Explanations by Master Cheng-Yan
Subject: Diligently Engage in the Four Practices (四修精勤 因圓果滿)
Date: January.01.2018
“The goodness that is achieved is called virtue. The path that enables this accomplishment is called conduct. This means we must perfect our blessings of virtue and wise conduct. With all practices, we accumulate merits and virtues. The Four Practices are extended practice, uninterrupted practice, practice with nothing further and practice with reverence. We must practice these with diligence. We must actualize the Three Flawless Studies and Six Paramitas in all actions. With the Three Directives, we will perfect our causes and fruition.”
We must be very mindful. The goal of our spiritual practice, what we hope to accomplish, requires us to always be mindful, to be earnest and diligent. Then naturally, “The goodness that is achieved is called virtue. The path that enables this accomplishment is called conduct.” This is virtuous conduct.
Virtue is something we must constantly accumulate. As we deal with people and matters in our daily living, we must take the teachings we understand to heart and give of ourselves through spiritual practice. This is virtue. In order for us to accomplish this, we must always follow this path. What is this path? It is the great direct Bodhi-path, which is the path to enlightenment. As Buddhist practitioners, the Buddha teaches us that now we must begin to enter the Bodhisattva-path.
The Bodhisattva-path is the path of awakened love. [The Buddha] hopes for us all to take the Dharma to heart and walk upon the Bodhisattva-path of awakened love. This is the path we should take. The path we need to follow is that of “blessings of virtue and wise conduct.” In our practice and daily living, as we interact with people and deal with matters, there are multitudes of sentient beings and many afflictions and hardships.
We should cultivate blessings for those who are suffering and cultivate wisdom for those who are afflicted, [We must do this] because wisdom is only gained through experiencing afflictions. That is why we often say the phrase, “Afflictions are Bodhi.” Does this mean that we need to constantly give rise to afflictions? Not at all.
We have heard the Dharma and understood its principles; now we must implement them in our daily lives. Sentient beings have all kinds of afflictions and ignorance. While living among the multitudes of sentient beings who are filled with afflictions and ignorance, we need to follow the saying, “Bystanders see clearly, whereas participants are deluded.” Because of their afflictions, people end up opposing each other. They cause one another to give rise to afflictions. Everyone believes that they are doing the right thing and that their way of thinking is correct. They never question themselves, “Did I do something wrong? Is my way of thinking mistaken?” Everyone thinks they are right and are not wrong, so they believe that other people are wrong and end up opposing one another. We see this kind of situation among everyone. We understand that bystanders see clearly; [as bystanders,] we can clearly discern what is right from what is wrong. But what method do we use [to make things right]? We know that this is not how things should be. Why don’t people correct their mistakes if they are capable of doing so? This is all just a matter of our thoughts. When surrounded by the ignorance of others, we can see things clearly and develop our wisdom. When we see other people opposing one another, we can heighten our vigilance and remind ourselves that this is not acceptable. We need to open our hearts and be accommodating. Isn’t this the wisdom we attain from being in the midst of afflictions? If we are capable, we can advise these people who give rise to ignorance and afflictions. If we have the capability and the karmic conditions to guide them and resolve the conflicts among them, we will gain countless merits and virtues. This is what it means to cultivate wisdom. We cultivate it in the midst of afflictions.
When we see people who are suffering from poverty, illness, disaster and hardship, we cannot bear for them to suffer. By going among them, we have the opportunity to help them. This is called cultivating blessings of virtue. Thus, we cultivate blessings by going among people and gaining wisdom from their afflictions. If we cultivate blessings and wisdom like this, we are accepting the teachings and increasing our blessings and wisdom. We must always be mindful.
“The path that enables this accomplishment is called conduct.” This means we need to walk the Bodhi-path. If we do this, we will naturally come to perfect “blessings of virtue and wise conduct.” So, “With all practices, we accumulate merits and virtues.” All practices, all spiritual practice, means that is sentient beings live in suffering, we will help relieve their suffering. If they live in the midst of afflictions and suffer the torments of the body and mind, we can likewise advise and guide them. This is how we accumulate [merits and virtues]. This is referred to here as “all practices”. Whether we are cultivating blessings or wisdom, we are continuously accumulating them; this is all merits and virtues. Merits are internal cultivation, whereas virtues are external practice. We may clearly understand these principles, but we still need to put them into action; only when we are able to do this have we attained merits and virtues.
These are accumulated; we must accumulate merits and virtues. Everyone should remember that for a period of [time], I was constantly talking about the Four Practices. The Four Practices teach us that we need to practice constantly. We must engage in extended practice, uninterrupted practice, practice with nothing further and practice with reverence. In our daily lives, in every minute and every second, we need to engage in continuous, extended practice without any interruptions. We must take the Dharma to heart. In our daily living, while going among people, we must continue to practice with nothing further. [In response to] life’s suffering, we need to do as much as we can [to relieve them]; we must not stop until there is nothing further. We should just continue doing it and never let anything slip by us. As long as we can hear about something and can do something about it, we must not let it slip by. This is called “practice with nothing further.” We must make use of everything in our lives until it is enough; this is the meaning of “nothing further”. With whatever we can see, we must do whatever we can; this is what it means to “practice with nothing further.” We must do everything with reverence and respect. In our spiritual practice, in dealing with people and matters, we must have reverence and respect, because all people are future Buddhas. I really want to emphasize this. All sentient beings intrinsically possess the Buddha-nature; they all have it. Everyone has the nature of True Suchness. So, as long as the causes and conditions arrive, they will naturally draw near the Dharma and engage in spiritual practice. If they diligently engage in spiritual practice, they can also attain Buddhahood. It is not just us who listen to the Buddha-Dharma. There are still many who have not yet heard it and are currently confused and afflicted and continue to create ignorance.
Perhaps if they have the causes can conditions to hear the Buddha-Dharma, they too will be very earnest and diligent, more diligent than we are in our practice. They may even attain Buddhahood before us! Perhaps those we are helping right now might have the causes and conditions to attain Buddhahood in the future earlier than we do.
Therefore, in everything that we do, whenever we are helping others, we need to treat everyone with respect. I often tell everyone that [we must have] “gratitude, respect and love.” Not only must we help others, we must also be grateful. Because we must respect them, the unconditional love that we give them is one of respect and gratitude. This is what we do as we walk the Bodhisattva-path; Every day, we put these teachings into practice. So, we continue to develop our wisdom. This path is [to be] fully on with the Bodhisattva-path. We continuously cultivate blessings and wisdom, and also continuously accumulate all practice. In order to accumulate all practices, we need to have the Four Practices. During our regular spiritual practice, we never deviate from the Four Practices; then we are accumulating these in every second. With extended and uninterrupted practice, we dedicate our whole lives until there is nothing further. There is no time at all that we consider our own; we dedicate ourselves completely to serving. We must be very diligent and earnest. So, we need be very mindful.
This is how we must engage in spiritual practice. Only then will we be able to “actualize the Three Flawless Studies and Six Paramitas in all actions.” The Three Flawless Studies, which are precepts, Samadhi and wisdom, are essential. As we listen to the teachings, we need to contemplate them thoroughly and put them into practice. As for the precepts, since we are engaging in spiritual practice, we need to follow our rules and standards without ever deviating. We must guard against wrongs and stop evils, “refrain from all evil and practice all that is good.”
These are the precepts. As for Samadhi, our mind needs to be focused, and our resolve needs to be firm. We need to constantly practice Samadhi and wisdom. In our daily lives. We cannot allow ourselves to become confused. With a single slip of the mind, we will right mindfulness and slip into confusion. Thus, we need to follow the precepts, Samadhi and wisdom as we listen, contemplate and practice. This must happen in our daily lives.
Next, we need to actualize the Six Paramitas in all actions. This is all very simple, and is all within our daily living. As long as we can take good care of our minds, we go among people and perfect our character. We must always take care with our character; when we perfect our character, we are in perfect harmony with the principles. Then we can perfect our conduct. Only when we perfect our conduct and character can we perfect our principles. We want to perfect everything. To be perfect is to be in complete harmony.
Of course, if there are any flaws, we need to fix them immediately. But when dealing with others, we need to look at the ways that they are perfect instead of looking at their imperfections. If we only look at their shortcomings, we will always be dissatisfied with them. If we are always dissatisfied with them, how can we practice with reverence and respect? There is a Jing Si Aphorism that states, “If we do not look at the chipped edges of a cup, the whole cup is perfect.” It can still be put to good use. This way, in our interpersonal relationship, we can empower one another to help those who have no power at all. When we want to transform sentient beings, we cannot expect that overnight we will be able to teach everyone and have them follow our wishes. In our own conduct, are following the wishes of Buddhas and Bodhisattvas? We might still be very far from this. We only ask that other people do what we want, but do we ever go along with what other people want? We must think about other people’s [perspective], by coming from the standpoint of harmony we can achieve perfection in all things.
So, we must “actualize the Three Flawless Studies and the Six Paramitas in all actions.” We need to be very mindful in our daily lives. When dealing with people and matters, we should never deviate from the Four Practices. We need to “actualize the Three Flawless Studies and Six Paramitas in all action. [The Buddha taught] the Bodhisattva-path in this sutra’s Chapter on Dharma Teachers in hopes that we can perfect our causes and fruition with the Three Directives.
The Three Directives are entering the Tathagata’s room, putting on the Tathagata’s clothing and sitting on the Tathagata’s seat. “Great compassion is the room, gentleness and patience are the clothing, and the emptiness of all phenomena is the seat.”
If we can do this, won’t we perfect our causes and attain fruition? These are the things that we should practice. Thus, “The goodness that is achieved is called virtue.” While we are engaging in spiritual practice, we are cultivating blessings of virtue and wise conduct. This is how we proceed. All of our blessings and wisdom are being accumulated through all practices. To accumulate them, we need to engage in the Four Practices. The Three Flawless Studies and Six Paramitas must be actualized in all actions. We also must follow the Three Directives. We have been discussing these teachings for such a long time. Everyone, please be mindful! We need to understand the intent behind these teachings. This is the Buddha’s one great cause and what He came to the world to teach. Most importantly, He hoped for every one of us to be able to succeed [in their practice]. To succeed is to return to our intrinsic nature of True Suchness and comprehend our wisdom that is equal to the Buddha’s. Actually, the path to Buddhahood is right by our side. Therefore, we need to be mindful in our daily living. The previous [sutra] passage says, “If they forget passages or verses, I will teach them to help them attain keen comprehension.”
If they forget passages or verses, I will teach them to help them attain keen comprehension. Those people who are replete with this virtue, or expound to the fourfold assembly, or read and recite the sutra in empty places will all be able to see my body.
If we forget about the words of the sutra or the meanings behind them, if we do not know how to explain them or how to put them into practice, at this time, the Buddha “will teach [us] to help [us] attain keen comprehension.” At this moment, the Buddha will manifest His pure and radiant body to remind us what we had forgotten and help us attain keen comprehension. “I will teach them to help them attain keen comprehension. Those people who are replete with this virtue, or expound to the fourfold assembly, or read and recite the sutra in empty places will all be able to see my body.”
This is the Dharma-body of Sakyamuni Buddha. He manifested His pure and radiant body. Actually, His pure and radiant body is the Dharma. When it comes to the Dharma, so long as we are sincere and mindful, amidst the assembly, we will naturally know how to actualize the teachings among people. In times of hardship, our benefactors will naturally appear to come and help us. Or, we will suddenly be inspired and our difficulties will naturally be resolved. By helping ourselves, we help others. Then we can come together with many people and resolve difficulties. So many teachings cannot be realized by just sitting here listening or teaching.
In reality, the Dharma can be found everywhere. Every single thing teaches us the Dharma. Anything can suddenly inspire us with an idea; if we cannot solves this [problem] here, sometimes by seeing that thing there, it allows us to resolve this difficulty. In so many situations, it is the Dharma helping us [to resolve things]. We must mindfully seek to experience this.
The following [sutra] passage says, “If those people are in empty places, I will dispatch heavenly beings, dragon kings, yaksas, ghosts, spirits and others to be the assembly listening to their teachings. These people teach the Dharma with joy and do so in different ways without hindrance. All Buddhas safeguard them so they can bring joy to the assembly.”
If there are people in empty places, places completely without other people, as long as they uphold the Dharma, their minds will always be filled with this perfect teaching. Every thought they give rise to is reverent, so all Dharma-protectors can hear the words of their hearts. Thus, as spiritual practitioners, we need to pay great attention to every thought we give rise to. When we think about the Dharma, Dharma-protectors will naturally be around us. When we contemplate the Dharma, when the words of our heart teach the Dharma, naturally, heavenly beings dragosn kings, yaksas, ghosts, spirits and others will all listen to the words of our hearts expounding the Dharma. They will serve as “the assembly listening to [our] teachings.” So, “These people teach the Dharma with joy.” Those who want to teach the Dharma need to constantly think about how they should teach it.
They think, “I will be giving a class tomorrow. I need to prepare for that lecture immediately. Once I have prepared the lecture, I need to quickly practice giving it.” Many people who give speeches, or those who are learning to give speeches will recite it quietly to themselves. Students do this too! I need to memorize the class materials.
It is the same principle. While students memorize class materials, they also have Dharma-protectors around them; hard work results in achievements. The principle is the same. Moreover, when we allow this perfect teaching to fill our hearts completely, we can make use of this Dharma in our heats all the time in our daily living. Then every thought we give rise to will be speaking the Dharma. Naturally the Dharma-protectors will be the ones listening to us teach the Dharma. This is because we teach the Dharma with joy.
Those who love to teach the Dharma naturally have the Dharma in our thoughts at all times. We are always surrounded by Dharma-protectors and people who listen to the Dharma, which helps our minds be free of hindrances so we can go among people without any fear. Didn’t we discuss this before? We can go among people without fear or hindrances because we are safeguarded by all Buddhas. We must mindful seek to comprehend this; when we give rise to one thought, all Buddhas of the trichiliocosm will be around us.
So, we “can bring joy to the assembly.” This requires us to be mindful. If we are in an empty place, a quiet, tranquil space, we can “cultivate and discipline our minds.” We need to collect our minds.
If those people are in empty places: This refers to people who, in quiet and tranquil places, cultivate and discipline their minds.
We are so busy most of the time. When we must [deal with] many people and mattes and are very busy, we must focus single-mindedly on what we are doing. After we have taken care of these matters and the people around us have gone, we need to quickly collect our minds and mindfully contemplate. Why do people have so many afflictions like this, have ignorance that cannot be resolved? When faced with this ignorance they cannot escape, how can we help these people free themselves from it? First, need to calm ourselves down. So, we must be “in quiet and tranquil places.” We leave the places which are busy and noisy and stay in quiet and trqanquil places. There, we need to earnestly concentrate our minds.
Those people [are like those in] a later chapter called “the Chapter on the Practice of Bringing Peace and Joy.” There is sutra passage that says, “In empty spaces, they cultivate and discipline their minds, abiding peacefully, as unwavering as Mt. Sumeru.”
This is how we must engage in spiritual practice. We need to settle our minds. No matter how noisy or bothersome [the world is], our minds must still abide peacefully, as unwavering as Mt. Sumeru. This chapter in the Lotus Sutra, the Chapter on the Practice of Brining Peace and Joy, teaches us how to have our minds abide peacefully, as unwavering as Mt. Sumeru. This is where we need to put in our effect. The sutra passage says the following, “I will dispatch heavenly beings, dragon kings, yaksas, ghosts, spirits and others to be the assembly listening to their teachings.”
I will dispatch heavenly beings, dragon kings, yaksas, ghosts, spirits and others to be the assembly listening to their teachings: The eight classes of Dharma-protectors vow to protect the Buddha-Dharma. Now that these Dharma teachers read, recite, expound and teach [this sutra], the Buddha dispatches them to be the assembly listening to their teachings.
The eight classes of Dharma-protectors have already been taught and transformed by the Buddha. Therefore, they vow to protect and uphold the Buddha-Dharma. Right now, although the Buddha is removed from us by over 2000 years, to this day it is the same. So, in the Chapter on Dharma Teachers, it says that as people read, recite, expound and teach [this sutra], the Buddha will dispatch the eight classes of Dharma-protectors whom He has already taught and transformed. They have already made vows to protect and uphold the Buddha-Dharma. So, the Buddha is telling us that the people who uphold the sutra, when out amongst many people, will have Dharma-protectors with them. Or. If they are in an empty space that is tranquil and quiet, with no human voices, the Dharma-protectors will still be with us. With every thought we give rise to they will still come to listen to the Dharma, to our inner voice, to the Dharma in our heats. All Buddhas and Bodhisattvas teach and transform sentient beings.
Similarly, heavenly beings, dragon kings, ghosts and spirits are forever protecting the Dharma. By the same principle, when we ordinary beings form aspirations and accept the teachings, we can also attain the support and protection of these Dharma-protectors. We need to put our heart into realizing this. “These people teach the Dharma with joy and can discern it without hindrance.”
These people teach the Dharma with joy and can discern it without hindrance: This mean, when the Dharma teachers expound it for all people, they excel at discerning it and teach it with unhindered joyful eloquence.
Those who teach the Dharma with joy can discern all the different teachings. To help everyone understand they use matters to help them grasp the principles. Because there are many worldly matters and many afflictions, the Buddha expounded the Dharma to resolve the world’s afflictions; He prescribed this medicine according to the suffering of the world.
Thus, the Lotus Sutra is the wondrous medicine to treat the world, the right medicine for the illness. Because of this, there are many teachings. For people who take joy in teaching the Dharma, “If you don’t understand this, it’s no problem. I will just use another analogy to explain. You still don’t understand? No problem. I will accompany you for a long time and use all kinds of methods, based on whatever situations you encounter, to tell you that this teaching is like this.”
So, among the Buddha’s teachings, there are the Nine Divisions of Teachings. We already explained this in the Chapter on Skillful Means. So, [the Buddha] uses analogies. For many teachings, the Buddha uses analogies according to sentient beings’ different capacities. This is like prescribing medicine according to the illnesses. Thus it says, they “can discern it without hindrance” Those who teach the Dharma with joy are not afraid of how stubborn sentient beings are. They have to mindfully discern sentient beings’ capacities and spend a long ime teaching and transforming them. The Buddha was able to wait for sentient beings for more than 40 years before He began to reveal the perfect teachings; only then did he begin to teach the True Dharma of the One Vehicle. This was because He did not have enough time. However, the Buddha manifested in this world according to the lifespans of this world. Although His causes and conditions for that life, His lifespan, had already come to an end, He left this life to return again. He left this life to enter Parinirvana, the great Nirvana. Yet He would still come again to this world according to the capacities [of sentient beings]. The Buddha [has done this for] dust-inked kalpas because He is the guiding teacher of the Three Realms. His students have not graduated yet, so this teacher cannot rest. So, [He is the] “guiding teacher of the Three Realms” and the kind father of sentient beings. He will absolutely continue to return. If we have the resolve to teach the Dharma with joy for sentient beings, we must still discern it. “This means when the Dharma teachers expound to all people, they excel at discerning it.” They must make these kinds of discernments and “teach it with unhindered joyful eloquence” They must have this joyful eloquence.
In saying “teach with joy,” there are two meanings: First, Bodhisattvas, on attaining supreme Dharma, take joy in expounding it to sentient beings. Second, knowing what sentient beings desire and delight in, they expound the Dharma for them accordingly. The first meaning takes the teachers’ feelings of fitting joy to explain “joy”. The second meaning takes the listeners’ wishes to explain “joy”.
“Teach with joy” has two kinds of meanings. The first is that “Bodhisattvas, on attaining supreme Dharma, take joy in expounding it to sentient beings.” They have already understood this Dharma. Now, they are unsummoned teachers. They are not asked to expound [the Dharma], but they take joy in expounding it. They go everywhere to share good teachings, to share their realizations with everyone to help them understand. Because they have formed Bodhisattva-aspirations and want to cultivate the Bodhisattva-practice, they transform sentient beings and expound the teachings without being asked to. This is teaching with joy; they are happy to teach and help everyone understand [the Dharma].
Second, “knowing what sentient beings desire and delight in, they expound the Dharma for them accordingly.” They know that sentient beings have the resolve to seek the Dharma, so they take joy in expounding the Dharma to them. They expound all the teachings to sentient beings without any reservations.
“Teaching with joy” has two other kinds of meanings. The first meaning is that the Dharma-teachers feel fitting joy. “This time is the opportunity I most look forward to. With these karmic conditions, I am willing to expound this Great Vehicle Dharma for everyone to listen to.”
The second meaning is that the listeners are joyous and willing to listen to the Great Vehicle Dharma. After hearing it, they are willing to accept it and mindfully seek to comprehend the profound meanings of the Great Vehicle Dharma. Those who want to expound the Dharma hope to be able to teach the Great Vehicle Dharma so that everyone will be able to understand it. The people who want to listen have Great Vehicle capacities and are willing to put the teachings into practice. They are willing to delve deeper and practice the wondrous and profound Dharma of the Bodhisattva Way. They are willing to do this. Thus, this is called teaching the Dharma with joy.
In other words, “Bodhisattvas adapt to the capacities of all sentient beings. Whichever Dharma they enjoy listening to, Bodhisattvas will teach it harmoniously and smoothly. Thus it is the wisdom of unhindered joyful eloquence.”
Bodhisattvas use the same methods as the Buddha. They use the Buddha’s methods [to teach] sentient beings according to their capacities and needs. Beginning with the teachings for those with limited capacities, [they taught] the Agama, Vaipulya and Prajna teachings based on sentient beings’ capacities; they also guided them patiently. “Bodhisattvas will expound it harmoniously and smoothly.” Regardless of whether it is the limited teachings or the Great Dharma, the people who expound the Dharma always follow sentient beings’ capacities. They do so harmoniously and without obstructions. They expound the Dharma smoothly without any hindrances. This is called the “wisdom of unobstructed joyful eloquence."
In the Buddha-Dharma, we must also learn the Four Unobstructed Wisdoms, unobstructed meaning, unobstructed rhetoric, unobstructed Dharma and unobstructed joyful eloquence. We need to learn all of the Four Unobstructed Wisdoms. Thus, “All Buddhas safeguard them so they can bring joy to the assembly.”
All Buddhas safeguard them so they can bring joy to the assembly: Because they are safeguarded by all Buddhas, they can lead the listeners to give rise to great joy.
All Buddhas safeguard them because Buddhas wat sentient beings in the world in the future to comprehend this Great Dharma. Thus, they are safeguarded by all Buddhas.
The following sutra passage says, “People who draw near the Dharma teachers will quickly attain the Bodhisattva-path, People who follow these teachers and learn will be able to see Buddhas as numerous as the Ganges’ sands.”
Dharma teachers mindfully expound the Dharma. They work hard and deeply immerse themselves. They put their heart into giving this perfect teaching, in hopes that everyone will be able to understand it and take it to heart. With Dharma teachers like this, many people will come to listen to them. “People who draw near the Dharma teachers will quickly attain the Bodhisattva-path.”
People who draw near the Dharma teachers will quickly attain the Bodhisattva-path: If people can draw near the teachers who expound the Dharma, they can quickly bring to fruition the Bodhisattva-path.
When we understand and comprehend the teachings expounded by the Dharma teachers, we will immediately form aspirations. Therefore, we “will quickly attain the Bodhisattva-path.” Indeed, we need to quickly take action. As we take action, we will realize [the Dharma]. After doing this, we give rise to joy. Then, we will naturally “attain the Bodhisattva-path.” As we walk along this path, we will be very happy and will continue to walk it. If we draw near the Dharma teachers, we “can quickly bring to fruition the Bodhisattva-path.” This is what the Buddha said.
Draw near: We must not deviate to the right or left; but be like a shadow following the shape. If we draw near them but do not accept their teachings, our closeness will not be beneficial. For those who draw near, follow, attain the Path and see the Buddha, by practicing the causal actions of Bodhisattvas, they will attain the virtuous fruits of all Buddhas because they never deviate from this wondrous Dharma.
When we say “drawing near”, it means that “We must not deviate to the right or left, like a shadow following the shape.” Thus we always draw near [the Dharma teachers]. However, if we draw near them but do not accept their teachings, it will not be beneficial to us. This is what we discussed yesterday. We need to draw near [the Dharma teachers], but we also need to accept their teachings. If we can do so, “Those who draw near and follow [can] attain the Path and see the Buddha.” If we can draw near them and accept their teachings, we can naturally attain the Path. We will be able to walk this Bodhisattva-path. “By practicing the causal actions of Bodhisattvas,” by following how Bodhisattvas engage in causal practice, “we will attain the virtuous fruits of all Buddhas.” We will be able to refrain from deviating, so we will “never deviate from this wondrous Dharma.” We need to comprehend [the Dharma].
In order to attain Buddhahood, we first need to practice the causal actions of Bodhisattvas. Then, we will be able to attain the virtuous fruits of all Buddhas. We must never deviate from this wondrous Dharma. The Wondrous Dharma Lotus Flower Sutra tells us that only by practicing the causal actions of Bodhisattvas, can we attain the virtuous fruits of all Buddhas.
“People who follow these teachers and learn will be able to see Buddhas as numerous as the Ganges’ sands.” If we can follow the Dharma like this “and learn from these teachers, then through this sutra, we will be able to meet Buddhas of the Three Periods as numerous as the Ganges’ sands.” “This is inseparable from our original mind.”
In summary, Buddhas as numerous as the Ganges’s sands are inseparable from our original mind. This is because we posses. There are Buddhas in the past, present and future. There are as many Buddhas as the Ganges’ sands. Because there are infinite sentient beings, as many as the sands of the Ganges river, there are also infinite Buddhas, as many as the sands of the Ganges River. This is what we need to learn.
Learning the Buddha-Dharma is all about our mind. Therefore, we need to put effort into being mindful and applying the teachings in our daily lives. The goodness we accomplish in our daily living comes from applying the teachings we listen to every day in our lives. The Buddha-Dharma is in our daily living. The Buddha-Dharma is all about living our lives for the sake of giving. Therefore, I hope we will all always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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