Explanations by Master Cheng-Yan
Subject: Deep Roots of Faithful Acceptance (信受根深得遇佛)
Date: April.06.2017
“Upon listening to the Buddha’s teachings, they give rise to faith and later comprehend the true principles. Those with sharp capabilities have faith and are able to understand. Those with dull capabilities have faith but can only partially understand. When the roots of faithful acceptance are deep, we can destroy deviant views. Those who understand and awaken can destroy ignorance.”
I have been continually talking to everyone about the root of faith. “Faith is the source of the Way, mother of merits.” “Faith” is essential for us as spiritual practitioners. In the world, if we do not have “faith” in our interpersonal relationships, then we will be unable to mutually [inspire] each other in this world. When people do not inspire faith, they will be unable to accomplish anything. Moreover, in the Buddha-Dharma, if we do not have deep faith, what kind of teachings will we be able to comprehend? So, we must have “faith”. Not only do we need to have “faith,” we must have deep faith. Not only do we need deep faith, we must faithfully accept and practice the Dharma. When it comes to “faith,” faith and understanding, we must mindfully seek to experience the truth.
In the Buddha’ era, Hearers listened to the Buddha’s teachings and gave rise to faith. With faith, they gradually comprehended the Buddha-Dharma and the essence and principles within the Dharma. This must begin with having faith; it starts with this simple word, “faith”. If we did not have faith, why would we mindfully seek to understand? We need to have faith, and furthermore it musts be deep faith. Only then can we be mindful of the Buddha-Dharma and immerse ourselves inside the Buddha-Dharma to experience the principles that the Buddha taught. This is very important. We must be incredibly mindful.
Moreover, we who have faith in the Buddha have differing capabilities, sharp or dull. There are those with great, average and limited capabilities. Those with great capabilities will hear the Dharma and quickly understand. As for those with average capabilities, though they may be kindhearted, though they may be willing to accept the Dharma, once they listen to it, though they did indeed hear it, they are unable to understand it thoroughly. What about those with limited capabilities? For those with limited and dull capabilities, not only do they not have deep faith, but with shallow roots of faith, they are unable to accept the Dharma. Or, even if they accept, they only partially believe and understand it. This the way they are. When it comes to capabilities, “Those with sharp capabilities have faith and are able to understand.”
If they have average capabilities, their capabilities are still a bit dull. Though they have faith, they cannot really understand. These are the people with average capabilities. So, we need to put our effort into taking “faith” into our hearts; taking it deep into our hearts. Naturally, “when the roots of faithful acceptance are deep,” we can destroy deviant views. If we take our faith to heart and its root are deep, even if we are facing external difficulties, we will be able to eliminate them one by one because our faith is firm and we understand the Buddha’ proper principles. So, when news from outside comes to us, it will not trouble our minds. Not only are we not troubled, we can even eliminate [deviant views]. “Ah, it is that you do not understand. What is it that you do not understand? Here, let me explain this to you so you can eliminate your [mistaken] perspectives and develop right faith through the Dharma.” As Buddhist practitioners, if we can be people with true and deep faith, naturally we will not only be unafraid of ignorance and conflicts around us, but also, because our roots of faith are deep, we can even resolve their confusion, eliminate their doubts and resolve their confusion. This is how we destroy deviant views. Some do not deeply understand the Dharma or are unable to understand it all; some even have deviant views and slander the Dharma. Therefore, we need faithful acceptance and our roots of faith must be deep so we can transform these deviated understanding and views.
When some people hear rumors, their root of faith will begin to waver. There are many people like this. So, we need to have faith. “When the roots of faithful acceptance are deep,” when we have very deep roots of faith, we can then destroy deviant views. Not only do our roots of faith need to be deep, we also need “understanding” to “comprehend the great path.” By comprehending the great path, we are able to “form the supreme aspiration.” Comprehending is very important. So, we need to eliminate our ignorance. As long as we can destroy our ignorance, the seeds of faith will allow us to benefit others and eliminate many of sentient beings’ ignorant delusions. This requires us to have firm belief; we must have this kind of faith.
All of the Buddha’s teachings were given with the hope that we have deep and strong faith. With faith, we not only listen to the words, we also believe in these matters and appearances. We hear the teachings and have faith that “What the Buddha taught is like this.” Then with worldly matters and appearances, we find ways to comprehend all the suffering. Our life is truly fill of suffering! Everything the Buddha taught was about the karmic law of cause and effect. In the workings of things, the causes come before the effects; this is the principle. These numerous principles are all inseparable from the law of karma. Great, average and limited teachings, the Great, Middle and Small Vehicle teachings, are all inseparable from the law of karma. Because the law of karma can be seen in the workings of our world, often the Buddha, in His teachings, would use the method of making analogies with the matters and appearances of our world, hoping everyone could have faith and understanding.
So, from the Chapter on Parables, we saw the children in the burning house, ignorantly playing with the fire. We also read the Chapter on Faith and Understanding. In the Chapter on Faith and Understanding, four great disciples, Subhuti and the others, these four disciples, rose to request teachings from the Buddha. They themselves made an analogy, likening themselves to the poor son. The Buddha had used the analogy of the burning house to explain to them. In the Chapter on Faith and Understanding, similarly, the Buddha’s disciples, Kasyapa, Subhuti and so on, made an analogy themselves about how, for a very long time, when the Buddha expounded the Dharma, they had all stopped at the Small Vehicle or sought to only awaken themselves. “There was such a wealth of Dharma, and we thought it only belonged to the Buddha, that it has nothing to do with us. Originally, we were all like this, like the son of a wealthy household. In fact, the great elder’s wealth also belongs to his son.” During that period of time, this was what we discussed. We saw when the Buddha expounded the Dharma, He used matters and appearances as analogies. His disciples understood this, so they also used worldly matters and appearances as an analogy for the relationship between them, the Buddha and the Dharma. This is to say, in matters and appearances, without a cause, there will be no effect, and without effects there will be no appearances. So, matters and appearances back to principles. We must understand this very clearly. We must first take in what the Buddha taught.
We take in the Buddha’s voice with our ear-root. After everyone hears and takes in [the Dharma], we must all faithfully accept and practice it. This way, we can gradually comprehend the true principles within. We must take in the teachings in this way and earnestly nurture our capabilities. The Buddha said, “The mind, Buddha and all beings are no different [in their nature].” So, why are there people with great, average or dull roots and capabilities? Why is this so? This is because of [how we learned] the Dharma. Long ago in our past lives, beginningless kalpas ago, we accepted the Buddha-Dharma. We mindfully accepted and comprehended it. We formed aspirations to create blessings life after life. We also formed karmic connections and, by going among the people, took in many appearances of people, matters and things. We have all understood a lot. The time we have in the world is not long, so the Dharma we can comprehend in one lifetime is limited. Even if we are very mindful, we just to give rise to faith, just began to go among people. How much time do we have left? For many lifetimes, we had ignorance; has it been eliminated? Not yet. So, we will be again born into a life. We follow our causes and conditions, without any control. It is like this life after life.
People with deep roots will, life after life, be inseparable from the Dharma. They will not depart from the Dharma and will continue to be permeated by the Dharma. The more they are permeated, the deeper their roots of faith become and the more clearly they understand the principles. The more they listen, the closer they draw and the more they understand. These are people with great capabilities. After hearing, they give rise to faith and understanding. This is understanding the principles through the matters and appearances of the world. In one lifetime, there is no way we can do this. This is because in our lives, in each lifetime, we draw near the Buddha-Dharma and although we draw near, perhaps it was just like this; we had faith and were able to understand, but lacked putting the principles into practice. We did not bring [the teachings] together with matters and appearances. So, we had faith, but were unable to comprehend. If we do not make connections with things and only have faith, [we think,] “I can explain the Dharma; I can a teach a lot.” However, have we truly understood it? We have not really comprehended it. We “have faith but can only partially understand”. Some people are good at expounding the sutras or can chant the sutras very smoothly. But when karmic cause and effect manifests, or the laws of nature take effect, they are still terrified and afflicted. Some people have very deep roots of faith. When they face death, they are very clear and radiant. They can come and go at ease; their mind is not attached or confused. When causes and conditions arrive, they can be liberated. As they live within cyclic existence, they have already experienced and understood Dharma.
Normally when talking to people, there are many matters and appearances that they can connect with the principles. It turns out these matters and appearances in fact have these principles within them. Though they are not formally expounding the Dharma, in their daily living, as they work and speak to people, they can take anything and make it a teaching. They respond to matters and capabilities. They are not especially speaking the Dharma, but are able to make use of matters in accordance with people’s capabilities. Among Tzu Chi volunteers, we also often see people like this who are at ease and liberated. The Da Ai drama, “Kinmen Tough Guy”, is a Drama based on real people and true events. Mr. Li was at ease and liberated in this way. His focus in life was other people. He saw other people’s issues as important; he did not care about his own matters. He was earnest when it came to others’ problems, and so this became his temperament. Until the very end, he was still so at ease. He said to his wife, “I am going to [my next life] by Master’s side. You go back to Kinmen and do recycling work”. This is how the world is. He came and went with such ease! Usually, when I saw him, he was very carefree, but as a volunteer he was very mindful. He played effortlessly through the world, yet his every word was Dharma, and everything he did was to benefit others. With this kind of life, he had already understood [the Dharma]. He had faith and understanding; this was not just faith with only partial understanding, no. He had faith and could understand life. In Taichung’s Tzu Chi Hospital, Mr. Li Guoming would spend half the time as a patient and the other half as a volunteer. He would also do recycling work as a way to entertain himself. He would ride a unicycle in the wards to entertain other patients. He would also play songs with his flute, also to entertain the patients. He helped the patients find happiness, open their hearts and understand. With a life like this, he was truly at ease. So, our root of faith must be deeply planted. We have faith and can understand. We must not be content with partial understanding, with faith but only partial understanding. That would be very unfortunate. In this life, we need to be very earnest about the Dharma, not like in the past, where we had faith but only partial understanding. If in this life now we remain the same, with faith but only partial understanding, that would be a pity. When karmic causes and effects manifest, we must earnestly seize the opportunity and bring these matters and appearances of karmic causes and effects back to true principles.
So, we must comprehend the principles clearly. Our root of faith needs to be deep in order for deviant views to be destroyed. Only by understanding and awakening can we destroy ignorance. We need to be truly mindful to experience this.
The preceding sutra passage states, “’If Hearers, Pratyekabuddhas and Bodhisattvas can have faith in the teachings of the sutra these 16 Bodhisattvas taught, accept and uphold them and never slander them, such people will all attain Anuttara-samyak-sambodhi, the wisdom of the Tathagata’. 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’”.
Everyone should still remember the previous sutra passage. Great Unhindered Wisdom Superior Buddha was very earnestly reminding everyone again. They had already heard the 16 Bodhisattva-novices expound the Lotus Sutra. Everyone had already eliminated their doubts. So, He again reminded them to have faith and believe in these 16 Bodhisattvas, who were the 16 novices. Everyone needed to believe in, accept and uphold the Dharma that they taught. They must not neglect or forget it. They also must not damage this teaching. They should thoroughly treasure the Dharma taught by the 16 Bodhisattva-novices. This was because if everyone could treasure these teachings, everyone could likewise attain Anuttara-samyak-sambodhi. This is supreme, universal and perfect awakening, equal to the wisdom of the Tathagata. It is returning to the wisdom of the Tathagata, to everyone’s intrinsic Buddha-nature.
So, Great Unhindered Wisdom Superior Buddha then said, “Bhiksus, these 16 Bodhisattvas constantly take joy in teaching this Wondrous Dharma Lotus Sutra”. These were the 16 Bodhisattva-novices. “Each of these Bodhisattvas has transformed 600 trillion nayutas of sentient beings, as many as the Ganges’ sands”. These 16 Bodhisattvas had transformed so many sentient beings. Those they “transformed” are those they taught. There were already so many of these people. In the past, these 16 novices had each transformed so many people, helped so many people reach attainment. There were 600 trillion nayutas of them, countless sentient beings, as many as the Ganges’ sands. This was the compassion of Great Unhindered Wisdom Superior Buddha. He hoped sentient beings can have faith and understanding; faith and understand is very important. The teachings of the 16 novices were verified by the Buddha as correct teachings. After everyone had listened to them, they should all treasure them. We must know that these 16 novices did not engage in spiritual practice only in that life. In the past, in the presence of countless Buddhas, they had already engaged in spiritual practice and had already transformed so many people. Many associators had formed affinities with them. So, everyone needed to treasure [their teachings]. This was Great Unhindered Wisdom Superior Buddha’s compassion for sentient beings. He once again reminded them and firmly verified [the teachings]; He bore witness so everyone would be firm in their resolve.
The next sutra passage states, “Lifetime after lifetime they were born in the company of Bodhisattvas. They heard the Dharma from them, and all had faith and understanding. Through these causes and conditions, they are able to encounter four trillion Buddhas, World-Honored One’s and have not reached the end even now.
These 16 novices taught and transformed many beings who had already, life after life, been “in the company of Bodhisattvas”. Life after life, they were taught and transformed by Buddhas and were in the company of all the Bodhisattvas. In every spiritual training ground, they listened to the Dharma and were able to have faith and understanding. Because of such causes and conditions, they were constantly accompanied by spiritual friends. So, with these causes and conditions, they have already met four trillion Buddhas, World-Honored Ones.
In the past, it was like this. Right now, it is still like this. in the future, it will still be like this. there are still many teachings that require a long period of time [to learn]. So, they will still, life after life, be with many Buddhas and Bodhisattvas, constantly being permeated by the Dharma.
Think about this; countless dust-inked kalpas ago, there were the 16 novices. In the future of [that distant past], they still have many Buddhas [to meet]. These 16 noviced were the same. In the future of that distant past, the present Buddha, Sakyamuni, also formed karmic affinities with many beings over this time. He also made offerings to many Buddhas and was in the company of many Bodhisattvas. Clearly, to become a Buddha if not that easy. In our minds we must be able to comprehend this. this faithful acceptance over a long period of time is very important.
So it says, “Lifetime after lifetime they were born in the company of Bodhisattvas”. These were the affinities that the 16 novices formed in past lives and the people they had encountered.
Lifetime after lifetime they were born in the company of Bodhisattvas: Due to the affinities of past lifetimes, they constantly encountered one another. Without affinities, surely they would not meet. With affinities, surelt they would not part.
Without affinities, surely they would not meet. With affinities, surely would not part”. They had these affinities; over many lifetimes they formed many affinities. Before Great Unhindered Wisdom Superior Buddha, they had already transformed many sentient beings. After Great Unhindered Wisdom Superior Buddha, how many affinities would they form? So, without affinities, surely they would not meet.
This is like when the Buddha was in the world. In a small city, 30,000 people had affinities with the Buddha. they could see the Buddha and hear the Dharma. Some people’s karmic conditions had not matured, so though they had heard His name, because their affinities were not mature, they were unable to meet the Buddha. Then there were also some who did not even hear the Buddha’s name, let alone meet Him. “Without affinities, surely they would not meet”. Without affinities, they could not meet Him. “With affinities, surely they would not part. Those with affinities will form affinities in thus way life after life. In this way, they reach attainment; they help each other reach attainment and form affinities with one another.
So, in forming affinities, we create blessed conditions and cultivate roots of goodness. This is very important. So, “They listened to the Dharma from them, and all had faith and understanding”.
They listened to the Dharma from them, and all had faith and understanding: Those whose roots of faith, vows and practice are deep will turn to enter the path of practice. as for those with dull capabilities, when their ear-root matures, they focus [and take it in]. As they rely on the firm strength of their root of faith, it this says they “have faith and understanding.
Over this really long period of time, they listened to the Dharma from the 16 novices. Over this long time, many lifetime, they formed affinities in this way. These 16 novices all had deep roots of faith, vows and practice, they turned to enter the path of practice.
So, to listen to the Dharma, to listen to the 16 novices’ teachings, we must give rise to roots of faith. Our faith, vows and practice must be deep, then naturally we can engage in spiritual practice and turn to enter and practice. this is to say, we need to thoroughly believe for us to be willing to engage in spiritual practice. otherwise, with only faith, if we believe but do not want to escape cyclic existence, if we have faith but do not put it into practice, if we do not think to transform sentient beings, then, with only faith, we will forever be trapped in the Six Realms. Those who cultivate blessings are born in heaven or in the human realm, but can get confused again. When the causes and conditions next appear, ignorance will endlessly multiply, and our mind will be unable to become purified. If our roots of faith are deep, then our faith, vows and practice naturally lead us to enter the path of practice.
With practice, we will no longer have these causes and conditions leading us to cling to and contrive affinities. We will not have the causes and conditions of familial affinities binging us. We can focus on engaging in spiritual practice. without burdens of family or contrived affinities, we can single-mindedly listen to the teachings and take them in and put them into practice. we get deeply involved in society to transform sentient beings. this is spiritual cultivation; we turn to enter the path of spiritual practice. for those with dull capabilities, once their “ear-root matures,” they focus. When their ear-root hears the Dharma, they are able to take it in. The Dharma can enter their minds, and they can focus when listening to the Dharma. “They rely on the firm strength of their roots of faith”. They have faith and understanding. “I believe, I understand”. But they still have their causes and conditions.
So, there are two kinds of spiritual practice. One kind id lay spiritual practice. The other is monastic spiritual practice. Lay practitioners still have karmic conditions with their family but they can have faith and understanding and hear and take in [the Dharma]. They can also understand it. Lay practitioners begin to form aspirations and likewise act to benefit other people. When conditions mature in their next life, then they turn to enter spiritual practice. This is why we must constantly and gradually develop faith and understanding with the Dharma. “Through these causes and conditions, they are able to encounter four trillion Buddhas, World-Honored Ones, and have not reached the end even now”.
Through these causes and conditions, they are able to encounter four trillion Buddhas, World-Honored Ones, and have not reached the end even now: Due to these causes and conditions of their hearing the Dharma and having roots of goodness, over this time, they are able to encounter two trillion Majestic Tone King Buddhas.
The 16 novices were like this; in the past they had these causes and conditions and gradually entered the path of practice. They also had these causes and conditions which continued until now. Right now, it is Sakyamuni Buddha; He has already attained Buddhahood and is recalling the time of that Buddha’s 16 novices. So, there was the past and the future. This continued until the present. The present we speak of is the present time of Sakyamuni Buddha. Sakyamuni Buddha, since that time, had continually formed affinities with Buddhas and been in the company of Bodhisattvas. He also sought teachings and transformed people up until the present; as for the future, it “has not reached the end even now”. In the present He has attained Buddhahood. “Not reached the end” means He does not stop. He still has the future, because there are still myriads of sentient beings who have not yet been transformed. Over 2000 years ago, the Buddha entered Parinirvana. However, in His compassion, the Buddha is still with sentient beings. The founder of the religion in the Saha World still has constant compassion for sentient beings. It has not reached the end even now; it is endless. Now our fundamental teacher is still Sakyamuni Buddha. Over 2000 years ago, the Buddha entered Parinirvana. Today, more than 2000 years later, the Buddha-Dharma is still used to teach and transform sentient beings. So, “Due to the causes and conditions of their hearing the Dharma and having roots of goodness, over this time, they are able to encounter two trillion Majestic Tone King Buddhas”. During this time, they meet so many Buddhas. So, “In the ten directions and Three Periods, all great Bodhisattvas of the Lotus Dharma-assembly and all sentient beings encounter one another”.
In the ten directions and Three Periods, all great Bodhisattvas of the Lotus Dharma-assembly and all sentient beings encounter one another. Of these, all were replete with exceptional causes and conditions from past lives. Thus, they can collectively benefit one another without end.
Over such a long period of time, they encountered two trillion Majestic Tone King Buddhas. This period of time was very long. In the worlds of the ten directions, all those at the Lotus Dharma-assemblies mutually encountered all Bodhisattvas and all sentient beings. With all who mutually met each other and all the causes and conditions they had, they were able to continuously connect. “Of these, all were replete with exceptional causes and conditions from past lives”. Just like this, life after life they would meet these Bodhisattvas and encounter these sentient beings. They became friends through the Dharma and used the Dharma to transform sentient beings. If they encountered Bodhisattvas. If they encountered sentient beings, they used the Dharma to transform them. Life after life, it happened this way. These were exceptional affinities from past lives. Thus they can collectively benefit one another without end. As they interact, they collectively benefit one another. They become friends with Bodhisattvas and transform sentient beings. This happened, life after life, for such a long period of time.
So, “They can encounter four trillion Buddhas and have not reached the end”. They continually encountered four trillion Buddhas. They can encounter the Dharma and the Buddha. This is very remarkable.
They can encounter four trillion Buddhas and have not reached the end: Son-of-Body had sharp capabilities and encountered two trillion Buddhas. Those with limited capabilities would encounter four trillion Buddhas. These refer to those Buddhas who time and again manifest arising and ceasing.
To encounter a Buddha in the world is exceptional. However, the sentient beings that the 16 novices transformed and taught were able to, after Great Unhindered Wisdom Superior Buddha, encounter four trillion Buddhas; this is a lot. “Son-of-Body had sharp capabilities and encountered two trillion Buddhas”. Who is “Son-of-Body,” do you know? Sariputral! Sariputra had sharp capabilities. Among Sakyamuni Buddha’s disciples, Sariputra had sharp capabilities and had encountered two trillion Buddhas. At the present Buddha’s spiritual training ground, that is, Sakyamuni Buddha’s dharma-assembly, [it was said that] Sariputra’s past was like this. He had encountered so many Buddhas. What about those with limited capabilities? Those with limited capabilities would encounter four trillion Buddhas. Only then could they understand the Buddha-Dharma. The people with sharp capabilities encountered two trillion Buddhas and absorbed the Dharma from Them. Then they could understand it. However, those with limited capabilities, even after encountering four trillion Buddhas, would still be the same, with only a partial understanding. This shows they did not mindfully comprehend. So, “These refer to [how Buddhas] time and again manifest arising and ceasing” until these people attain Buddhahood. So, whether those with sharp capabilities or those with limited capabilities, the Buddha would meet them life after life. Those with sharp capabilities quickly attained the Dharma. Those with limited capabilities may have to encounter four trillion Buddhas. It might take this long of meeting these Buddhas who expounded the Dharma. In order for them to understand it.
In conclusion, in life we are each other’s spiritual friends. You and I have affinities. From one sentence you say, I am able to understand. Those with affinities understand. But we cannot remain mindful for a long time. Thus, as we frequently listen to the Dharma, those with affinities will share with one another, while those without affinities will not even what to listen. Although they have heard it, It is as if they took nothing in. For people like this, how can they reach a thorough understanding? So, “Those who mature first are transformed first”. There is a sequence. Those with faith and understanding will truly take the Dharma to heart. “Those who mature first are transformed first”. Once they understand and experience it, they can be transformed. This was just like Sariputra. At this Dharma-assembly, he was first to receive the Buddha’s prediction. He was the first one.
So, “Those who mature first are transformed first. If, during this time, they had encountered and constantly accepted the Great Vehicle, these people would have reached attainment in this lifetime, so they have not reached the end even now”. During this time, those they encounter have constantly heard the Great Vehicle Dharma and can similarly reach attainment. However, those who are “reaching attainment” are not those who have “reached attainment”. Thus, this requires forming affinities. “So they have not have reached the end even now”. They are already on their way. People with very sharp capabilities first must mature and then attain transformation. During this time it is like this. Some people have already attained transformation. Some will remain like this until the future. Some will remain like this even until the future of the future. This is why we must have a long term mindset of transforming sentient beings. “If during this time they had encountered, yet then retreated from the Great,” still continued retreating to accept the Small, “in this lifetime they would seem to not have reached the end. Today they were able to again listen to the Great Vehicle teaching. But if they only encountered the Small Vehicle and did not encounter the Great Vehicle, they were not yet transformed during that time and still have not reached the end until now”.
They have not thoroughly understood. The Great Vehicle Dharma. They retreated from the Great, so they must start over once again. They would still have to begin again with the Small Vehicle. Those with sharp capabilities can directly mature and directly be transformed. During this time, even if they hear the Great Dharma, along the way they retreat, so they have to start over again. “In this lifetime they would seem to not have reached the end”. The number of people likes this who are stuck along the way are still so numerous. There are still many that are starting again. “Today they were able to again listen to the Great Vehicle teaching”. They begin again, listening to the teaching again from the beginning. “But if they only encountered the Small Vehicle,” meaning that these people in the Small Vehicle “did not encounter the Great Vehicle, then they were not yet transformed during that time”. Now, whether it is people in the Small Vehicle or people in the Great Vehicle, they have encountered and listened to the Dharma. Though they have made Great Vehicle aspirations. Along the way, if they retreat, they will still remain in the Small Vehicle. Those who practice the Small Vehicle now had practiced the Great Vehicle Dharma in the past. But they had retreated once again. Now, they have to start from the beginning. This is saying their faith is not firm. So, they “still have not reached the end even now”. Thus, ”Today they begin to accept the Great”. These same people keep coming and going along this path for a very long time, and their minds have not yet settled. So, they only partially understood the Dharma, they are unable to understand it very thoroughly.
“Today they begin to accept the Great and continue until they reach extinction, thus attaining the truth”. They continuously retreat, so they have to keep starting over, starting again from the Small Vehicle. In this way, we must do this over and over. Until we can thoroughly understand and enter our nature of true Suchness, return to our nature of True Suchness. We still have a long time to go before we transcend cyclic existence. If we see birth and death with an open mind, we can come and go with ease. To reach this level is to truly attain the Path. The Dharma is always this simple. In matter and appearances, we can experience the principles. However, these principles are very profound, and we cannot understand. Our minds are unable to truly experience them and connect with the Dharma. So, we end up like this, coming and going, moving forward and retreating. Thus, we are constantly transmigrating in the Six Realms without rest. So, in learning the Dharma, our roots of faith must be deep. Only then can we understand the true principles. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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