Explanations by Master Cheng-Yan
Subject: All Phenomena are of One Nature (諸法一性 萬相一如)
Date: February.22.2018
“Those Buddhas each dispatched an attendant bearing flowers to express Their reverence and respect. According to etiquette, They paid Their respect, following the rules of ceremony. The manifestations of the Buddha instructed Their attendants to extend respect on Their behalf. All phenomena are of one nature. Their appearances differ in myriad ways; it is always like this.”
Listen carefully. This refers to how the Buddha’s manifestations dispatched Their attendants bearing flowers to express Their sincerity and respect. We must understand that the Dharma is what the Buddha came to teach us because He wanted everyone to be able to accept the teachings of the Buddha-Dharma and take them to heart. Not only must we take the Dharma to heart; we must also respect it, “respect the Dharma and take it to heart.” This is the meaning of our common saying, “Respect the teacher and the Path.” We have respect for the Buddha. The Buddha came to this world for one great cause. With His compassionate heart, He viewed all sentient beings as His only child. He hoped that all sentient beings could inherit His teachings and pass them down as a lineage. This is just like how a father’s bloodline and family lineage can be carried on through His children to be passed down forever.
It is the same principle. This is why we call [the Buddha] the kind father of the four kinds of beings. A kind father teaches his children; he is like a teacher. So, a teacher is like a father, and a father is like a teacher. Thus we must all treat the Buddha’s teachings as if we are passing down a family lineage. So we call this, “transmitting the Dharma-lineage.” This is the meaning. So, with all Buddhas and the Buddha’s manifestations, if we speak of the Buddha’s many manifestations, everyone should understand very clearly that the Buddha’s many manifestations are those who have accepted the Dharma into Their hearts. Their hearts were one with the Dharma. They should all have eliminated their afflictions and purified the ground of their hearts; this means they have taken the Dharma to heart. Have we taken the Dharma to heart, or not? When I hear you all describe the Dharma I teach, does the meaning my disciples convey come close to [to my meaning]? You do not need to repeat it word for word, but the concepts must not deviate. You can explain this Dharma using different methods to draw analogies. By making good analogies to the Dharma, the Dharma can be understood. This is how we communicate the Dharma-lineage. When it comes to people, matters and things, if we can successfully apply these principles to people, matters and things, this [helps us] to pass down the Dharma-lineage.
For different people, we use the same Dharma, but we employ different analogies so that they can understand it. So, one teaching can be made to suit any occasion; any teaching can be given in relation to many people, matters and things as long as its principles are taken to heart. So, “Those Buddhas each dispatched an attendant.” The manifestations of the Buddha had already spread the Dharma to many people. Sakyamuni Buddha needed to bear witness to the gathering of His many manifestations. So, it was not only the Dharma that was coming, but those who had been transformed as well. Having come, They needed to follow the rules. Those who had accepted the Dharma needed to follow proper etiquette as They came. So, “They each dispatched Their attendants bearing flowers to express Their sincere respect.” The Dharma had already been spread, and Those who applied it had now begun to arrive. Having come, They had to express their sincerity according to the rules of etiquette. So, “according to etiquette, They paid Their respect.” This was the proper etiquette. To show our respect for the teacher and the Dharma, we must follow the rules of etiquette. When we meet others, we must quickly greet them. This means we must ask if they are well. These are the rules of etiquette we must follow.
So, “The manifestations of the Buddha instructed Their attendants to extend respect on Their behalf,” is referring to this. The Buddha-Dharma does not break with etiquette. This is because the Buddha-Dharma devotes a great deal of attention to [proper conduct]. “Through propriety, [we manifest] the principles.” Principles and etiquettes are one and the same; we [demonstrate] the principles through propriety, thus putting the focus on our proper conduct. So, “All phenomena are of one nature. Their appearances differ in myriad ways; it is always like this.” All phenomena are of one nature. All phenomena share the same nature. The Dharma-nature is the same in all of them. The principles are such that “by grasping one truth, we understand all truths”. The true principles are at source of the Dharma. If we understand the source of the Dharma clearly, we can successfully [use it] to explain all kinds of people, matters and things. So, “All phenomena are of one nature.” The Dharma has only one source. It is very simple; the principles have the same source.
Thus all phenomena are of one nature, yet “their appearances differ in myriad ways”. There are so many of us, and everyone is unique, yet we are all “human”. We are all referred to as people. However, each individual has their own name. “What is this person’s name? What is this person’s surname?” So our given names and surnames are all different, but all of us alike are called “people”. People are more or less similar in appearance, but if you look closely, we are all different. Although we all have four limbs, stand upright, have one head with seven orifices, when we look closely, we can see differences. So, it says “All phenomena are of one nature”. We all have the same bodily organs, yet our “appearances differ in myriad ways,” making us all different. It is the same principle; it is always like this. Every one of us has a nature of True Suchness. Our intrinsic nature of True Suchness. Your nature of True Suchness, my nature of True Suchness, our natures of True Suchness, and the Buddha’s nature of True Suchness all share the same principles.
The principles is the same. We are unenlightened begins; this is why we will differ in myriad ways. We unenlightened begins are full of afflictions. Afflictions create our myriad differences, giving us all many appearances. Everyone goes their own way, and everyone thinks their own thoughts. Each of us does our own thing; each of us…. There are many different ways of living. When it comes to our ways of living, actually, it does not matter what our lifestyle is; in the end we are all the same. Our one nature of True Suchness, our intrinsic nature, is one with all Dharma. All Dharma retire to our intrinsic nature of True Suchness. We should understand this clearly. The Buddha’s manifestations [were summoned by] Sakyamuni Buddha. When Sakyamuni Buddha was on Vulture Peak, He called for all His many manifestations to come. This is the principle; if we can be very clear on this and understand the principles, then our thinking and perspectives will not deviate too far from the Buddha’s.
So, the stupa of treasures had emerged. This represents the Five Vehicles, surpassing the Five Vehicles, and drawing near to the realm of the Buddha. The Buddha had gathered all the Dharma together, returning its myriad teachings to one.
From this we know that the manifestations did not all need to be named Sakyamuni. When it says “I,” those in different lands had different names. This fulfilled Many Treasures’ vow, for the many manifestations had to be gathered. Although Joyful Eloquence had heard the voice, he had had yet to see [the Buddha’s] appearance. So, he requested to see the Buddha’s entire body to resolve doubts and engender faith.
From this we know that “the manifestations were not necessarily named Sakyamuni”. His manifestations were not necessarily named Sakyamuni. No matter who we are, as long as we take the Dharma of Sakyamuni Buddha to heart, we can teach and transform others using methods similar to the Buddha’s. In every age [these manifestations] take on a different form. We follow this unchanging True Dharma to teach and transform all beings in a way that is suited to the times. Thus, we can forever sustain the Dharma and keep it relevant. By elegantly adapting it to this world, we can appropriately respond to the world’s endless turbidities and contaminations. If we can apply the Dharma’s etiquette, its principles and its way of appearing, one by one we can clear away these many turbidities. Thus we transform turbidity into purity and evil into goodness.
This is what it means to journey upon the unchanging true principle, the principles of the one reality of all Dharma. This is how we can pass our lineage on. In different eras, we will be able to adapt to sentient beings and transform them. This is [power of] the Buddha-Dharma. By grasping one truth, we understand all truths. We will be able to understand. So, “When it says “I,” those in different lands had different names.” This was discussed in the previous sutra passage.
The same teachings [can be applied] in different countries, and different people can spread the same Dharma. This pure Dharma has spread so that it now pervades infinite realms. Many different people are all able to spread it. No matter what language one speaks, whether it is Taiwanese, Mandarin, which is even more common, or English, they can hear it and understand it. In these different languages, [they spread] the same teachings. Also, there are different religions that also apply the same principles in the world. They are universally understood. So, “When it says “I,” those in different lands had different names.” We often say that all teachings return to one. So many teachings can be brought back together for they are all part of the same principle. No matter what religion it is, [the teachings] do not deviate from love. Love… is it the benevolent love [of Islam]? Is it the [Christian] caritas? Is it [our own] great love? What [encompasses] all of these is “unconditional loving-kindness” and “universal compassion”. With the people we love, there are no limitations due to boundaries. So, we must go everywhere and serve others. No matter which religion we follow, we all have the same idea. So, we could say that it does not matter what country we are from, what methods we employ or what names we use as long as we can understand this principle. So, it says, “in different lands”. They do not need to be from the kingdom of Kapilavastu. Even in China or Taiwan or in any other country, this Dharma can be understood. No matter what our religion is, it is the same; the principles of the perfect teaching can be used by any religion. Sometimes, we will hear other religious teachings. In fact, some of their stories and the causes and conditions in our own stories from the Buddha-Dharma are all quite similar [to each other]. This is what it means to have different names. “Those in different lands had different names“. Right now we using our own name as we continue to pass down [the Dharma]. The name [used by] the next generation will also be different.
In summary, the Dharma can be adapted to all matters, allowing us to apply [its principles]. It can go by different names, but in practicing it, everyone can understand the Dharma. “By grasping one truth, we understand all truths”. It is the same principle. So, “This fulfilled Many Treasures’ vow, for the many manifestations had to be gathered”. Now, in this passage of the sutra, Many Treasures Buddha’s stupa had appeared. Sakyamuni Buddha began to explain Many Treasures Buddha’s vow. He made this vow because He lacked affinities in the past. This reminds us that we must truly work to form good affinities so that we will not lack affinities. So, we must form more good affinities with people. Does everyone understand what affinity. Many Treasures Buddha lacked? [He lacked someone] to request the Dharma. So, He regretted that He had not gotten to teach the Lotus Sutra when His time was up and He entered Parinirvana. He also had to be in accord with worldly lifespans. He had taught the Dharma, but He still lacked the causes and conditions to completely teach the Dharma of the Lotus Sutra. No one had come to request the teachings from Him, and He felt regret for this.
So, when He was about to enter Parinirvana, He [expressed] His hope to His disciples. He instructed His disciples to build Him a stupa, and His entire body was [placed] inside the stupa. Now, wherever the Lotus Sutra is taught, His stupa of treasures will emerge from the ground. It was Sakyamuni Buddha who told Many Treasures Buddha’s story on His behalf. This Buddha had vowed to come listen to the sutra because He was unable to teach it, so He came to affirm it for everyone. This past Buddha came to listen to this sutra and affirm that the present Buddha had completed the perfect teachings, which is the True Dharma.
So, “This fulfilled Many Treasures’ vow”. This was His vow, and Sakyamuni Buddha responded to it. Thus it was “fulfilled”. Yet “the many manifestations had to be gathered”. It was the manifestations of the Buddha that all had to be gathered together. Keep in mind that Many Treasures Buddha’s stupa came “for the purpose of listening to the Dharma”. This is what the sutra says, “for the purpose of listening to the Dharma”. He wanted to listen to the Dharma. So, the Buddha, Sakyamuni Buddha, called together all His manifestations to return. All [the principles of] the Dharma had to be returned to their original place. In other words, we all have a stupa o the Vulture Peak in our minds. [This] stupa had emerged at Vulture Peak. We must bring purity to the ground of our minds. The Dharma must be returned to its place. This requires us to make more of an effort with the Dharma we have heard before.
The Buddha thrice transformed the pure lands. We should all mindfully seek to comprehend how to emerge from the burning house, how to pass through the conjured city and how to receive predictions of Buddhahood. To be able to attain the fruition, in the end, we must walk the bodhisattva-path to reach this final state. Though they had not yet attained Buddhahood in this life, the Buddha had bestowed predictions upon them. For any of those future Buddhas, this is their process for attaining Buddhahood. The fruit of walking the Bodhisattva-path is attaining Buddhahood. We understand that this is affirming the fruit, that they will eventually attain Buddhahood. We have not [attained this], but we believe in it deep in our hearts. We must deeply believe in the Chapter on Faith and Understanding. So, we must be very clear on this. We have listened to this sutra passage, so we must keep seeking to comprehend it.
“Although Joyful Eloquence had heard the voice, he had yet to see [the Buddha’s] appearance. In this Dharma-assembly, Great Joyful Eloquence Bodhisattva was the recipient of the teachings. He requested the Dharma on behalf of everyone. This is because the voice from the stupa of treasures was the great voice of Many Treasures Buddha, who had come to affirm the Dharma Sakyamuni Buddha taught. Everyone had this same wish. They were all thinking, “We have only heard His voice. We also wish to see His actual entire body”. This is why Great Joyful Eloquence Bodhisattva made this request on behalf of everyone. He asked the Buddha to allow them to see the entire body of Many Treasures Buddha. At the time, they had not yet seen it. “So, He requested to see the Buddha’s entire body to resolve doubts and engender faith”. He wanted to help everyone deepen their faith by understanding what Many treasures Buddha looked like. They had only heard His voice; they should also be able to see Him. This would resolve the doubts in everyone’s minds. We must mindfully seek to comprehend this. He came to this place for our sake, to inspire our faith. He was also afraid we would have doubts. So, Great Joyful Eloquence Bodhisattva, on behalf of all those who had their doubts, requested the Dharma once again. He hoped that the Buddha would help everyone to once again eliminate the doubts in their minds and strengthen their faith. These are very important things. We must bear these teachings in mind.
So, again, the previous sutra passage tell us that, “At this time, those Buddhas each sat upon a lion’s throne below the trees of treasures. They all dispatched Their attendants to pay respect to Sakyamuni Buddha and to each present Him with handfuls of precious flowers. Then, they said these words…”.
This explains how the Buddha’s manifestations had dispatched Their attendants. With reverent minds, they were all to come before Sakyamuni Buddha and to come Sakyamuni Buddha and pay respects to Him according to proper etiquette. They would all be earnestly mindful and reverent in presenting Him with precious flowers as an expression of respect as they came before Him.
First, they had to come before Sakyamuni Buddha [according to] etiquette to pay their respects. So, [the manifestations] said, “Good man.” This was the instruction of the Buddha’s manifestations.
“Good man, go to visit Mount Grdhrakuta where Sakyamuni Buddha is and tell Him these words I say, ‘Are You free of illness and worry? Are You well, happy and at peace? Is Your assembly of Bodhisattvas and Hearers all safe and sound?’”
This sutra passage shows that the Buddha’s many manifestations had already come to the Saha World. The land where the Buddha taught and transformed was this Saha World. The Saha World is Sakyamuni Buddha’s transformation-land. The Buddha’s many manifestations had all arrived, but this event still seems far removed from us.
[Now], from the universe, the Dharma was returned and brought back together for us here on Earth and brought back together for us here in Earth. To put it in the most simple terms, Sakyamuni Buddha was born here on Earth, not [for the sake of] any nation, but for the whole world. In this human realm here on Earth, the Dharma that the Buddha awakened to is actually the principles of all things in the universe. So, He returned this Dharma to our world. It should be like this; these are the principles. So, They dispatched Their attendants to come before Sakyamuni Buddha; of course they had to travel a long way. So, this was how Buddha’s many manifestations instructed them. “Good man” referred to these Bodhisattvas. “Go to visit Mount Grdhrakuta where Sakyamuni Buddha is”.
Good man, go to visit Mount Grdhrakuta where Sakyamuni Buddha us: They each dispatched [Their attendant] to visit Sakyamuni at the Vulure Peak Assembly. Mount Grdhrakuta: this is Vulture Peak, where the Buddha taught the Wondrous Lotus Sutra and where the prefect teachings abide.
Thus, they were all dispatched. The Bodhisattvas They sent had now arrived. These Bodhisattvas came to Vulture Peak to see Sakyamuni Buddha. Vulture Peak is what we call Mount Grdhrakuta. Mount Grdhrakuta is shaped like a vulture. This is where the Buddha taught this sutra. So, “[this is where] the Buddha taught the Wondrous Lotus Sutra”. As for “the perfect teachings,” Sakyamuni Buddha now taught the Lotus Sutra, and the Lotus Sutra was complete. It discusses emptiness and existence and unites the Small Vehicle Dharma. Thus it is referred to as “the perfect teachings”. The teachings abide on Vulture Peak, because Vulture Peak is where the Buddha taught the Dharma.
So, they abided in that place. This is why we often say, “Vulture Peak is already in our own minds”. It means the Dharma abides in our minds.
So, “The defiled lands had been completely transformed into a pure land”. [All] afflictions and ignorance were eliminated, and they were transformed into a pure land.
Since the defiled lands had been completely transformed into a pure land, then why did this mountain still remain?to resolve this, there are two explanations: 1. This Vulture Peak represents the mountain of our fundamental mind. 2. The appearance of the pure land does not obstruct the appearance of Vulture Peak.
We unenlightened beings had to eliminate all our afflictions and ignorance. [At that time], everyone’s minds were pure, so, “why did this mountain still remain?” There was no need for it.
Over 2000 years ago, when the Buddha was on Vulture Peak, this Dharma was already among people in the world, being transmitted from heart to heart. Why was it that Vulture Peak remained?
So, [it says], “to resolve this…”. this must be carefully explained; “There are two explanations”. First, “This Vulture Peak represents the mountain of our fundamental mind”. We must be mindful of this; our fundamental mind is our nature of True Suchness. Our nature of True Suchness is our fundamental mind.
Second, “The appearance of the pure land does not obstruct the appearance of Vulture Peak“. The pure land of our [fundamental] mind, which is intrinsic to us all, does not obstruct this. We must comprehend the Buddha-mind; the Buddha’s mind accords with all principles of the universe. It encompasses all things and shares the essence of the universe. This is the Buddha’s mind.
The land where unenlightened and noble beings coexist, the magnificent true-reward land, the land of eternal calm illumination and so on are not different lands, but one land. However, in accord with people’s mind being pure, the lands will become pure.
The land where unenlightened “and noble beings coexist…”. The land of the Buddha’s mind is where unenlightened and noble beings coexist. This is because He journeyed on His vow to come to this world. This world is full of unenlightened beings. but beginningless kalpas ago, the Buddha had already taught the Dharma. Dust-inked kalpas ago, Great Unhindered Wisdom Superior Buddha awakened and taught the Dharma. [Sakyamuni], who was one of the 16 princes, listened to the Dharma and taught it to others. Wasn’t He a noble being who abided together [with the unenlightened]? Lifetime after lifetime, for dust-inked kalpas, He also abided with noble beings, His mind was still in the state of noble beings, but He manifested a body to come to this world. Here, He abided together with human beings. He gave rise to aspirations just like others, and then He attained Buddhahood. This was how He manifested appearances with His reward-body in order to teach us how to engage in spiritual practice.
Thus, He coexisted with unenlightened beings. ordinary beings, like heavenly beings and humans, and noble beings, like Hearers, Solitary Realizers and so on, all coexist in this world. Unenlightened and noble beings both abide here; this is Sakyamuni Buddha’s spiritual world. There is also the “land of eternal calm illumination”. “Eternal” refers to the Dharmakaya. The Buddha’s Dharmakaya is everlasting. Over dust-inked kalpas, it remains eternal and unchanging; the Buddha’s mind is eternal. In fact, the same goes for us. From Beginningless Time, our nature of True Suchness has remained eternal and unchanging.
“The Dharmakaya never arises or ceases”. Our intrinsic nature of True Suchness is also non-arising and non-ceasing. It is just that we unenlightened beings face endless samsara. And the Buddha? He is tranquil and liberated; He has already attained liberation. His mind is calm and free what has He been liberated from? From all afflictions He is completely free of afflictions. So, [His land] is “eternally calm”. It is forever tranquil and still. “illumination” refers to Parjna, which is wisdom. The Buddha’s mind is eternally illuminated. With this light, He can see all things; all principles are revealed to Him. He can illuminate all appearances. Therefore, it is called “the land of eternal calm illumination”. This refers to the Buddha’s spiritual state.
Land of eternal calm illumination: “Eternal” refers to the Dharmakaya. The Dharmakaya never arises or ceases. “Calm” means liberation, as all afflictions are eternally calm. “illumination” refers to Prajna, which is the wisdom that illuminates all appearances. thus this is called the land eternal calm illumination.
This spiritual state is the magnificent true-reward land where unenlightened and noble beings abide together. The land of the Buddha’s mind is eternal calm. These are not different lands. The land of the Buddha’s mind is always like this. It is a magnificent land. It is the land of calm illumination. Although He coexists with us unenlightened beings, His mind remains tranquil and still. His light is in no way diminished,
So, they are not different lands, but one land. “When our mind is pure, then our land will be pure. Since the land of Sakyamuni Buddha’s mind is pure, no matter how He teaches the Dharma, His mind still abides in the pure land. He is in His land of calm illumination, but for the sake of sentient beings. He teaches about the world’s evil turbidities. The Buddha teaches these principles for us to hear. So, the Buddha’s manifestations dispatched them to go before Sakyamuni Buddha and pay respects.
The sutra says, “Tell Him these words I say according to my instructions, this is how you are to greet Him. Inquire after Sakyamuni Buddha’s health, is He worried about delivering sentient beings? Is He well, happy and at peace? Is He at ease? Thus, these Buddhas from others lands came to ask after our Buddha in this Saha World. On behalf of those Buddhas, they asked Him, means Their attendants inquired for Them, if He had any illness, if He was at ease in both and mind”. [They asked] if He was free of illnesses and at peace in both body and mind. [They asked] “if He had any worries, and if He was in excellent health with boundless peace and happiness”. This is what those Buddhas wanted to come before the Buddha and ask.
And tell Him these words I say, “Are you free of illness and worry? Are you well, happy and at peace?: On behalf of those Buddhas, they asked Him if He had any illness, if He was at ease in both body and mind, if He had any worries, and if He was in excellent health with boundless peace and happiness.
[As for] illness and worries, the Buddha’s body was truly free of any illness or worry. This was Sakyamuni’s true Buddha-body; of course He was free of afflictions. But in order to deliver sentient beings, He had to appear like an ordinary being. “When sentient beings’ minds are pure and easily transformed, the Buddha is happy and at peace”. When sentient beings are easy to teach, the Buddha feels at peace and happy. Are sentient beings easy to teach? If we are not easily taught, His worries will be severe. Having read to here, everyone should be able to comprehend why the Buddha was so worried about sentient beings. “When [we] are difficult to transform, this adds the Buddha’s anxiety, sorrow, illness and worries”. If sentient beings are hard to transform, it adds to the Buddha’s anxiety and illness. It was for sentient beings’ sake that the Buddha has anxiety, illness and worries. “So, it says when sentient beings are ill, the Buddha becomes ill too. This is something we have often heard before. When sentient beings are ill the Buddha becomes ill. This means He worries [for us]. Sentient beings are hard to tame and guide, so the Buddha will have anxiety and sorrow, illness and worries. The Buddha’s greatest source of worry is how hard sentient beings are to train. So, when sentient beings become ill, the Buddha becomes ill as well.
Illness and worries: These are not the illnesses and worries of the Buddha’s body. When sentient beings’ minds are pure and easily transformed, the Buddha is happy and at peace. When they are difficult to transform, this adds to the Buddha’s anxiety, sorrow, illness and worries. So it says when sentient beings are ill, the Buddha becomes ill too.
“Your assembly of Bodhisattvas and Hearers…”. In greeting the Buddha, they did not just ask Him, “Are you well?”; at the same time, they also asked about those doing the Buddha’s work, those receiving His teachings, the Bodhisattvas who were teaching and transforming sentient beings and also those in the assembly. “Is everyone safe and sound?” Those Buddhas also followed worldly etiquette by greeting [the assembly]. According to the rules of etiquette, “They paid respect to the Tathagata”; They used this same respect to greet both the Tathagata and the assembly. They not only asked after the Buddha, They also asked if those in the assembly were safe and sound. This was the mindfulness of those Buddhas.
“Is your assembly of Bodhisattvas and Hearers all safe and sound?” According to the rules of etiquette, They greeted and paid respect to the Tathagata. Here They asked if the great assembly was all safe and sound.
We sentient beings are stubborn and hard to train. This is what worried the Buddha the most. Thus the Buddha exhibited illness several times. In the end, the Buddha became old. In fact, the Buddha does not experience old or illness. The Buddha’s mind is everlasting. Since [His mind] is everlasting, how could He [undergo the process of] old age, illness and death? He does not. It was all for the sake of transforming sentient beings. This is why He made Himself like us and expressed to us His perspective on this world and the world-transcending principles He realized in order to teach us sentient beings. So, He had to be the same as other people in order to serve as a model to us all. He let us know that, although He is a Buddha, He would also undergo old age, illness and death. He would also experience the pain of illness. He would also experience joy, anger, sorrow and happiness. He was like us; we needed to realize this.
But, what did the Buddha take joy in? He rejoiced when sentient beings heard and accepted the Dharma. He rejoiced when sentient beings practiced the Buddha’s teachings, walked the Bodhisattva-path and rescued sentient beings. The Buddha rejoiced when He learned that sentient beings had accepted the teachings. But at times He also felt sorrow. Sentient beings are hard to train and transform. The Buddha felt this also. He criticized His disciples, and He spurred them on. This is how the Buddha treated His disciples. It was all for His disciples’ sake; whether He was joyful or angry, none of this was actually for His own sake. It was to teach and transform sentient beings. Yet these emotions and appearances posed no obstacle to the Buddha’s mind at all. Joy, anger, sorrow, happiness were mere expressions to show us that He was just like us. Even a noble being can share in these sentiments, so they are called “awakened sentient beings.” Thus, awakened sentient beings are beings with emotions who have awakened and come to transform sentient beings.
So, this sutra passage demonstrates how the Buddha and the Dharma [present] a form of propriety that is suited to our human world. Within this propriety, there are transcendent principles, very transcendent principles. Although we engage in worldly matters, we must remain undefiled by the worldly phenomena. Worldly phenomena may teach us to do good deeds, teach us worldly teachings or teach us many different evil ways that we cannot unlearn; these are things that worry the Buddha. When we are [easily] taught, He rejoices. When we cannot be taught, the Buddha becomes worried. He can also [display] this kind of appearance. But actually, the Buddha’s pure mind is truly free of defilements. Thus, the defiled and pure are one. They are all one pure land. The land where noble and unenlightened beings abide together and the land of eternal calm illumination both represent the Buddha’s [mind]. [Abiding in] eternal calm illumination, He enters this world where noble and unenlightened beings abide together. When ordinary and noble beings coexist, there is defilement. But the Buddha’s eternal calm illumination will transform these defilements into a pure land. If we can all be mindful, this principle is not difficult [to grasp]. [To grasp] this principle easily, we must always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)