Explanations by Master Cheng-Yan
Subject: The Past and Present Buddha Abide in the Stupa (古今二佛 安住塔中)
Date: March.01.2018
The rain is loud; this is the human realm. Time and the space of the natural world are constantly changing. This is known as impermanence.
Sometimes the weather is windy, and sometimes it is rainy. We need to adapt to the conditions of nature, but our spiritual aspirations must not be interrupted. The sound of the rain is loud, so it is hard to speak; I have to use all my energy, and yet only those nearby can hear me. [For those] who are further away, they cannot hear me clearly. However, when recorded and replayed, [the sound] is very clear! It is just that the sound of the rain is in the background.
So, in the west [of Taiwan], everyone thinks, “We can all hear Master’s teaching clearly, so why is Master saying the rain is heavy?” Indeed, in these conditions, the rain is just so heavy that the words spoken in this environment cannot be heard from even a short distance. Doesn’t this mean that, if they have the aspiration, even people in faraway places will seem to be close by? People thousands of miles away will seem to be close. If they lack affinities, even if they are beside us, it will be as if they are at the end of the world. This is the nature of faith in the human mind. So, all things are created by the mind. When people have faith [in the teachings], every day, without exception, they gather every morning to listen to the Dharma. Whether at the recycling stations, service centers or branch offices, they can listen to the Dharma. Those who leave the house at the crack of dawn are people with faith, reverence, resolve and firm spiritual aspirations. For those who have no faith, weak spiritual aspirations and indolence, even if they live next door or in the same building, these spiritual practitioners may still be journeying in slumberland. This depends on whether we have diligent hearts.
Opening the door to the stupa is truly not easy! However, Sakyamuni Buddha already gathered His multiple manifestations there and promised that once the multiple manifestations were all there, He would open the stupa door. We have talked about this before; the stupa is in the sky, and the Buddha likewise had to rise into the sky. With a touch of a finger, He opened the stupa door. When the door opened, Many Treasures Buddha, with His entire body inside the stupa, spoke with a great voice. We discussed this previously.
So, now, I want to share with everyone how “A great voice emanated from within the stupa. This was seeking people [to spread] the Dharma. ‘Who in such a hard-to-endure place can transform sentient beings?’ Venerable Sakyamuni vowed that with the causal practice of Bodhisattvas, He would attain the fruit. He would abide in this land of endurance to widely transform sentient beings and bring the one great cause to fruition.”
This follows the earlier passages. In the earlier passages, Sakyamuni Buddha opened the stupa door and Many Treasures Buddha [sat] inside the stupa as if in meditation. His entire body [was there] as if in meditation. When Sakyamuni Buddha opened the door, Many Treasures Buddha said, “Excellent! Excellent! Sakyamuni Buddha, quickly teach this Dharma.” Everyone should still remember that Many Treasures Buddha said, “For the sake of hearing the Lotus Sutra, I have come to this place.” This is an earlier passage. The voice inside the stupa praised Sakyamuni Buddha and was joyful. “Excellent!” implies praise and joy, that this is a good thing. So, [Sakyamuni] must quickly teach it. Sakyamuni Buddha’s many manifestations arrived, which means that all of the Dharma had gathered together. Many Treasures Buddha specifically came to hear the Dharma. His entire body was in the stupa. In this Saha World of ours, the disciples of Sakyamuni Buddha wanted to see the entire body of Many Treasures Buddha. However, Many Treasures Buddha had a condition. Does everyone remember? All of Sakyamuni Buddha’s multiple manifestations had to be assembled before the stupa could be opened and the entire body of Many Treasures Buddha could be seen. Between the two Buddhas, this was one Buddha’s vow and the other Buddha’s promise.
“For those who wish to see Many Treasures Buddha’s body, I will gather all Dharma that has been taught in the past.” This was the many manifestations, who had attained [Buddhahood] in the past gathering together. So, for many days [we discussed] the gathering of the multiple manifestations. The time it took to gather them was very fast, but it took a long time to talk about it. This means that in the Buddha’s era, when He manifested these conditions and taught about these appearances, it passed by as quickly as He spoke. But the meaning within is profound, so it’s important for everyone to clearly understand that this is the Dharma, that these matters and appearances are demonstrating this Dharma. So, we spent several days on this to help everyone better understand it and look back at the Dharma we discussed about. The stupa of treasures appeared before us to bear witness [to the Dharma]. This is the process. It allowed us to understand that in each person there is a stupa on Vulture Peak. This stupa lies within our minds.
Now a great voice emanated from within the stupa. This shows that all Buddhas share the same path. Sakyamuni Buddha spoke about the great voice emanating from within the stupa and the meaning behind it, which was “seeking people [to spared] the Dharma”. Many Treasures Buddha requested that Sakyamuni Buddha quickly teach the Dharma, the He quickly explain the true principles and perfect teachings of the Lotus Sutra, the ultimate Dharma. This was the sound that emanated from the stupa. In fact, the meaning behind this was that Sakyamuni Buddha was seeking people [to spread] the Dharma.
In other words, “Who in such a hard-to-endure place can transform sentient beings?” Who was willing to come to this world of endurance? [The Buddha] had engaged in spiritual practice since Beginningless Time and had already attained Buddhahood and liberation. Why did He willingly choose to be in this Saha World? The Saha World is the world of endurance. Why did Sakyamuni Buddha choose to be born in this world of endurance to engage in spiritual practice, attain Buddhahood and transform sentient beings? Sentient beings of the Saha World are stubborn and difficult to train. Who is willing to do this? Who would be want to be in this place and transform sentient beings in this world of endurance? The stupa doors had opened and a voice emanated from within. Who was willing to do this? Venerable Sakyamuni. Sakyamuni Buddha vowed that Bodhisattvas would cultivate these needs and attain the fruit. Sakyamuni Buddha chose to come to this stubborn and hard-to-endure world to transform [sentient beings] in hopes that all would become Bodhisattvas. So, “Venerable Sakyamuni vowed that with the causal practice of Bodhisattvas, He would attain the fruit.” This is sowing the seeds of goodness. [He hoped to] transform sentient beings so that everyone would be able to accept the seeds of goodness in the ground of their hearts. This was Sakyamuni Buddha’s wish. He was willing to do this Himself and vowed that, for life after life in the Saha World, He would come and transform sentient beings. Moreover, He hoped that every sentient begins would be able to form greater aspirations to become a Bodhisattva, practice the Bodhisattva Path and attain the fruits of this causal practice.
The Bodhisattva’s causal practice is cultivated in all actions because the Six Paramitas must be actualized in all actions. Everyone who practices the Bodhisattva path actualizes the Six Paramitas in all actions. They cultivate blessings among people, and they cultivate wisdom among people so they are replete with blessings and wisdom. They cultivate the causal practice in all actions, so they will attain the fruit. Attaining the fruit means to attain Buddhahood. Then, they must come to the world to transform sentient beings so sentient begins can all form great aspirations. For all sentient beings to form great aspirations, cultivate Bodhisattva-seeds and attain the fruit of Buddhahood, this was Sakyamuni Buddha’s wish.
He hoped that Bodhisattvas could “abide in this world of endurance to widely transform sentient begins and achieve the one great cause”. He hoped that everyone can be like the Buddha, to form this great vow and abide here, abide in this world of endurance to widely transform sentient begins and bring the one great cause to fruition. He hoped that they can widely transform sentient begins here. He hoped that Hearers can become Bodhisattvas and Solitary Realizers can form great aspirations of practice the Bodhisattva-path. He hoped for all to be resolute in their Bodhisattva-aspirations, practice earnestly and diligently, and on the Bodhisattva-path, actualize the Six Paramitas in all actions. [He hoped that they will have] the same power of vows as Sakyamuni Buddha, and that they will forever abide in this world of endurance to transform sentient beings and bring this one great cause to fruition.
The causes and conditions of the one great cause: “One” refers to the one reality, thus it is called “one”. Its nature is broad and profound, thus it is called “great”. The ways in which the Tathagata appears in the world to transform sentient beings are called the “cause”. Sentient beings intrinsically possess this ultimate truth and can thus attain Buddhahood; as their capability mature, they resonate with the Buddha. Therefore, those are known as the “causes”. The Tathagata has realized this ultimate truth and can act in response to transform beings. Therefore, this is known as the “conditions”.
Speaking about causes and conditions, what are the causes and conditions of the one great cause? “One” is the one reality, so it is called “one”. This ultimate reality is the Dharma. The Buddha came for the Dharma, this is “one” this is Buddha’s only wish, the ultimate Dharma. “Its nature is broad and profound, thus it is called ‘great’.” This Dharma, the Dharma-nature encompasses the universe, so it is called “great”. “The ways in which the Tathagata appears in the world to transform sentient beings” is thus called the “cause”. The Buddha came to this world and was born into the royal palace; this is [part of] His cause.
People tell stories, [such as] “over two thousand years ago, in the Kingdom of Kapilavastu” and so on. These events in the world are called His “cause”. These were the matters and appearances; so this is called the “cause”. “Sentient beings intrinsically possess this ultimate truth and can thus attain Buddhahood”. As capabilities and conditions mature, they resonate with the Buddha. Therefore, these are known as the “causes”. All sentient beings intrinsically possess Buddha-nature. All people can respond to all phenomena and succeed [in their spiritual practice] because we are all equal to the Buddha. “The mind, the Buddha, and sentient beings are no different [in their nature]”. Sakyamuni Buddha has this one great cause, and we all are the same as the Buddha. We all have the nature of True Suchness. Thus, all of us can also respond to all phenomena with our nature of True Suchness; it is something that we intrinsically possess. So, “as [our] capabilities mature, [we] resonate with the Buddha”. Since everyone possesses it, so long as we are mindful, work hard and are diligent, the karmic conditions will mature. The Buddha naturally has affinities with sentient beings. Once the affinities were mature, Sakyamuni Buddha was naturally born into this world; He came to this world. This is due to the “causes”.
So, “As their capabilities mature, they resonate with the Buddha”. Once sentient beings’ and the Buddha’s affinities have matured, the Buddha will naturally have the causes and conditions to come to the world. Thus, it is called “one great cause”. “The Tathagata has realized this ultimate truth and can act in response to transform beings. Therefore, this is known as the ‘conditions’”. The Tathagata came journeying on the one great cause. With this seed, He realized the fruits. By practicing the causes, He naturally attained the fruition. This was how He came to the human realm. The conditions were mature, so He came to the human realm. He brought the Dharma to the world and [manifested] these matters and appearances; He grew up in the palace and left to engage in spiritual palace. This is what it means to be able to “act in response to transform beings”. This is acting in response to transform beings. This is what happened. [He was] the crown prince of the palace. What a noble status! However, with his transcendent thinking, he abandoned His status and wealth to follow the path of spiritual practice.
If the Buddha could do this, why do we care so much about luxury and riches? Why do we care so much about fame and status? The Buddha was able to let go. We are also humans; why can’t we let go? He is a role model for us. He chose to grow up in the palace. His thinking and ideals were concerned with the inequality of sentient beings, the suffering of sentient beings, birth, aging, illness and death and the wonders of life. He wanted to explore these worldly matters, the wonders of life, so He went to engage in spiritual practice. In the end, He attained Buddhahood. This is “acting in response to transform beings. Therefore, this is known as the ‘conditions’”. With the principles of this ultimate truth, matters and appearances can be used as examples. These are causes and conditions. This process is called “conditions”.
This condition, the one great cause, was to come to this world to be a role model. This process, the beginning of spiritual practice, allows us to understand why a principle would engage in spiritual practice. This process consists of matters and appearances. However, it includes the vows and aspirations of accumulated lifetimes. He cultivated the seeds and attained the fruits for this one great cause.
All Tathagatas appear in the world in order to open and reveal this ultimate truth that all sentient beings intrinsically possess and to help them be able to realize and enter the Buddha’s views and understanding. Departing from this, it is not the Tathagata’s original intent for appearing in this world.
“All Tathagatas appear in the world in order to open and reveal this ultimate truth that all sentient beings intrinsically possess”. So, all Buddhas and Tathagatas journey on the Dharma of True Suchness to appear in the world in order to open and reveal the ultimate truth intrinsic to all sentient beings. The ultimate truth intrinsic to us all is our intrinsic nature. We all have the nature of True Suchness; we inherently possess it. So, “[They] help them be able to” [realize this]. The intrinsic nature of True Suchness that we originally possess has not disappeared. We all have our own intrinsic nature, but our ignorance and afflictions have covered us. Thus, He hoped that we can all realize and enter the ultimate truth intrinsic to us, our intrinsic nature, our intrinsic nature of True Suchness. The nature of True Suchness is inherent to all. [He hoped] for everyone to “realize and enter the Buddha’s views and understanding”. Once we eliminate ignorance, afflictions, confusion and doubt, we can then realize and enter the Buddha’s views and understanding, which is our enlightened nature. We can enter our nature of True Suchness.
“Departing from this”, if we do not put effort into being mindful, if we are not mindful of the Buddha’s teachings and depart from this teaching, then this “is not the Tathagata’s original intent for appearing in this world”. If so, we will be completely disconnected from the Tathagata’s original intent for appearing. However, all Tathagatas and Buddhas are the same. They go among people lifetime after lifetime, and once the causes and conditions are mature, they come to the world again to manifest and attain Buddhahood. This is the original intent of all Buddhas; They are all the same.
So, in the sutra, in the Lotus Sutra, there was a passage that says, “All Buddhas, World-Honored Ones, manifest in this world.”
This is a passage from the sutra. for the sake of this one great cause, [all Buddhas] manifest in this world. This one great cause was to “open, reveal, realize and enter” [the teachings]. The Buddha “opens and reveal” and sentient beings “realize and enter”. Thus He manifested in this world.
So, “After the stupa opened, it still remained in empty space, so Many Treasures Buddha yield half His seat”.
The stupa opened as it hovered in empty space. Didn’t we mention this earlier? The Stupa emerged from the ground and stayed in empty space. On land, the stupa would be very wide. It was 250 yojanas wide and 500 yojanas tall. This stupa of treasures not only emerged from the ground, but also floated into empty space. As said before, leaving the Destinies and transcending the Five Vehicles is the Bodhisattva’s causal practice. Actualizing the six Paramitas in all actions is part of the causal practice. it was already time to see the fruit of Buddhahood, so [the stupa] was off the ground and in mid-air.
“Many Treasures Buddha yielded half seat”. Many Treasures Buddha began [to share His seat]; when Sakyamuni Buddha entered the stupa, Many Treasures Buddha quickly yielded His seat. Sakyamuni Buddha and Many Treasures Buddha shared the same seat. This is what we discussed before. Everyone should know basic idea.
The sutra passage continues, “At that time the fourfold assembly and the others saw this Buddha who had entered Nirvana countless trillions of kalpas in the past speak these words. They praised this as unprecedented.”
This is a previous passage repeated one more time, at that time, because the Buddha had already opened the stupa of treasures, the fourfold assembly saw this Buddha who had entered Parinirvana countless trillions of kalpas in the past. That was Many Treasures Buddha He spoke because the stupa was opened. Many Treasures Buddha spoke out in praise, and just like this, the fourfold assembly of our world also joyfully exclaimed in praise. “They praised this as unprecedented”. This heart felt joy is often described with the phrase “like flowers blooming in our hearts”. They were so happy that it was as if flowers were blooming in their hearts. They gathered flowers of joy to scatter upon. Many Treasures Buddha and Sakyamuni Buddha.
They gathered precious celestial flowers and scattered them upon Many Treasures Buddha and Sakyamuni Buddha.
This is a metaphor. The Dharma had already been gathered. If we recall it, the Dharma enters our minds and we can experience it. We experience how in each person there is a stupa on Vulture Peak. These stupa door opened so we can discover our intrinsic Buddha. This kind of Dharma-joy is as if flowers were blooming in our hearts. That is how it was; the joy of attaining the Dharma cannot be put into words. They were happy!
“At that time, Many Treasures Buddha in the stup of treasures shared half of His seat with Sakyamuni Buddha, and said these words, ‘Sakyamuni Buddhamay sit upon this throne.“
This was the past Buddha greeting the present Buddha. when it comes to past Buddhas, now we can also view Sakyamuni Buddha as our past Buddha. Between Sakyamuni Buddha and Many Treasures Buddha, Many Treasures Buddha, was the past Buddha of that time. At that time, Sakyamuni Buddha was the present Buddha. If we return to our hearts, if we return to the principles, p[we will see that] we all a Buddha inside us. We rely on Sakyamuni Buddha’s Dharma to open the door to the Buddha within us. In each person, there is a stupa on Vulture Peak. We have a Vulture Peak and stupa on Vulture Peak in our minds. We must use Sakyamuni Buddha’s Dharma to open the door to our minds. If we explain it in terms of the Dharma, this should be what it means.
The sutra passage says that Sakyamuni Buddha and the past Many Treasures Buddha shared the same seat. The mind, the Buddha and sentient beings were gathered together. Our minds, the Buddha and the sentient beings we once were have converged together.
Hence, it says they shared the seat. This means we must be diligent so that our minds can share a seat with the Buddha.
The following sutra passage says, “immediately, Sakyamuni Buddha entered the stupa and sat upon half of the seat in the lotus position”.
That is, the Buddha entered into the stupa, and sat down upon the half of the seat that Many Treasures Buddha yielded [to Him]. Like this, He sat down being greeted. The Buddha’s sitting posture was the lotus position. This was because Many Treasures Buddha offered the Buddha to share His seat, “so He entered the stupa and sat peacefully on half the seat. Two Buddha shared a seat in that place. This is how Buddhas are; [all Buddhas] are completely equal. The past and present Buddha shared a seat in the same stupa.
Thus, “When the Buddha entered the stupa, the two Buddhas met each other”. The two Buddhas were the same. [Their meeting] was “like wisdom meeting conditions”. This wisdom that came together [with conditions] showed that they entered the Buddha-wisdom.
Buddha-wisdom is one; this represents the reward-body. “The gathering of the multiple manifestations” represents the transformation-body. “Many Treasures Buddha’s entire body” represents the Dharma-body. The true reward-body is wisdom. The transformation-bodies refer to the multiple manifestations that return after being transformed in response to causes and conditions. These are the transformation-bodies. This is like how Sakyamuni Buddha responded to the matured karmic conditions of sentient beings and came to the human realm again; He used the appearance of attaining Buddhahood to transform all sentient beings. This is called the Buddha’s transformation-body. “Many Treasures Buddha’s entire body” represents the Dharma-body. The Dharmakaya has remained the same throughout the past and present. Since ancient times, the Dharma neither increased nor decreased, neither arose nor ceased. This means it is the same in the past and present. It is the same wisdom. We must earnestly engage in spiritual practice, and the reward we will gain in return is wisdom. We go among people and give of ourselves to [plant] good seeds and [form] good affinities. It is also among people, among afflictions and ignorance, that we practice and realize the true principles of the world. So, by entering the Buddha’s views and understanding, [we attain] the reward-body. This is wisdom, Buddha-wisdom. The transformation-bodies must return to the Dharma-body, which we all intrinsically possess.
So, in the following [passage], it says “At that time, the assembly saw the two Tathagatas inside the stupa of Seven Treasures upon the lion’s throne, sitting in the lotus position. They had this thought, ‘The Buddhas’ seat is high and distant”’.
At that time, the assembly saw the past and present Buddha in the stupa of seven treasures upon the lion’s throne, sitting at ease in the lotus position. They appeared to still be far from the people on the ground. This is seeing them from far off; seeing them, the two Buddhas were still far away from us sentient beings of the present. This means that we have just started to form great aspirations to practice the Great Vehicle Dharma; we have just begun practicing in all actions. We are still far from the ancient Buddha. Thus, we are still very far away.
The phrase “journeying upon the path of True Suchness” to achieve perfect enlightenment explains these two Tathagatas of the past and present. True Suchness is the state of suchness. Journeying is the wisdom of suchness. The path is the seed; enlightenment is the fruit.
We must “journeying upon the path of True Suchness”. We must know that we are still far away from [the Buddhas], so we must form great aspirations and great vows and begin our “journey”. We must follow the path of True Suchness, which is the True Dharma of the One Vehicle. We must follow this path, the Great Vehicle Dharma. In this way, we go in the direction of this path, “the path of Suchness to achieve perfect enlightenment” and continue in this way. We must journey on the Dharma of Suchness to come to the human realm again. This is [how the Buddhas] come back to the world lifetime after lifetime. It is the same for us; [we must come back] lifetime after lifetime. The Buddha comes back to the world lifetime after lifetime with clarity and awareness, while we come here in a daze. We come due to our karma, whereas the Buddha comes here due to His vows; He comes journeying on His vows. This is the difference between unenlightened beings and the Buddha.
The Buddha comes “journeying on the Dharma,” while we come “journeying on the karma”. This is the difference. So, we should put effort into being mindful. We must mindfully seek to comprehend “these two Tathagatas of the past and present”. We must understand that the two Tathagatas of the past and present journeyed here on the Dharma of Suchness. Everyone must remember these words, [Those who] “journey here on the Dharma of Suchness to the human realm” are known as the “Tathagata”. “True Suchness is the state of suchness”. The state of suchness is the realm of truth “Journeying is they wisdom of suchness,” which is to follow these principles, this wisdom, in order to come. “The path is the seed; enlightenment is the fruit”. We must journey upon this True Dharma, the True Dharma of the One Vehicle. The path is the seed. If we can follow this path and be diligent and not indolent, then the enlightenment will be our fruit. We will naturally become enlightened. If we are indolent, then even if the True Dharma is next to us, we will indolently let time pass by in vain. We must truly be diligent and follow this causal path, then naturally, we will attain the fruit of enlightenment, which is Buddhahood.
When conditions and wisdom are in accord with each other, but we have yet to attain complete fulfillment, we are at the stage of the seed. This means that we are journeying upon the path of Suchness. When we have fully fulfilled this path, we will be at the stage of the fruit. This is known as attaining perfect enlightenment. This is the rue body of the Tathagata. Also, when the conditions and wisdom are in accord with each other, this means we are journeying upon the path of Suchness. Coming to the Three Realms to reveal the Eight Aspects of attaining Enlightenment is known as attaining perfect enlightenment. This is the Tathagata that has manifested.
So, “Conditions and wisdom are in accord with each other”. The external world and wisdom must be in accord. Our state of mind is that of unenlightened beings; all Buddhas and Bodhisattvas have an enlightened state of mind. If we sentient beings can be in accord with the Buddha’s heart, then naturally we will progress with every step. “We have yet to attain complete fulfillment,” “[so] we are at the stage of the seed”. Although we have formed aspirations, we have just started now, so we still have a long way to go; we have “yet to attain complete fulfillment”. With the path that we are on, we have not yet arrived [at the stage of fruition]. This is the path that we sentient beings are still walking on after forming aspirations. Now, we are in the causal practice, the Bodhisattva’s causal practice; we are practicing the cause. Now, with the Bodhisattva-path or the causal practice, with this seed, we must put it into action; the causal practice is a path. “This means we are journeying upon the path of Suchness”. This is the path of Suchness. Because of the Buddha’s teaching, this direct path, if we continue ahead, “When we have fully fulfilled this path, we will be at the stage of the fruit.” When we follow this path and keep walking until we fulfill this path and walk to its end, we will attain the fruit. “This is known as attaining perfect enlightenment.” This is “attaining perfect enlightenment” and this is the “true body of the Tathagata.” “Also, when conditions and wisdom are in accord with each other, this means we are journeying upon the path of Suchness.” This is journeying upon the path of True Suchness. This path, the path of the Great Vehicle, is what we must put into practice. [The Buddha] “came to the Three Realms to reveal the Eight Aspects of Attaining Enlightenment.” Sakyamuni Buddha was like this. From dust-inked kalpas ago, [in the era of] Great Unhindered wisdom Superior Buddha and the 16 princes, that cause, the seed, of repeating the teaching of the Lotus Sutra, has continued on for dust-inked kalpas. Lifetime after lifetime, He journeyed upon the path of Suchness, coming and going. Thus “Conditions and wisdom are in accord with each other.” He constantly resonated with the Buddha-mind, coming and going, “journeying upon the path of Suchness.” This is how He came. Where did He come to? To the Three Realms, which are the desire realm, form realm and formless realm. These Three Realms consist of sentient beings’ desires in our lives, what we wish for in our thoughts, in our imagination, and in the formless realm where even these things don’t exist. However, although we may be free of desires, we still cannot completely eliminate the subtle ignorance and afflictions in our hearts. Occasionally, thoughts will arise and stir. This is the Three Realms of humans, these three levels of thinking. [He came to go] among people in this way. So, in this world of endurance, He manifested the “Eight Aspects of Attaining Enlightenment.” He descended from Tusita heaven to the palace, went through childhood, adolescence and adulthood and formed aspirations to become a monastic. In the process of spiritual practice, He subdued maras and reached enlightenment. There were eight steps in total.
So, He experienced great challenges, and finally, through “endurance,” He went through them and attained perfect enlightenment. In this world of endurance, He accomplished His spiritual cultivation, so it is called “the Tathagata that has manifested.” If we can understand this, this process of spiritual practice, then how could we still be so far from the Buddha? Sakyamuni Buddha, throughout dust-inked kalpas, constantly returned. When the affinities matured, He went through the “Eight Aspects of Attaining Enlightenment. He began to attain enlightenment, and then came to teach us the Dharma. The minds of unenlightened beings rise and fall, progress and regress. Of course, we also saw the stupa, where the two Buddhas, the Buddhas of the past and present, were inside, far away from us. Since we only just began to form aspirations, will we again lose our spiritual aspirations? We still do not know. So, we are still far away from the state of Buddhahood.
Thus, [the sutra] says, “They had this thought, ‘The Buddhas’ seat is high and distant.’” They all felt the Buddhas were far away from them. ”Because [the Buddha] was so far away, although they wished to draw near Him, they could not reach Him, and so they had this thought.” That is why they said, “The Buddha seems of far from us. What can we do?” What we can do is to start from our minds. All Buddhas of the Three Periods, the past, the present and the future are all created by the mind; they are all but one thought. Do we have a resolute mind? Do we have a diligent mind without Leaks? We must be diligent and without Leaks. [We must have] “faith, vows and actions” and “precepts, Samadhi and wisdom.” Are our minds resolute? If they are resolute, even if [the state of Buddhahood] is far from us, we will still reach it. The 16 princes from dust-inked kalpas ago eventually reached the time for them to attain Buddhahood. This is to say nothing of us, who are only 2000 or so years away from the Buddha. So, we must ask ourselves, are we always being mindful?
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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