Explanations by Master Cheng-Yan
Subject: Developing the Work of the Great Vehicle (修善造福 增長大乘)
Date: July.26.2017
“The meritorious are able to inwardly cultivate themselves. Upholding virtuous practice is called ‘merit’. The virtuous attain Upholding beneficial Dharma to nature blessings is called ‘virtue’. We must spread the seeds of goodness, grow the sprout of Bodhi and develop the work of the Great Vehicle.”
To learn the practice the Buddha-Dharma, we need to be determined and must always be mindful. In spiritual cultivation, we need to know how to engage in practice so that we attain merits and virtues. We often speak of giving without expectations, and the Three Spheres of Emptiness are the true goal of our spiritual practice, yet in spiritual practice, very naturally, we are accumulating merits and virtues. This has gone on for dust-inked kalpas, from the time when the 16 princes were at Great Unhindered Buddha’s place of enlightenment. They began to request the Dharma, listen to it, then repeat the Dharma that the Buddha taught, so naturally they had [affinities with] many how came to be their assembly of associators, each with their own causes and conditions. This way, over the course of many lifetimes and over countless kalpas, the 16 novices, in different places, all attained Buddhahood. The 16 novices’ past was like this; for a very long time, they were determined in their mission and vows, which meant listening to the Dharma. Very naturally, over the course of many lifetimes, they sought the Buddha-Dharma; they sought the true principles. Naturally, as they attained the true principles, they would go among the people and help them. As they went among the people and gave to help, of course, without their even knowing it, they naturally formed affinities with sentient beings. The blessings they created accumulated and became virtues. This was a very natural process. It was never forced. It begins with our forming aspirations and making vows. How should we be engaging in spiritual practice? These are affinities we formed with sentient beings over the course of many lifetimes.
In yesterday’s video conference with Serbia, we saw a group of Tzu Chi volunteers there. Besides those from Taiwan, they each had their own causes and conditions to be overseas developing their businesses. They were in different countries, yet of all the world’s five great continents, they all ended up going to the European countries. Europe has many countries, and each had gone to a different country in order to develop their businesses. But the workings of karma are inconceivable; surprisingly they ended up with the same teacher, the same path and the same mission. Their karma brought them together, so all are there together in Serbia now helping the Syrian refugees. I saw them all yesterday during a video conference. They were in a hotel when they told me, “This hotel owner really approves of Tzu Chi. He really likes Tzu Chi volunteers. So, he took one of the hotel’s very large conference rooms, one that others wanted to rent, and without any retenl charge gave it to us Tzu Chi volunteers to use. Moreover, in their kitchen he was able to clear out a very large space which he lets Tzu Chi volunteers use freely. The boss and his wife are even joining in. They are just like family to the volunteers.” Besides seeing our Tzu Chi volunteers, like Mr. Pfaff and Mr. Yang, there were many others there. We also saw our volunteers from Bosnia, and they too said a few words. These young people are very happy. They said that being with Tzu Chi volunteers and doing good deeds together made them feel so happy and touched as well as grateful. They said that during their time there, they have been very happy. There was also another person, who is also a refugee, a young Syrian man. The youth originally got involved in Turkey, where he had helped us as a volunteer. He knew the language and had translated for us. When he found out that we were now going to Serbia, he joined in right at the beginning and has been with us right up until now. Yesterday, in front of the camera, he also told us how grateful and happy he was. It was also very moving for me to see this youth. Mr. Yang brought up again how moved he had been by a certain refugee who was stuck there with his family in Serbia. The man had told him of how all that remained on him was 205 euros. He said he saw how Tzu Chi volunteers had given and that he was a chef. He had eaten our Jing Si rice, and it had made him very happy. He learned of the origin of Jing Si rice, how it had been created for international disaster relief. He also heard how Tzu Chi started 50 years ago, with the spirit of the bamboo banks. He was so moved that he could not help but want to donate money as well. He passionately hoped that he too would be able to donate some money. This money, no matter how small, can accomplish great good deeds. He believed that he could form affinities with a great many suffering people, so he donated five euros. With those five euros he demonstrated both his sincerity as well as the joy he took in Tzu Chi. He said that now, because of this manmade calamity, he has unfortunately become a refugee. His future is unclear. Although all he had remaining on him was a total of 205 euros, he also felt very joyful. He had an intense wish to donate, so he donated five euros. For Mr. Yang, taking those five euros made him feel truly touched. When I heard this, I too was very moved. The man knew that, with five euros, though it is very little, he would be able to help many people. That is right! Small drops enter the great ocean, providing for the ship of compassion that delivers sentient beings as it comes and goes. This can inspire love in the hearts of many.
After listening to them share yesterday one by one. I felt very moved, especially because now they are planning how to help those locals affected by the flooding in Serbia’s central region. They have gone and assessed the damage there and have seen how disastrous the flooding has been. Many people have had to move out of the area, and things have not yet returned to normal. But there are more than 800 households who are still living in the area. In many cases, the water is up to their roofs! Of course, much of their furniture is gone. Their lives now are so difficult! How can we help them? Yesterday I said to the volunteers, “Take what you have seen and heard there and everyone discuss it on site. Afterwards, you can propose a direction.” This was yesterday’s meeting. Everyone has different causes and conditions; these people never knew each other in Taiwan. Each had gone off pursuing their own careers, yet they surprisingly all ended up in Europe. There are so many countries in Europe, yet they had all come together with the same mission and same path and had all gone to the same country. Think about it, isn’t this their karmic conditions? These are the causes and conditions. They all gathered together in that country for the purpose of aiding those refugees who are fleeing from suffering. Truly, the workings of karma are inconceivable. Inwardly cultivating ourselves is virtue. They are willing to give and help in these ways. This willingness comes from deep in their hearts.
Yesterday I asked them, “There are now more than 800 refugees who are now stuck there in Serbia, who can neither advance nor retreat. Have you, as part of our large group there, began considering how you are going to finish up the first stage?” When they heard this, everyone exclaimed, We can’t bear to [end now]! Master, all of us have been thinking about how to establish ourselves here in this place, of how we can continue to accompany them. Everyone here is saying that the refugees need Tzu Chi and that they hope Tzu Chi will stay!” How can they be expected to stay longer there? The refugees can neither advance nor retreat. If we stayed there as well…. All of the volunteers have businesses back home and need to get back to their jobs! What could they do? Of course, when they asked me a question, I came back at them with a question, so we could all consider these things further. No one was forcing them to be there, saying, “You have to be there.” Yet, all had formed these aspirations from deep in their hearts. They are “able to inwardly cultivate themselves”. Each had given rise to this aspiration for goodness. “With unselfish great love, they uphold good deeds.” These are merits. And virtue? “The virtuous attain.” This is what I always tell everyone. Their virtue is their willingness to give and give. They have given so much that the local people and the other foreigners there, the Bosnians, the Syrians and the Serbians, all look upon this group of Living Bodhisattvas with such respect, approval and trust from the bottom of their hearts. They keep asking them to stay. “If you do not remain here, what will become of the refugees?” They asked on behalf of the refugees. They said the refugees were happy every day that Tzu Chi volunteers were there. You see? Isn’t this “attainment”? They have attained people ‘s respect, have attained their approval.
So, with virtue comes attainment. Everyone there upholds these beneficial teachings to nurture and create blessings for others. This is virtue. So, merit and virtue are just this natural; when we give from the depths of our hearts, that is what we attain. This is merit and virtue. Merit and virtue means we must regularly be able to “spread the seeds of goodness”. With our seeds, if we have the causes and conditions and the soil, we must quickly plant them. When causes and conditions come together for these seeds, naturally, they will have the opportunity to be planted in the ground. With the conditions of begins planted in the soil, in addition to having water, air and so on, the seeds will grow sprouts. This shows causes and conditions have ripened. This is how, as spiritual practitioners, we “develop the work of the Great Vehicle”. The work of the Great Vehicle is accomplished by responding to the world’s needs. When we recite the Sutra of Infinite Meanings, don’t we [recite the words], “They develop the work of the Great Vehicle”? This is talking about Bodhisattvas. Bodhisattvas must regularly practice in this way, by internally cultivating this state of mind, which is our nature of True Suchness. From deep in our hearts, we have the willingness to give. By inwardly cultivating ourselves, we can persist with the faith in our minds. Being able to persist in doing good deeds is called merit. Our virtue comes from actual service to others; with this, we attain others’ sincere affirmation. If we want to benefit others, we must constantly earn the affirmation of others. Through our internal merit and external actions, people will [recognize and] begin to assist us. This is how we “nurture [blessings]”. With these blessings, we can create even more and save even more people. No matter how much strength one individual has, he cannot accomplish great things on his own. Many are needed to accomplish things together. This is how “beneficial Dharma nurtures blessings”. These beneficial teachings can be used to call on the love inside of everyone. When everyone comes together, this creates virtue. So, I truly feel very grateful.
Yesterday, Mr. Rudi Pfaff used his standing to talk to everyone about vegetarianism. He told the local people that Tzu Chi as an organization is vegetarian and that vegetarianism is about respect, protecting the environment and loving the earth. He used his standing to speak to them. So, whether to the refugees, or to the local people, he expressed this kind of respect. This is “nurturing blessings”, nurturing these blessings and virtues. Naturally these seeds of goodness will be constantly scattered on the earth, and we help to fulfill their causes and conditions so sprouts of Bodhi can then emerge and become great trees. Great trees bear abundant amounts of fruit. I believe it is the same there in that land, that the seeds planted there have already begun to sprout. The work of the Great Vehicle in that place will soon have people ready to pick it up and continue to pass it down. Tzu Chi volunteers can only go there rarely, so in this way we will be able to have this work continue over the long term and our Great Vehicle work of saving others can continue on. We must be mindful about this.
In our practice, the Lotus Sutra is teachings us the work of the Great Vehicle; it teaches us the way to Buddhahood. Come, let us look at the previous passage. “The sentient beings is that land will have eliminated all lustful desires and will all be purely transformation-born to dignified bodies replete with the Marks. Dharma-joy and meditative joy are their food, so they have no their thought of food. There will be no women or any evil realms”.
This describes Dharma Clarity Tathagata’s land in the future when he attains Buddhahood. That land will be very pure. The minds and bodies of the sentient beings there will be very pure. They will be without lustful or evil thoughts. People say, “Sexual misconduct is foremost among all evils”. So much evil karma results from sexual misconduct. This lust can also be explained as greed. That is what it is. Whether it is sexual craving or craving for romantic love, [craving for] any and all material things, or for fame, profit or status, this craving and desire and ignorance can all be explained as this word “lust”. It all begins with this word. Greed, anger and ignorance then continuously developed from this. So, it says, in the future Dharma Clarity Tathagata will attain Buddhahood in this land. In the future, in his land, the sentient beings “will have eliminated all lustful desires and will all be purely transformation-born”. By that time, our world here will have been remade. At the beginning of a kalpa, things form and abide. This is the time of formation. After everything is completely destroyed, everything then begins anew. Thus they will “all be purely transformation-born to dignified bodies replete with the Marks. Dharma-joy and meditative joy are their food. Everyone’s bodies will be very pure and dignified. They have Dharma-joy; everything they speak of with each other is matters that benefit other people. Everything they talk about is the Dharma, Dharma that can help and nurture everyone. They form aspirations with joy, have Dharma-joy and meditative joy. They have correct and beneficial contemplation, never disturbing people’s minds. So, “They have no other thought of food”. Everyone there will be like this without exception. They will have no craving or attachment. There will be no women there. They will not have appearances of men or women; there will be no craving or desire between them. Everyone there will be impartial and very pure. There will be no evil realms there.
In our world, some are in heaven; they enjoy wealth as if they were heavenly beings. In the human world, among ordinary people there are both rich and poor, noble and lowly. There are also those who are suffering. They suffer so much it is as if they are in hell. There are also those like that in the world! We also see animals, those in the animal realm, and we see those so poor they suffer from hunger. There are many countries now that lack provisions, lack food, lack water. There are many who are suffering from starvation. There are so many [different kinds] all gathered together in this world. We can see them with our own eyes. So, this is just like the Five Realms, or the Six Realms. If you count the asura realm, then that is the Six Realms. in the human realm, asuras cause disturbances in the world; this causes truly unbearable suffering!
Then next passage says, “When the bhiksu Purna has perfected all his merits and virtues, he will attain this pure land with a great assembly of noble beings and sages. Of such infinite matters, today I only speak briefly”.
We are coming to the end of the passage now. The bhiksu Purna had so many merits and virtues like this. “He had perfected them all”. He had perfected his many merits and virtues.
When the bhiksu Purna has perfected all his merits and virtues: The distance of his road of spiritual practice is difficult to measure. Over many lifetimes he will cultivate all merits and virtues until achieving perfection.
Actually, in the past we spoke of so many merits and virtues. He had so often helped to promote the spiritual teachings of all Buddhas. The distance of his spiritual path was so great it was difficult to measure. To measure his road of practice would be very hard. He had been doing this for dust-inked kalpas, over such long periods of time and throughout such vast distances of space. Purna had been coming and going in the world for times so long and distances so vast that they are difficult to measure. This is because, “Over many lifetimes he will cultivate all merits and virtues”. Lifetime after lifetime he cultivates all merits and virtues, until, as they have all accumulated together, he will truly be complete. He has come and gone many times, and he will not stop here either, because in an earlier passage, the Buddha stated he would do this for countless kalpas in the future. He will likewise help Buddhas spread the Dharma in their places of spiritual practice. So, he did this so much in the past and will continue for a long time in the future until he reaches perfect attainment. That is the attachment of his pure land. His world, his land, will be very pure. So, “He will attain this pure land”. This is how it will be, in that pure land, there will be mostly “a great assembly of noble beings and sages.” Everyone will be noble beings and sages there.
He will attain this pure land with a great assembly of noble beings and sages: He will have such people living together in this pure land. That assembly of Bodhisattvas, Hearers, humans and heavenly beings in incalculable in number.
“He will have such people living together in this pure land.” They will all be noble beings and sages, Bodhisattvas, Hearers, humans and heavenly beings. People like this will fill that land. There will be wealthy people, people who engage in spiritual practice, people who practice the Bodhisattva-path. Noble beings and sages will fill that land. They were all living together in that pure land. Everyone there will be Bodhisattvas and Hearers, humans and heavenly beings; they will be impossible to count. There will be noble beings and sages there. “A noble being’s actions are good and righteous.” These are the noble beings. They always gather together to do good deeds. These are noble beings. Sages “merge with the righteous true principles.” In the hearts of these sages and in their external actions they always come together with the true principles and the Right Dharma. There are the noble beings and sages. As we learn the Buddha’s teachings, we must also learn to do this. “Of such infinite matters, today I only speak briefly.”
Of such infinite matters, today I only speak briefly: Briefly refers to what was described previously, how is so many ways [Purna] helped to promote and protect the teachings of all Buddhas. Fearing those who heard it would have doubts, [the Buddha] dared not mention them all.
Purna Matrayaniputra had actually done so many things in the past. In the future, he will remain in the Dharma; there will still be many more Buddhas who will appear in the world. He will also help those Buddhas to spread the Buddha-Dharma in our world in the future, as turbidities grow stronger and stronger, noble beings, sages and Buddhas will repeatedly and continuously appear in the world. He will likewise continue to help them, help those who have already awakened, help them spread the Right Dharma in the world. This is what was described above; it described how he will help promote and protect the teachings of all Buddhas. He will truly do so much. There was so much, yet in fact, there was much more to tell. The Buddha feared that people would begin to doubt. There was actually much more in the past than what the Buddha had said, and there would be even more in the future. If He were to continue to speak, He feared that the more that He told, the more people would begin to doubt. So, the Buddha, at that point said, “Thus I can only speak briefly.” He could only speak of it briefly an simply. There was already so much, yet He had only spoken of it briefly. Clearly, the Buddha greatly admired Purna.
When the Buddha taught the Lotus Sutra, He used the method of manifestation, [speaking of] the marks people leave on the world. This is the method of manifestation. It is bringing the Dharma together with the world. He spoke of worldly matters and of the world transcending mission. This is what He taught us in the Lotus Sutra. We must exercise a world-transcending spirit while carrying out our mission in the world. When we go into the world, everything in this world is a manifestation, nothing more than a footprint. People cannot remain in the world forever. When the Buddha appeared in the world, He was also only a manifestation and likewise has already gone. We are now separated from the Buddha by more than 2000 years. Where is the Buddha today? But the Dharmakaya (Dharma-body) is eternal. The Buddha’s teachings, His Dharmakaya, is eternal, it is the intrinsic. The intrinsic is the nature of the True Suchness everyone has. When He manifests form in the world, it is always according to natural laws. So in the end, this is a manifestation, it is just a footprint left behind. This is called the method of manifestation. Although the Buddha appeared in the world and did many things for the sake of the world, He was already entered Parinirvana. However, the Dharma remains in the world. This method, the method of manifestation, is like how we speak of the Jing Si Dharma-lineage and the Tzu Chi School of Buddhism. The way for us to continue walking the Tzu Chi path is the method of our “school”. The Jing Si Dharma-lineage is our spirit, the spirit we are determined to uphold. Spirit is intangible, but the school is how we put it into practice. Whether in the north, south, east or west, the four intermediate directions or up or down, we can always describe it. Whatever the direction, it can always be described through the use of language. No matter the language or the country, it can likewise be translated.
In the past in India, what the Buddha spoke, the ancient language of India, is actually a language we also do not understand. It is only through the efforts of noble beings and sages who formed aspirations to retrieve and translate the sutras that the Dharma has survived until now. Right now, we have our school. From our Dharma-lineage, the school was established. Now that our school has been established, in every place in the world we can go and sow seeds of goodness. We have our rules, and we have our methods. This is a Dharma for the world.
Some people listen and can take in the teaching from the sound. With these teachings, they know they must cultivate themselves, correct their faults and start anew. Some, after correcting their faults, wish to then go and transform others. We hope to practice this Dharma for the world through world-transcending spiritual practice. Using worldly teachings, we cultivate a world-transcending practice. So, our “mind is without hindrances, there are no hindrances.” We always give without expectations; we just do it. Yet, we naturally will attain. Didn’t Purna Maltrayaniputra attain? His conduct earned the Buddha’s approval. He attained the Buddha’s praise. He attained the Buddha’s praise. Even more than 2000 years later, we are still able recognize this disciple from among all the Buddha’s disciples. So, this too is the method of manifestation; it is the footprint that was left behind. This is also how He delivered others, using this Dharma to deliver them to the teachings. As the Buddha expounded the Lotus Sutra, “He delivered Hearers. This is divided into the four segments of teaching the Dharma, comprehending it, recounting achievement and bestowing predictions.” This is one cycle.
When a Buddha teaches the Lotus Sutra, He delivered Hearers with the method of manifestation. This is divided into the four segments of teaching the Dharma, comprehending it, recounting achievement and bestowing predictions. This is considered one cycle. For the Hearers with their superior, average or limited capabilities, there were three cycles from beginning to end. These are the three cycles of teachings: First, the cycle of teaching the Dharma. Second, the cycle of analogies. Third, the cycle of causes and conditions.
The first segment is “teaching the Dharma,” from the Introductory Chapter, where He began by manifesting a certain state, to the Chapter on Skillful Means, when He began directly teaching the Dharma. He directly wanted to set aside skillful means to begin expounding the One Vehicle Dharma. He began “teaching the Dharma.” However, they had to “comprehend” it. This segment started when Sariputra began to comprehend this truth and understand. “Recounting achievement” means continually and repeatedly teaching. Just for one teaching, He had to teach repeatedly so that everyone would understand. Once the teaching was complete, He began to “bestow predictions”. These four segments make up one cycle. Hearers are of three types, those of superior, average and limited capabilities. Because there are three kinds of capabilities, there are altogether three cycles of teachings. Those of superior capabilities, upon hearing once, are able to understand. This was like Sariputra.
The three cycles of teachings. First, the cycle of teaching the Dharma. This is when Sariputra, the only one with superior capabilities, was directly taught the true principles of the wondrous Dharma, enabling him to realize and enter the One Vehicle. It is included in the Chapter on Skillful Means and the Chapter on Parables.
Only one person, Sariputra, was able, when the Buddha taught the Chapter on Skillful Means, to begin to understand the Dharma and take it to heart. It was him alone who was able to comprehend the true principles of the wondrous Dharma. He understood this, which “enabled him to realize and enter the path of the One Vehicle”. This was Sariputra. He was the first to understand starting in the Chapter on Skillful Means and then leading into the Chapter on Parables. In the Chapter on Parables, with the analogy of the three carts, the second cycle began.
The three cycles of teachings. Second, the cycle of analogies: This is when Mahakasyapa and the others, the four people of average capabilities, were taught the analogy of the three carts, enabling them to realize and enter the One Vehicle. It includes four chapters: Parables, Faith and Understanding, Medicinal Plants and Bestowing Predictions.
Starting with Sariputra, once he understood, in the Chapter on Parables, the Buddha praised Sariputra and bestowed a prediction of Buddhahood on him. Next came Mahakasyapa, Subhuti, Katyayana and Maudgalyayana, the four Hearers, whose capabilities were considered average. Having seen Sariputra awaken and receive predictions from the Buddha, they too began, in the Chapter on Parables, to gradually come to absorb and understand it. Through the analogy of the three carts, the sheep-cart, deer-cart and great white ox-cart, they were enabled to profoundly awaken to the True Dharma of the One Vehicle. Those four, in the Chapter on Parables, saw Sariputra receive the Buddha’s prediction. Then with the analogy of the three carts, they were able to gain a profound realization. Because in the Chapter on Parables they understood, these four great disciples started the Chapter on Faith and Understanding. Everyone still remembers this. In the Chapter on Faith and Understanding, the four came before the Buddha to repent for their past, telling Him of how they had wasted their time by only seeking to awaken themselves. This was all described in the Chapter on Faith and Understanding.
Next came the Chapter on Medicinal Plants. Since they had already come to understand, the Buddha began to teach the Chapter on Medicinal Plants. No living thing can do without water. We humans cannot do without the Buddha-Dharma. The Dharma is like water. With water to nourish them, all living things naturally flourish. This is like humans with the Dharma-water; our wisdom-life will grow. The principle is the same. The Chapter on Medicinal Plants can be used to treat the illnesses in the mind. When the body or mind has illness, we use medicine to treat it. So, in the Chapter on Medicinal Plants, everyone came to an even deeper understanding. Next came the Chapter on Bestowing Predictions, where those four also received predictions. This was the second cycle, when those with average capabilities, the four Hearers, received predictions.
Third is the cycle of causes and conditions. This was for all the other Hearers, those of limited capabilities. So, the Buddha continued by telling of Great Unhindered Wisdom Superior Buddha, of the causes and conditions from long long ago. So many people came in contact with the Dharma during Great Unhindered Buddha’s time. The 16 princes experienced the truth, then for a long period of time taught the Dharma to those who had affinities with them. This was in the Chapter on the Parable of the Conjured City.
The three cycles of teachings. Third, the cycle of causes and conditions: This is when all the other Hearers, those of limited capabilities, were taught the past causes and conditions of Great Unhindered Wisdom Superior Buddha, enabling them to realize and enter the One Vehicle. The Chapter on the Parable of the Conjured City, Chapter on 500 Disciples Receiving Predictions and Chapter on Those at and Beyond Learning belong to this cycle. These three stages of teaching in sequence deliver those of superior, average and limited capabilities, forming a complete cycle.
He used the predictions for 500 disciples. Next came the Chapter on 500 Disciples Receiving Predictions, where the Buddha began by praising Purna Maitrayaniputra. In this chapter, He bestows predictions on even more people. So, these causes and conditions are sequential. “These three stages of teaching in sequence deliver those of superior, average and limited capabilities, forming a complete cycle.” That is called the three cycles of teachings.
Dear Bodhisattvas, as Buddhist practitioners we must be patient. We need extended practice, uninterrupted practice, practice with nothing further and with reverence. We should always value the Dharma and be firm in our faith. Let us always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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