Explanations by Master Cheng-Yan
Subject: Upholding Vows and Practicing with Roots of Faith (信根深固願行受持)
Date: April.05.2017
“With a deep and solid root of faith, with steadfast power of thought, we uphold our vows and practice as we listen, contemplate and engage in practice. The Tathagata’s spoken teachings are what we constantly cultivate, remember and maintain. We diligently accept and uphold them to seek the Buddha’s understanding and views.”
We must understand; in our spiritual practice. “Faith is the source of the Way, mother of merits. It nurtures all roots of goodness.” The power of faith is so important! If we lack faith, then we will not be able to enact any of our ideals in life. In life, the word “faith” is very important. Whether in our career or our studies, or even our spiritual cultivation, everything is inseparable from faith.
Our root of faith must be very deep and firm; this is indispensable to spiritual practitioners. In the 37 Practices to Enlightenment, there are the Five Roots and the Five Powers. The root of faith is very important; it is first in the list. The root of faith and the power of faith are one of the foundations of our spiritual practice. It is important that we have this root of faith. Next, we also need diligence. The Five Roots and Five Powers come together. These five kinds of Roots and Powers are the root of faith, power of faith, root of diligence, power of diligence, root of thought, power of thought, root of Samadhi, power of Samadhi, root of wisdom and power of wisdom. These all require us to be very mindful. The root of faith includes the power of faith. If our root and power of faith can be firm, then we will not deviate in our direction. If, with our root of thought and power of thought, we can persevere and be very steadfast, then our direction can be very stable. This way, we will not be taken far off course by a slight deviation. So, the powers of faith, thought, diligence, Samadhi and wisdom are all needed. Thus, we need to be very mindful. “With a deep and solid root of faith, the power of thought is steadfast.” This is the foundation.
We must have faith, Samadhi, thought and diligence. Then naturally the direction of our spiritual practice will not deviate. In addition, we must make vows. With faith, thought, Samadhi, diligence and so on, have faith, thought, Samadhi, diligence and so on, we still must make vows. So, we must “uphold our vows and practice.” We must listen, contemplate and practice continually in our physical conduct. As for the Tathagata’s teachings, we must earnestly accept and uphold them. Every sutra, whether from the Small Vehicle, Middle Vehicle or Great Vehicle, no matter what kind of Dharma it teaches, is something we must listen to and take in. The Small Vehicle Dharma should earnestly be applied in our minds and in our behavior. Whether upholding precepts or diligently advancing, this is all to benefit oneself. However, we must not merely benefit ourselves, but also benefit others. If we do not know to earnestly exercise our faith, vows and action, then we will not have any room to move forward. So, we not only have to be steadfast, but must also advance forward. Faith, vows and action and the power of thought in listening, contemplation and practice are all very important.
As Buddhist practitioners, when it comes to the Buddha’s teachings we must not think the 37 Practices to Enlightenment are only for Small Vehicle practitioners to accept and uphold. If we lack the 37 Practices to Enlightenment, it would be as if there were just only the heavens and no earth beneath it. Spiritual practice is not only about lofty and high up [states]. When one attains Buddhahood, we often say [this enlightenment] pervades the entire universe. Can we only talk about these [lofty states] and not the ground beneath them? No. In our spiritual practice, the ground of our mind must be very firm and substantial. The earth nourishes and supports our lives. To provide for our wisdom-life, we cannot do without this great land. All things exist upon the earth. All phenomena exist on the earth. The “heavens” refers to the universe, which covers everything. All these principles start from the earth.
So, in our spiritual practice, we must value both the Great and Small Vehicles. The Small Vehicle Dharma begins with us, with our lifestyle and behavior, the people, matters and appearances that are part of our daily living. Practicing the Buddha-Dharma means taking the principles to heart. In our minds, once we understand the principles, when we see outside people, matters and things, they converge with the principles in us. Then whatever is said, whatever the people, matters or things, whatever has happened, it all undergoes contemplation in our minds. This means that we are regularly absorbing the Dharma. Then when we make contact with external states, we bring them together [with the principles]. We should be able to judge right and wrong clearly. If it is the right thing to do, we must quickly put it into action, overcoming many difficulties to accomplish the things we feel are right. This is the most basic understanding and view. We must be clear about the workings of things. Then, we must be steadfast in our faith, understand our direction and not deviate.
So, we need to listen, contemplate, practice and have faith, vows and action. These are very important. Thus we must rely on the Tathagata’s teachings. If Sakyamuni Buddha had not earnestly guided and taught us for a long time, teaching us the principles passed down from immeasurable dust-inked kalpas ago, before Beginningless Time, how would we able to understand this? So, when it comes to the Tathagata’s teachings, we constantly cultivate, remember and maintain them.
Look at Sakyamuni Buddha. He has already attained Buddhahood. The Chapter on the Parable of the Conjured City is all about Him looking back on how He constantly cultivated, remembered and maintained [the Dharma]. In His memory, He looked back on a time dust-inked kalpas prior, to matters from before Beginningless Time. This means that when we practice, it must be from the source. After listening, we must take it to heart. Furthermore, our root of faith and power of the thought must be firm in order for us to be diligent. The power of Samadhi means we do not let any external states disturb us. We must constantly be diligent. This way, we are able to manifest our wisdom-life. So, with the Tathagata’s teachings, we must earnestly be mindful and constantly cultivate, remember and maintain them. This is very important!
Also, we must “diligently accept and uphold them.” Sakyamuni Buddha attained Buddhahood by engaging in spiritual practice for a very long time. He constantly cultivated and upheld the teachings in lifetime after lifetime. He sought the Buddha’s Way and transformed sentient beings.
Throughout this process, as we said yesterday, the 16 novices had already made offerings at the assemblies of countless Buddhas. In the presence of countless Buddhas, they engaged in practice and made offerings. The meaning of making offerings is to put the teachings into action and dedicate one’s body and mind. For sentient beings’ sake, we accept the Buddha’s teachings. With the Buddha’s teachings, we diligently practice, then go among people and widely transform sentient beings. We do this lifetime after lifetime. So, we seek the Buddha’s Way and go among people to experience the matters and appearances of the world, using these matters and appearances to train ourselves. How must we eliminate ignorance and afflictions and resolve our doubts? When our ignorance and afflictions are eliminated and our doubts have been resolved, naturally, we draw near to the Buddha’s understanding and views.
So, on the one hand we seek [the Dharma], and on the other hand, we must actualize it. So, seeking the Buddha’s understanding and views is our heartfelt wish. We must also put them into action. Even if they are only a few phrases, in the process of our spiritual practice we cannot neglect them. We must be very earnest and diligent with steadfast faith. This is what we must learn. We are truly able to achieve this as long as we have the resolve. Spiritual practice does not require some very deep [understanding] or some very advanced degree. That is not necessary.
In Thailand, there was a recently graduated college student. He graduated from a very well-known university in Thailand called Chulalongkorn University. It is a very famous university. After he graduated, his father stood silently in the corner at his son’s graduation ceremony. A son graduating is a very proud moment! When he saw his father standing at the corner, his heart was filled with emotion. After he had put on his graduation gown and after the ceremony had ended, he quickly went outside to look for his father. He saw that his dad was driving a garbage truck. This garbage truck was in front of the university. The father was standing beside the truck in his work clothes. He seemed to be very touched, with tears in his eyes. The son came before the garbage truck to where his father stood. He knelt down in front of his father and touched his father’s feet with both hands, just as we would do when were reverently prostrate to the Buddha. It was just like how, in the Buddha’s time, people would prostrate to the Buddha. He knelt in front of his father’s feet with both of his hands touching his feet. Anyone seeing this would be touched. It turned out that his father had only been able to attend school until the fourth grade. His family was too poor, so he had to start working odd jobs. He grew up working these odd jobs until he finally learned to drive. When he could drive, he applied to drive a garbage truck so that he could have a fixed income. He had one wish. He felt that his life was so hard, especially as the job he had was considered to be the lowest in society, because he works with garbage. So, no matter what, he was determined to raise his son so that his education level would be higher than his, and he would be able to go to college. It did not matter how expensive the tuition or the cost of raising and educating him would be; he only had this one wish. He was determined to accomplish his wish in life. But did the son think this way as well? From elementary school to middle school, he had a sense of inferiority and was resentful. He resented that his classmates’ fathers were either businessmen in sharp suits or military or police officers in their dignified uniforms. Only his own father’s clothes were so sloppy. So, he felt very inferior and felt resentful toward his father for doing this kind of work. When it came to his father, he would compare himself to his peers and felt inferior to them. Thus, the son just continued to work very hard because he knew that no matter what, he wanted to escape his family’s poverty. So, he put in great effort and believed in his own ability. He maintained a firm resolve and was determined to succeed in his wish. So, whether it was primary school, secondary school or university, he put great effort into his studies. But toward his father and his own family, he had nothing but disregard and resentment. He looked down on his own father and resented the family’s poverty. This went on until that day, when he had his graduation gown on, just like every other student, and went on stage to receive his diploma. As he did so, he looked down and suddenly saw his father in the corner. He seemed very lonely. He saw his classmates’ families, how dignified they all looked with their sharp suits and commanding uniforms. They were all in this place, but then he thought of his father in the corner and himself standing on stage. In all the other families, the parents looked so dignified and successful. But no matter their [background], he realized that when he was on stage, he was just like the rest of his classmates. Seeing his father so lonely in the corner, at that time he felt overcome with emotion. “I see now that my father has been so lonely his whole life. My father’s whole life he has worked so hard. Although his level of education was so low, although he had to do such heavy manual labor, and in particular, every day had to work with smelly garbage, he was able to provide for my education. I have never gone lacking”. At that moment he was overcome with emotion and quickly rushed out the door. He saw his father’s garbage truck still outside. His father was wiping away tears next to the truck. So, he was very touched; he could not help but bow down. He bowed twice to his father. His father quickly pulled him up, and both were in tears. But as he was very emotional, he bowed again and then embraced his father. He said to his father, “I am sorry. Ever since I was little, I have never treated you with respect. From now on I will repay you with respect and filial piety”. This is the power of faith. We must have faith in ourselves. Although there was a period of time as he was growing up that he lacked gratitude for his father, now he had succeeded. The reason he was able to [graduate] was because his father had been breaking his back to provide for his son and help him reach today’s accomplishment. This is very touching. Everyone has latent potential. Although the father did not study much, in his heart, he had the power of his vows and the power of faith and power of thought. Father and son both had this.
As a father, he fully exercised his faith, power of thought and power of vows. With this diligence and this steadfast resolve, aren’t these the Five Roots and Five Powers being put to use to fulfill his [life’s wish]? Wasn’t the son also like this? Although he felt inferior because of his family, his faith, power of thought, vows and action, diligence, steadfastness and so on also gave him strength. So, he was able to complete his studies. At this time, he awakened to the debt he owed his father. All this came together so he could make up for what he owed his father.
Isn’t spiritual practice the same? We must first establish our character and clearly discern right from wrong. Form childhood, if he had rid himself of feelings of inferiority, then he would not have had doubts. Naturally, from a young age he would have been filial, grateful and respectful. Why do we say he felt inferior? This is an inferiority complex. With his inferiority complex affecting how He treated his family, both father and son had very difficult lives. The father had to endure patiently. The son was also like this; he had a difficult time with this state of mind. When we become Buddhist practitioners, we continue living in the same world. With our root of faith, power of thought and our actions and vows, we must persevere. Only then can we complete [our practice], not only by understanding Buddhist principles but also perfecting our virtuous practice. It is not just a matter of saying, “I understand; I have studied this deeply. I can talk about and analyze a lot of things”. If we are lacking in virtue, we will still be unable to complete [out spiritual cultivation]. So, for virtue, take this young man as an example. After graduation he made up for his lack of virtue by expressing filial piety for his father, so he made up for it at that time. Thus, acting in this way is the true moral character of an educated person. Only in this way is it sufficient. Otherwise, throughout his entire life, he would still feel lacking. The principles for our lives are the same as the principles of the Buddha-Dharma.
The previous sutra passage states, “He announced universally to the assembly, ‘These 16 Bodhisattva-novices are profoundly extraordinary. All have sharp capabilities and their wisdom brings complete understanding. They have already made offerings to immeasurable trillions of Buddhas. In the presence of all Buddhas, they have constantly cultivated Brahma-conduct to open and reveal it for sentient beings so that they may enter it. All of you must draw every close to them and make offerings to them Why is this so?’”
This sutra passage is telling us that Great Unhindered Wisdom Superior Buddha understood that there were doubtful people who could [resolve their doubts] with the 16 novices explanation. Although the 16 novices were very young, He hoped that everyone would place importance on the Dharma that these 16 novices understood and the practices they had cultivated, that they would value the 16 novices. Great Unhindered Wisdom Superior Buddha praised and testified the merits and virtues that the 16 novices had cultivated. These has been deeply [planted]. They were “extraordinary” and profound. Their capabilities were all sharp, and their wisdom was very clear. They had already made offerings to countless trillions of Buddhas. So, Great Unhindered Wisdom Superior Buddha confirmed that they did not only begin practicing in this life. In the past, there 16 novices had made offerings to countless trillions of Buddhas. For many lifetimes they have practice like this. So, in the presence of all these Buddhas, they not only listened to the Buddha-Dharma, but also put it into practice and upheld precepts purely, and even “accepted and upheld the Buddha’s wisdom”. The Buddha’s wisdom refers to practicing the Bodhisattva-path and going among people Our body and mind must remain pure while we also go among people and widely transform sentient beings. “Open and reveal it for sentient beings means they hoped that all sentient beings can accept the Buddha-Dharma “so that they may enter it”. They wished to help all sentient beings to be able to enter the Buddha-Dharma.
So, “all of you” means that everyone already heard what the 16 novices said. Their doubts had already been eliminated. Everybody “must draw very close to them”. Everyone had to draw closer to the 16 novices. They also had to have respect and reverence for these 16 novices. Why? “Why is this so?” Everyone had to make offerings and draw close to the 16 novices; why was this?
The next sutra passage states, “If Hearers, Pratyekabuddhas and Bodhisattvas can have faith in the teachings of the sutra these 16 Bodhisattvas taught, and never slander them, such people will all attain Anuttara-samyak-sambodhi, the wisdom of the Tathagata”.
This is true whether they are Hearers, Pratyekabuddhas or Bodhisattvas. Hearers are practitioners of the Small Vehicle. Then Pratyekabuddhas are the Solitary Realizers who only seek ot awaken themselves. As for Bodhisattvas, all Bodhisattvas practice the Great Vehicle. However, these are newly inspired Bodhisattvas. Of these practitioners of the Small, Middle and Great Vehicles, after Great Unhindered Wisdom Superior Buddha taught the Dharma, some had faith and understanding, but others still had doubts. When Great Unhindered Wisdom Superior Buddha entered the meditation room, they had no one to answer their questions. So, the 16 novices ascended the [Dharma-] throne, and people who had affinities with them each followed one of the 16 novices to where they sat, so they could receive teachings. They went to listen to the 16 novices repetition of Great Unhindered Wisdom Superior Buddha’s teachings on the Great Vehicle.
If Hearers, Pratyekabuddhas and Bodhisattvas: Hearers and Pratyekabuddhas refer to practitioners of the Small Vehicle and Pratyekabuddhas of the Solitary Realizer Vehicle. Bodhisattvas are Great Vehicle practitioners. This refers to newly inspired Bodhisattva-practitioners.
These people ready had faith and understanding and completely eliminated their doubts. Thus, as Great Unhindered Wisdom Superior Buddha emerged from Samadhi, He understood that the 16 novices had skillfully given explanations. All the people who listened gained faith and understanding. So, He wanted to testify [to their abilities]. “Everyone, it is not only that when I entered the meditation room, the 16 novices taught on my behalf, allowing you to faithfully accept [the Dharma]. I hope that everyone, from now on, will draw close to them, to the one you received teachings from, the one who taught you. These are the 16 novices. Do not take them lightly, you must respect them”. This is because in the past, they have already met immeasurable Buddhas and, at Their places of practice, cultivated purifying practices and Brahma-conduct. They also went among people life after life to widely transform sentient beings. Thus, these people had affinities with them. The Buddha’s intention was to bear witness for and help the 16 novices succeed.
So, “[If they can] have faith in the teachings of the sutra these16 Bodhisattvas taught, accept and uphold them and never slander them,” if they could faithfully accept the Wondrous Lotus Flower Sutra that was taught, if they could accept it faithfully, they would “accept and uphold it with utmost sincerity”. They would accept it with the utmost reverence. Then, after faithfully accepting they must faithfully put it into practice. In this way, they would not give rise to slander. This is to “accept and uphold them and never slander them”. We must be very reverent.
Because the causes and conditions had matured, the16 novices spoke to everyone, and everyone needed to earnestly accept and uphold what they taught. After faithfully accepting the teachings, they must not then give rise to slander. They must not give rise to doubts. Then they are someone who upholds the sutras. “Such people will all attain Anuttara-samyak-sambodhi,” the wisdom of the Tathagata. If they could accept and uphold the teachings in this way, then after listening, they should be able to attain the Buddha’s supreme wisdom. Although the 16 novices were very young, in terms of the Dharma, they did not deviate. They never deviated at all from the Dharma. So, by following the Dharma that they taught, earnestly persevering and firmly accepting and upholding the teachings, in this way, people would also be able to attain the Buddha’s supreme wisdom. This was also a reminder to all that everyone has latent potential; it just must be brought out through spiritual practice and training. It is not a matter of age. The 16 novices are the best proof of this.
In the past, they had truly practiced ceaselessly and faithfully accepted and put teachings into action. In the presence of countless Buddhas they sought the Dharma and transformed others. The latent potential that they accumulated was hidden in their eighth consciousness. Not only was it in their eighth consciousness, already, every seed in their consciousness was a seed of goodness for attaining Buddhahood. This is from lifetimes of ceaseless practice.
The next sutra passage states, “The Buddha told the bhiksus, ‘These 16 Bodhisattvas constantly take joy in teaching this wondrous Dharma Lotus Sutra”. Each of these Bodhisattvas has transformed 600 trillion nayutas of.sentient beings, as many as the Ganges’ sands”’.
We are able to see from this sutra passage that Great Unhindered Wisdom Superior Buddha again said to the assembly that these 16 novices were Bodhisattvas. They are always like this, taking delight in explaining the Lotus Sutra and pursuing the Great Vehicle Dharma. For many lifetimes the aspirations they formed were to seek the Great Vehicle Dharma. So, the Lotus Sutra is the path to Buddhahood. It is [taught] in the assemblies of all Buddhas; all Buddhas share the same path. Every Buddha comes to the world to transform and teach sentient beings, all for the sake of the One Vehicle Dharma. They want to transform sentient beings and hope that everyone can attain Buddhahood and be equal to the Buddha. So, in the end They all will definitely teach the path to Buddhahood. The path to Buddhahood is contained in the Wondrous Dharma Lotus Flower Sutra. The Wondrous Dharma Lotus Flower Sutra is the path to attaining Buddhahood. So, the 16 bodhisattva-novices, lifetime after lifetime, were just like this, “constantly taking joy in teaching this Wondrous Dharma Lotus Sutra. Each of these Bodhisattvas has transformed 600 trillion nayutas of sentient beings, as many as the Ganges’ sands”. This means that the 16 novices, these 16 Bodhisattvas, have been like this. After countless lifetimes of transforming beings, this accumulated to be 600 trillion [nayutas] of sentient beings, as many as the sands of the Ganges River. This describes the vast number of beings. The number is so great that we cannot imagine how much is really is.
In the beginning of the Chapter on the Parable of the Conjured City, how much time was mentioned? The era of Great Unhindered Wisdom Superior is “dust-inked kalpas” in the past. Think about it; how much time is this? Each dust particle represents a kalpa; so many descriptions were given. Then in [the time of] Sakyamuni Buddha, He again described the past, and the past Great Unhindered Wisdom Superior Buddha again described the 16 novices and how for kalpas they made offerings to all Buddhas. Clearly this amount of time is very difficult to represent. So, we must know that everyone has always had this intrinsic nature. Since Beginningless Time, everybody has intrinsically had Buddha-nature. It is just that with our ignorance, we continually remain in cyclic existence. Sakyamuni Buddha’s intention was to let us know that [the 16 novices] had patiently persevered for a long time and had steadfast faith to accept and uphold the teachings. They were very determined. Lifetime after lifetime [the Dharma] ceaselessly permeated them physically and mentally. This is just like the cells in our human body. All of their cells were filled with this faith from the root and power of wisdom. They gave of themselves among the people. Truly, whether the microcosm or macrocosm, what is contained within is infinite, whether the dust particles in the macrocosm or within our bodies, in these microcosms, the immeasurable microscopic bacteria. The principle is the same. There is a countless number of worlds in our body. We must use our wisdom to consider this. In fact, we must be truly mindful to understand all things in the world. Every leaf, every blade of grass is its own world, to say nothing of a grain of sand. Each thing likewise has its own world and its own intrinsic nature. This also requires us to be mindful to contemplate everything in the world. This all requires us to be mindful.
So, Great Unhindered Wisdom Superior Buddha spoke again to the bhiksus and listeners present. “The Buddha told the bhiksus”. This demonstrates the compassion of Great Unhindered Wisdom Superior Buddha as He sincerely proclaimed this, wanting to explain the Bodhisattva-novices’ causes. They had guided and transformed [sentient beings] and eliminated people’s doubts. They had the experience of resolving many doubts and transforming many people.
The Buddha told the bhiksus: The Buddha, with compassion and sincerity, proclaimed these words. Through being transformed and having their doubts removed, people could understand and attain benefit. For dust-linked kalpas, these Bodhisattvas have constantly persisted in delivering all beings. It has been an extremely long time.
This is how these Bodhisattva-novices treated all sentient beings. Over many lifetimes, They remained firm in their intentions and transformed sentient beings in this way. They helped all sentient beings to completely eliminate their doubts and helped them to understand profound principles. “For dust-inked kalpas, these Bodhisattvas have constantly persisted in delivering all beings. It has been an extremely long time”. They began in this way at each Buddha’s place if practice, using the Wondrous Dharma Lotus Flower Sutra to transform sentient beings and enable them to completely eliminate their doubts. They led everyone to accept the Buddha-Dharma and receive benefit. Over this long period of time, they transformed sentient beings persistently and steadfastly. It was a very long time. “These 16 Bodhisattvas constantly take joy in teaching the Wondrous Dharma Lotus Sutra”. These Bodhisattvas are like this, always taking the Lotus Sutra, the path to Buddhahood, as their final goal.
Thus they transform sentient beings These 16 Bodhisattvas constantly take joy in teaching the Wondrous Dharma Lotus Sutra: These Bodhisattvas teach no other Dharma. Their hearts constantly take joy in teaching the Wondrous Dharma Lotus Sutra.
In fact, all the Dharma that has been said before, Including the Four Noble Truths, actualizing the Six Paramitas in all actions, until the ultimate Nirvana, is also Dharma that they taught. So, “These Bodhisattvas teach no other Dharma”. Similarly, the Lotus Sutra already contains so many teachings. Thus, “Their hearts constantly take joy in teaching the Wondrous Dharma Lotus Sutra, Each of these Bodhisattvas has transformed 600 trillion nayutas of sentient beings, as many as the Ganges’ sands”. The capacities of those they transformed were of so many different kinds. So, the 16 Bodhisattvas all take much joy in teaching this sutra. At each assembly when they gave teachings, those who drew close and were transformed were so numerous.
Because the 16 Bodhisattvas took joy in constantly teaching this sutra, each time at their Dharma-assemblies, those who drew near and were transformed were also so numerous. Moreover, these beings if various kinds, for many lifetimes and long kalpas, repeatedly listened to the Dharma from these Bodhisattvas and engaged in spiritual practice. Each of them would all, one after another, attain Buddhahood.
Over this very long period of time, the people they transformed were very numerous. So, all kinds of sentient beings, over many lifetimes, from long kalpas ago until now, ceaseiessly and “repeatedly [ listened to] these Bodhisattvas”. They did this over and over. These are the people who followed the 16 novices in their practice and in this way experience the Buddha-Dharma. Each would attain Buddhahood successively. So, the [novices] had transformed and enabled many people to walk the Bodhisattva-path. One by one they had completed [their practice], and many have attained Buddhahood.
In summary, we all truly formed affinities with the 16 princes at Great Unhindered Wisdom Superior Buddha’s Dharma-assembly. As the associators of the 16 princes, we have [ followed them] until today. So, although much time has passed, we should constantly maintain our faith, vows and action and listening, contemplation and practice. We must uphold precepts, Samadhi and wisdom persistently in our daily living. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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