excess and nothing lacking, and so they are said to be measureless.

16. As boundless. Being boundless means there are no boundaries or borders. In the Small Vehicle there are confines and boundaries. All their dharmas are fixed and bounded. What is not fixed does not have bounds. Here, therefore, being “boundless” means there are no fixed dharma. And now the Emptiness of No Dharma. When there are no dharma, there are no boundaries. 

17. As unimpeded. Being unimpeded means universally entering into all dharma without impediment by means of the wisdom of Contemplation of the Middle Way. it refers to the Emptiness of Both Dharma and No Dharma. Both are empty and unattainable. Since there is no impediment, dharmas are empty and so are no dharma. 

18. And as unobstructed. There is not a single dharma which can obstruct and cover the Wisdom of Contemplation of the Middle Way. The Emptiness of Scattering. All hindrances and obstructions are gone, so it is “unobstructed.” 

“All things are created from union, from upside down thoughts. The truth meaning is so deep that can’t explain in just a few words. The above can’t only describes the general meaning of the eighteen emptiness. The Eighteen Kinds of Emptiness can be referred to the emptiness in the Great Prajna Sutra, or can used all the dharma to explain it in details. All the dharma of Actuality, Not upside-down, … , Unobstructed.

Don’t be upside down, adding the judgement of what is empty and not empty, which is real, which is fake, this is creation, this is nor creation. Just find a peaceful place to cultivate your mind, stay still and not moving like a mountain. Quietly reflecting all the dharma, the emptiness of the empty space. All doesn’t have the beginning, not stable. Not without a name, not coming forth. Not moving, not retreating. Still as one mind, contemplates all dharma as empty, that is the Bodhisattva place of cultivating.

If you often recite the Dharma Lotus Sutra, remember these eighteen kind of emptiness, in the chapter Happily Dwelling Conduct. You will soon attain the Dharma Lotus Samadhi.