Explanations by Master Cheng-Yan
Subject: Listen and Pass on the Teachings 聞法宣說 繼之傳道)
Date: August.08.2017
“[The Buddha] transmits the truth of the fundamental reality of the one nature, that True Suchness exists in all things. The Buddha, the Dharma and the Sangha, called the Three Treasures, are the fruit of teachings, principles, practice and realization. The Buddha teaches the Dharma; the Sangha listens to it and continues to pass on the path to enlightenment. When the Buddha, the Dharma and the Sangha all abide in the world, the principles and essence of Right Dharma are all present.”
Do you understand? These are the principles of truth. Since over 2000 years ago, the Buddha has continually hoped that [we can understand], “the truth of the fundamental reality of the one nature that True Suchness exists in all things,” that everyone can mindfully experience and comprehend this principle. After comprehending it, we must then form the supreme aspiration. If we cannot comprehend the principle that “True Suchness exists in all things,” if we ourselves are still confused, then we continue to replicate our conflicts. This is endless; there is no telling how long this will continue. The Buddha came for one great cause, to help us truly comprehend this “truth of the fundamental reality of the one nature” that everyone intrinsically has. Not only is it intrinsically in everyone, all things have this nature of True Suchness. This is a very important principle. Only if we can willingly accept and comprehend this will we form aspirations, know the importance of understanding the Dharma and learn to cherish the Dharma. We need to seek the Dharma in order to enter the sutra treasury. When we truly delve deeply into the Dharma, we can “delve deeply into the sutra treasury” and “attain wisdom as vast as the ocean.” We must comprehend the great path and delve deeply into the sutra treasury. Most importantly, we must widely transform sentient beings. We must widely transform sentient beings without obstacles. Isn’t this what we pray for as we chant the Three Refuges every day? We “take refuge in the Buddha” in hopes that all sentient beings can “comprehend the great path and form and supreme aspiration.” We “take refuge in the Dharma” in hopes that sentient beings can “delve deeply into the sutra treasury and attain wisdom as vast as the ocean.” We “take refuge in the Sangha” in hopes that sentient beings “[lead people harmoniously] without obstacles.” This great path of the truth is so all-encompassing. The teachings, principles, practice and realization of the Three Treasures are all expressed in these few simple phrases. These are the true principles; it just depends on how we accept them.
More than 2000 years ago, the Buddha expounded the teachings. He expounded the teachings to teach the Sangha to be able to transmit the Buddha-Dharma. Thus, when the Buddha gave the teachings, the Sangha had to mindfully learn the Dharma and take the Dharma they heard to heart so that the Dharma could continue unceasingly, could be inherent and transmitted unceasingly. “[They] continue to pass on the path to enlightenment.” Generation after generation, they transmit this great Bodhi-path to awakening. This is the goal of learning the Buddha’s Way. “When the Buddha, the Dharma, and the Sangha all abide in the world,” then “the principles and essence of Right Dharma are all present.” The principles of Right Dharma, its forms, its essence and its principles, are all fully present. More than 2000 years ago, during Sakyamuni Buddha’s lifetime, the Buddha, the Dharma and the Sangha, the Three Treasures, were all fully present in the world. At that time, the Buddha expounded the Dharma, and the Sangha diligently listened to it. The one expounding the Dharma was alive, and those who listened to the Dharma diligently practiced the teachings. All these principles abided in the world together; how the Buddha-Dharma flourished! The Buddha-Dharma of the worlds was established, and the principles had been clearly revealed. After listening to it, people were joyous and formed aspirations to engage in spiritual practice. Thus the Sangha was formed. With the Buddha, the Dharma and the Sangha all in the world, the Right Dharma was truly complete. It has been more than 2000 years. In the human world, this is a long time. However, 2000 years in the universe or in our solar system is actually just a short period of time. It passes just like that. But, over the course of 2000-plus years here, there have been so many changes. One of these changes was that the Buddha had entered Parinirvana while the Right Dharma abided in this world. Although the Buddha entered Parinirvana, the Dharma was still very much alive in the world. This was because the Sangha still existed. The Sangha compiled the Buddha-Dharma and became even more diligent after the Buddha entered Parinirvana. In the past, the Buddha was there to lead, so everyone had someone to lean on, someone to rely on.
After the Buddha entered Parinirvana, the Sangha had to quickly put in effort to organize themselves. Venerable Kasyapa became aware of this need. The Dharma had to be compiled promptly. So, he struck the mallet to gather everyone. “Come! While everyone is still alive, how can we establish the rules of the Sangha and how can we help the Buddha’s teachings to continue on unceasingly?” They began compiling them. The compilation process was quite laborious. Who was the most important person for compilation? Ananda. Although Venerable Kasyapa was the convener, the compilation would be impossible without Ananda. Ananda was unique in that his nature was one of great intelligence, and he had a very good memory. He had followed the Buddha for 20-plus years. Before he became the Buddha’s attendant, he made a particular request of the Buddha. He requested that the Buddha repeat once again the teachings He gave for the 20 years prior. With Ananda by His side, the Buddha agreed. Ananda then [memorized] all the teachings from the past 20 years that the Buddha then repeated. As the disciples continued to increase in number, the Buddha probably had to teach the Dharma for those disciples who just formed their initial aspirations. This was the case, so 20 years previously, the Buddha began with the Four Noble Truths and other Small Vehicle Dharma to teach according to capabilities. More than 20 years later, He did the same. The number of disciples continued to increase, so for hose [newly]- inspired practitioners, He gave these teachings again. Thus, people’s capacities were never all the same, yet the Buddha still wanted everyone to be able to listen to the Dharma. When the Buddha lived in the world, everyone could directly receive the teachings. For some people, though 20-plus years had passed, they still could not experience the “truth of the fundamental reality of the one nature, that True Suchness exist in all things.” They were still unable to comprehend it. So, the Buddha had to likewise patiently guide them. Thanks to Ananda, the Buddha repeated these teachings again. For this reason, the [record of] the Buddha’s teachings is very complete. From the Buddha’s first teachings at Deer Park, Ananda repeated all with, “Thus have I heard.” He began with the Buddha’s first turning of the Dharma-wheel, the Three Turnings of the Four Noble Truths, and the sequence of those who awakened. One after another, Ananda recounted them in the order they were given. This was how the Dharma was transmitted and how the Dharma was compiled into sutras etc. So, His time in this world, His lifespan, was in fact very short. The Buddha was also subject to the laws of nature when He came to the human realm. So, His lifespan was 80 years. A lifespan of 80 years was quite long for that era. “[The Buddha] transmits the truth of the fundamental reality of the one nature, that True Suchness exists in all things.” We can continue to contemplate this now.
Indeed, sentient beings all intrinsically have the nature of True Suchness, the Tathagata-nature. We frequently mention that there is a gorilla who is able to understand worldly matters well. She has more wisdom than humans. She has more compassion than humans. She cares more about what happens in this world than humankind. She expressed her thoughts in sign language. Her hope is that humans will put in the effort to save this planet, to love and protect Earth. A gorilla is telling us this. The media reported on her story. This is truly how this animal lives. Is she an animal or a human after all? The Buddha frequently talked about His past. In His past lives, He went into the worlds of animals. Animals can comprehend human nature. Animals can save people. Animals can also engage in spiritual practice. This is constantly mentioned in the Jataka sutras. When we listen to the sutras, we think, “How can those animals be like that?” Now we have already witnessed it. Many animals have a nature similar to a human’s, or even surpassing a human’s. They have this kind of compassionate love. We saw a news report about this. In Australia, there was this family of a single mother raising three children. She has two dogs and has recently adopted four kittens. She brought back those four kittens to raise them. Suddenly, in the middle of the night, a fire broke out. The mother grabbed her children and rushed out. One of the two dogs also followed her, and they came to together. But then she noticed that the other dog and the four kittens [were not there]. Why hadn’t they come out? She quickly sought help. The firefighters rushed inside to look for them. When they discovered them, the fire had been put out. In one of the rooms, they found this dog named Leo. This dog was actually shielding the four kittens. The four kittens were safe and sound, but the dog suffered smoke inhalation. So, he had lost consciousness. The firefighters quickly brought him out and gave him oxygen; they promptly covered his snout with an oxygen mask. They continued to massage him until his heart started beating again, until he started breathing again. Gradually he regained consciousness. It seemed as if he was looking for something, as if he was trying to express his concern about something. The firefighters and the three children realized this, so they quickly brought the four kittens in front of this dog. The dog, struggling mightily, quickly laid on top of the kittens and, one by one, used his tongue to lick each of them. He was like a mother cat caring for her kittens, like a mother dog caring for her puppies. Although he is a different species of animals, he has the same love as that found in human nature and was willing to give his life. The firefighters figured out that the dog had the chance to escape by himself but that he chose not to. Instead, he stayed in that place to shield and protect the four kittens. The reporters were very interested in this story. On the internet, in newspapers and in the media, they kept reporting on the love of this animal.
Indeed, animals have this love. Shouldn’t we humans also have this love? The love of animals and humans are the same. “True Suchness exists in all things”. This is “the fundamental reality of the one nature”. Every person has the same nature; the Buddha and sentient beings have the same mind. So, “the fundamental reality of the one nature” is a true principle. This true principle tells us that “True Suchness exists in all things”. The mind, the Buddha and sentient beings all have Buddha-nature. This is the True Suchness existing in all things! When the Buddha is in this world, the Dharma will be in this world as well. This is because the Dharma comes from the Buddha’s mouth. The Buddha speaks the Dharma to give the Dharma a concrete expression. Otherwise, the principles are without form or substance. The Dharma needs to be transmitted by people. Therefore, we need the Sangha; we need monastics to renounce the lay life and manifest the appearance of a monastic, just like the Buddha. They take the Buddha’s teachings to heart and have the same aspirations as the Buddha, to deliver sentient beings. Thus the Buddha, the Dharma and the Sangha are called the Three Treasures. “Teachings, principles, practice and realization” are the fruits that we seek. The teachings exist in the world. These teachings are in fact principles. We need to put the principles into practice, only then can we comprehend the meaning s of the principles. The truth and our minds will be able to come together for us to experience it. Only then can we attain realization, truly experience and verify this Dharma. So, in the Buddha’s lifetime, “The Buddha taught the Dharma, and the Sangha listened to it”. This was during the Buddha’s time. We are grateful that Venerable Kasyapa convened everyone. We are grateful that Venerable Ananda repeated [all the teachings]. This way, the Dharma was able to be passed down, generation after generation; the path to awakening was passed on like this. Thus, “When the Buddha, the Dharma and the Sangha all abide in the world, the principles and essence of Right Dharma are all present”. Everything is created by the mind. If our minds are reverent, the Buddha and Dharma will still be in our world. Everyone intrinsically has Buddha-nature. When our Buddha-nature manifests this essence of the Dharma, just like in a bowing pilgrimage, we move forward with every step and remain pure and undefiled with every thought. This is walking forward on the path to awakening. Thus, “The principles and essence of Right Dharma are all present.” The Right Dharma is just like this. It is in our minds, in our behavior, so we can constantly keep the Dharma in our minds. In our practice, on the great, direct Bodhi-path, no matter the twists and turns, we will still reach our destination. So, as Buddhist practitioners, we must be mindful. The principles are all the same. “Thus Suchness exists in all things” and “the fundamental reality of the one nature”. This is the principle of the truth. If this continues to exist [in our minds], then the Buddha, the Dharma and the Sangha will forever abide in the world. Then, “The principles and essence of Right Dharma” will always exist. It all depends on how we engage in practice, how we put in the effort.
Let us take a look at the previous passage. That Buddha’s lifespan will be 60,000 kalpas”. After Kaundinya and the others engage in spiritual practice and attain Buddhahood, in that world, that Buddha’s lifespan will be 60,000 kalpas.
“Right Dharma will abide twice that long, and Dharma-semblance will abide for twice as long again. When the Dharma disappears, heavenly beings and humans will grieve. These 500 bhiksus one after another will attain Buddhahood. They will all share the same epithet, Universal Radiance, and will bestow predictions in turn, [saying]. ‘After my Parinirvana, so and so will attain Buddhahood. The world that he transforms will be like mine today’”.
When that Buddha enters Parinirvana, heavenly beings and humans will grieve. Then those 500 people will, one after another, continue on their path to attaining Buddhahood and continue to pass on the Buddha-Dharma. This is the same for every one of these Buddhas. When they are in the world, before they enter Parinirvana, they will always bestow predictions on those who will attain Buddhahood next. This is how it is passed down. “This is just like what I, Sakyamuni Buddha, am doing today. 2000-plus years ago, Sakyamuni Buddah said this” when He bestowed predictions of Buddhahood. His disciples will in turn bestow predictions on others, just as the Buddha did when He was in this world.
The next sutra passage says, “The magnificence and purity of their lands and all their spiritual powers, the assembly of Bodhisattvas and Hearers there, the eras of Right Dharma and Dharma-semblance and the number of kalpas in their life spans will all be just as described earlier.”
The magnificence and purity of their lands were already described in the previous passage. Also, the spiritual practitioners in that era will all be practicing the Great Vehicle Dharma. They will all cultivate Brahma-conduct, so they will be replete with spiritual powers. We discussed this previously.
“The magnificence and purity of their lands and all their spiritual powers….” Their lands are all called “Pure Kindness”. “Their lands will be pure and magnificent. In their lands of purity, people all practice the Great Vehicle Dharma, with all kinds of spiritual powers to freely transform.”
This future land will be called “Pure Kindness”. Everyone should still remember that. This land will be very pure, very magnificent. Because everyone there practices Brahma-conduct, the land will be pure and magnificent. “In their lands of purity, people all practice the Great Vehicle Dharma.” The lands are very pure, completely free of defilements. Now, we always say that this is the era of the evil world of the Five Turbidities. Actually, that land of Pure Kindness is completely pure. There is not the slightest defilement. Since everyone engages in spiritual practice and everyone is a Great Vehicle practitioner, that land will be pure.
The Great Vehicle practice of course requires one to eliminate all afflictions and ignorance, so naturally, they will attain “all kinds of spiritual powers to freely transform.” They can achieve their mind’s intent. With a pure mind, everything they can think of is so magnificent, so pure. Transforming sentient beings is very simple; they mutually share the Dharma with one another. This is using great spiritual powers to widely transform sentient beings. “The assembly of Bodhisattvas and Hearers there the eras of Right Dharma and Dharma-semblance….”
The assembly of Bodhisattvas and Hearers there the eras of Right Dharma and Dharma-semblance: The 500 bhiksus have firm spiritual aspirations, so they attain Buddhahood one after another in sequence. The name of their kalpa and land, their epithet, the people they will transform and the eras of Right Dharma, Dharma-semblance [are the same].
In this era, in the same way, the 500 bhiksus have firm spiritual aspirations. In the future their lands will be like this. Because their spiritual aspirations are firm, they will all attain Buddhahood in sequence. Why can these 500 people receive the Buddha’s prediction of Buddhahood? The Buddha wanted to say, “These 500 have firm spiritual aspirations.” Their firm spiritual aspirations extend from the past to the present and the future. For a very long period of time, these 500 people will pass it on sequentially in this way, so we know it will take a long time. They will attain Buddhahood one after another. Their “kalpa” is a reference to time. The names of their lands, the sentient beings they will transform and the eras of Right Dharma and Dharma-semblance will all be the same. The number of kalpas in their lifespans, this length of time, will be the same as described earlier.
And the number of kalpas in their lifespans will all be just as described earlier: The length of their lifespan in the world will all be no different from that of the very first Universal Radiance Buddha. Therefore their lifespan, world, ears of Right Dharma-semblance will all be like that described earlier.
The length of their lifespan in the world will all be “no different from that of the very first Universal Radiance Buddha.” Universal Radiance Buddha is Kaundinya. These 500 people are like Kaundinya, the first among them to receive a predictions of Buddhahood. Their lifespan, world and eras of Right Dharma and Dharma-semblance will all be the same as what was described earlier. This was the Buddha bestowing predictions of Buddhahood on the 500 disciples. In this sutra passage, the Buddha was impartial in His compassion, and all the disciples present were satisfied. This is because they received predictions of Buddhahood from one after another.
Then, the Buddha said to Kasyapa, “Kasyapa, you already know of these 500 who are free. The remaining Hearers in the assembly will also be like this. For those not at the assembly, you must announce this for them.”
“When we look at this sutra passage,” we can feel the Buddha’s compassion. These sounded a bit like last words. “For those who are in front of me now, I will personally bestow predictions of Buddhahood. In the future, there are still other Hearers. You, Kasyapa, are the head of the Sangha. You must do a good job of educating [them]; earnestly work to give them the opportunity to receive predictions of Buddhahood. You must help them understand that everyone can attain Buddhahood. Give them an opportunity so they can receive predictions of Buddhahood as soon as possible.”
This is saying it was not only these 500 Arhats, whose minds were free. All 1200 who had already been transformed by the Buddha would receive such predictions as well. He specifically instructed Mahakasyapa to pass on this announcement because among the disciples he was the eldest.
It was not only these 500 bhiksus, whose minds were at ease. They already had firm spiritual aspirations. The 500 bhiksus had firm spiritual aspirations, but these 500 were those present at the assembly whom the Buddha directly bestowed predictions upon. There were also Arhats who had also received teachings from the Buddha, similarly became monastics and likewise engaged in spiritual practice, but who were not there at this place now. They had been taught, transformed by the Buddha and likewise engaged in spiritual practice. They likewise had firm spiritual aspirations. So, they could also receive predictions of Buddhahood. “All 1200 people” had the opportunity to receive these predictions. “They would receive such predictions as well.” They would be able to receive them too. So, the Buddha specifically entrusted Venerable Kasyapa. “Kasyapa, you are to pass on to everyone that those 500 people are not the only ones to receive predictions. There are some who will not have the chance to see me again. There are some who will not have the chance to listen to Dharma here again. Kasyapa! In the future, you must pass on the announcement and tell them that they can also attain Buddhahood in the future,” because “among the disciples he was the eldest.” This was because Venerable Kasyapa was the eldest among the disciples, yet he also had strong leadership qualities and everyone admired him. So, the Buddha thought very highly of Kasyapa. We also know that Kasyapa would transmit the Buddha’s mind-seal. The Buddha also knew that, after He enter Parinirvana in the future, Kasyapa would have to take responsibility for gathering the Sangha to compile the sutras. So, to Kasyapa, He gave these special instructions. Kasyapa was the one who could lead the Sangha. So, “Kasyapa, you already know of these 500 who are free.”
Kasyapa, you already know of these 500 who are free: The Buddha was telling Kasyapa, “I bestowed prediction on these 500 who had already attained freedom. You already know this.”
“Kasyapa, you should understand my intent. These 500 had already received predictions here at the assembly, right now. So, you know about these 500 already. You were also here. You also saw them.” Kasyapa had also received a prediction as one of the four disciples who had received them. Then he saw these500 people also receiving predictions. “The remaining Hearers in the assembly will also be like this.” This is referring to the other Hearers. “Of the 1200 people,” these 500 had received predictions. After them, there were still 700-plus people. So, these Hearers could also receive predictions of Buddhahood. “For those not at this assembly,” the 700-plus people who were not at the assembly, “you must announce this for them,” Kasyapa should pass this on “for those today” who were not present at the assembly.”So you, Kasyapa, should earnestly take on this responsibility to thoroughly pass this down.”
For those not at this assembly, you must announce this for them: For those not attending this assembly today, you, Kasyapa, must announce this for them.
Indeed, we must pass on the Buddha-Dharma. Time passes by quickly. A lot of people still have not heard the Dharma. The Dharma we have heard must be quickly and mindfully taken to heart. After taking it to heart, we must go among the people and bear witness to the world. The Buddha’s teachings are the true principles that encompass all things in the universe. We must be mindful of what the Buddha taught. “The truth of the fundamental reality of the one nature” is that “True Suchness exists in all things.” If we mindfully contemplate this Dharma, as we interact with people and matters, we can calm our minds. When we see people, we should think of the Dharma. When we do things, we cannot stray from principles. If we can do this, won’t the Dharma abide in the world forever? A Bodhisattva from the humanistic culture mission came back [to the Abode] and shared how, for the program “Looking Back on Tzu Chi’s Path,” she had to quickly go and conduct interviews on the origins of Tzu Chi. She sought out the people involved from the very beginning. She found them and gathered everyone together so they could meet up with each other. She also came to Hualien, as she started from eastern Taiwan. To find the earliest stories, she had to start from the east. She found a group of elderly Bodhisattvas in eastern Taiwan and gathered them together. Then she went to northern Taiwan. In the early days, what were the causes and conditions that led us to go from the east to the north? She invited those from northern Taiwan back here. Then for central Taiwan, what were the causes and conditions? Central Taiwan’s origins also came early on. So, volunteers from central Taiwan were also invited back. Her search continued. This search led her to southern Taiwan. In this way, one stop after another, she gathered those Bodhisattvas who with their early aspirations helped form the Four Missions. [She] went and listened to their sharing. One stop after another, with the spirit of a hen hatching her egg, she found ways to continue to recount the story. There was a young woman who said, “Master, I am very touched! Every day I listen to the Dharma. Didn’t Purna Maitrayaniputra go to foreign lands to transform sentient beings and bring back the entire group?” Take Lin Yongxiang for example. She brought up the time she went to interview him. A large group of people sat in the lecture hall, and the experienced volunteers came to share. Then, Mr. Lin stood up and said, “If I brought you into Tzu Chi, please stand up.” Wow! There was a loud sound [of chairs moving]. There was no telling how many dozens of experienced Tzu Chi commissioners stood up. He brought all of these people into Tzu Chi. These commissioners then brought in more. They said there has been eight “generations”. One “generation” gives rise to the next; each person brings in dozens more people. The Dharma should be passed on in this way. So, we must continue to listen to the Dharma. We listen to the Dharma, teach it and transmit it, and we even put it into practice. By doing this, by leading people and transforming them this way, today we have fully established the Four Missions and Eight Footprints.
The Buddha-Dharma must be transmitted. We are in the evil world of the Five Turbidities, but the Dharma is like water; it can bring purity to people’s hearts. When minds are pure, naturally the world will be pure. To do this, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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