Explanations by Master Cheng-Yan
Subject: Upholding This Sutra Is Truly Difficult (持經實難 宜發大願)
Date: March.21.2018
“In the era of Dharma-degeneration, upholding this sutra is truly a difficult task. Only those who are replete it the power of great vows can undertake this. It is difficult to uphold, but wherever there is the power of firm vows, the Buddha will be there. Thus Vairocana’s vow pervades dust-like worlds. Where Sakyamuni originally made His vow, the vow of Many Treasure is also found.”
Please be mindful! “In the era of Dharma-degeneration, upholding this sutra is truly a difficult task.” In this era of Dharma-degeneration, upholding this sutra is very hard. Upholding this sutra means that we must begin to read and recite this sutra, comprehend its meaning and then accept and uphold it deep in our hearts. We must mindfully transcribe the sutra, taking every phrase to heart and engraving every word in our minds. We must always remember the content of the sutra. This is upholding the sutra. Once we understand all its contents, we must put it into practice and go among people. We can use what we know to help everyone else understand it as well. When everyone understands it, they will also be willing to accept it and take it to heart. Then they too will be willing to work and practice together, implementing the Dharma in their daily living. This is upholding the sutra.
But people nowadays are all very busy; can they really do this? Reading and reciting sutras is already hard because they [are written in classical Chinese] and people today are used to vernacular writings. If people today are to read books written in classical Chinese, where every phrase and every word contains countless principles, how are they to comprehend them? Truly, there are many difficulties. Moreover, we are in a different era, and times have changed. How could people nowadays possibly find the time to listen to someone slowly and meticulously explain [this sutra]? Even when we listen to someone earnestly explaining it, we are still unable to truly comprehend what this sutra means and how closely it is related to our daily living. This seems very difficult. It is hard even for the people who explain it, let alone for those who listen! So, “In the era of Dharma-degeneration, upholding this sutra is truly a difficult task”! Only those who are replete with the power of great vows are able to undertake this. We must have such vows, and they must be very firm. We must be very sincere and patient. Just the text of this sutra is very long, not to mention the principles found in it! There is a great difference between the matters [it describes] and its profound principles. So, we must be very patient in explaining these principles one by one in clear, simple terms and connect them to the matters and appearances described in the sutra. This really requires much patience. Without the great power of vows, comprehending all matters in the world and understanding the principles [in the sutra] is truly very difficult. So, we must have the power of great vows to undertake this. It also takes a long time because there are so many things to understand. Only after we deeply comprehend them will we be able to bring together the appearances and principles of this sutra.
Nowadays, the way people live [is different]. The sutra must respond to [the needs of] the world. For whatever disharmony there is in the world, we must use this sutra to find ways to bring harmony to the world. This is why this sutra is [so important]. Thus, “It is difficult to uphold, but wherever there is the power of firm vows…”. It is difficult to uphold this sutra, so it requires firm vows. Since we clearly know the sutra is hard to uphold, how should we form aspirations and make vows to uphold it? This sutra is so expansive; [it] teaches about both emptiness and existence. Everything is empty [in nature], but in emptiness there is also wondrous existence. This true wondrous existence has never been lost, from ancient times to the present. These are the true principles; they are everlasting truths that are neither increasing nor decreasing. They encompass the principles of everything in the world. So, [upholding the sutra] is very hard.
At the start of this sutra, in the Chapter on Skillful Means, the Buddha tells us that it is extremely profound and difficult to expound. This was what the Buddha told us in the opening. The Sutra of Infinite Meaning also says, “[It] is very profound, very profound, truly very profound.” These principles are extremely profound, so how could He help ordinary people comprehend, accept and apply them? Thus, He started by saying it is hard to uphold. He first let everyone know, “This is very difficult! Are you willing to do it? Are you willing to form firm aspirations to accept and uphold this sutra? In accepting and upholding this sutra, there are many difficulties; will you be able to overcome them? There will be many obstacles.”
So, in the Chapter on the Parable of the Conjured City, it says that, the journey ahead is perilous, rocky and difficult to walk. So, He had been telling us over and over that the process of upholding the sutra in such an environment is very difficult. So, “It is difficult to uphold, but wherever there is the power of firm vows…”. This was to let us know that if we are willing [to do it], this is what the journey will be like. We must be mentally prepared and replete with the power of great vows to undertake such a big responsibility. Since these things are so difficult, are we willing to undertake these principles matters and things? We must have the power of vows. However, if we have this power of vows, if our minds can give rise to this vow, the Buddha will be there. The Chapter on Dharma Teachers says that wherever someone forms aspirations to teach this sutra, the Buddha’s entire body is present there. This was mentioned in the Chapter on Dharma Teachers. Wherever this sutra is, the Buddha’s entire body will be there. We have heard this before.
So, “It is difficult to uphold, but wherever there is the power of firm vows, the Buddha will be there.” We need to form aspirations and exercise this power of vows to willingly accept and uphold this sutra; we must accept and uphold the entire sutra, accept and uphold the entire sutra, practice according to its teachings, apply it in our daily living and spread it in the world. If we are able to do this, then no matter where we are, the Buddha’s entire body will be present. The Buddha’s entire body is the Dharma. This sutra is the place where the Buddha’s true principles abide. This sutra is present wherever we form aspirations. Wherever we form aspirations is where these principles will be. This is [the meaning of] the Buddha’s entire body being present.
“Thus Vairocana’s vow pervades dust-like worlds.” “Vairocana” refers to Vairocana Buddha. His complete name is Vairocana Buddha. Vairocana Buddha’s vow pervades all worlds. In the place where Sakyamuni Buddha made vows, Many Treasures Buddha’s vow is also found. This means that this vow is everywhere. The Sanskrit “Vairocana” refers to “pervading every place”. Many Treasures Buddha’s stupa can emerge anywhere. [This requires] people who are willing to form aspirations, who in their minds accept the Great Dharma in its entirety and thoroughly understand the principles. When people around the world adhere to these principles, that is the meaning of “pervading every place”. This is the same principle. When this principle is present, it means [we are] “eliminating our afflictions”. This means that when the principles are in our minds, we will have no afflictions. When we completely understand the principles, afflictions will not trouble our minds. Our minds will be free of afflictions and ignorance. When our minds are pure, our Buddha-nature, our nature of True Suchness, will naturally manifest. This is the meaning of Vairocana; it means being present everywhere. This is something everyone intrinsically possesses. We just need to eliminate our afflictions, then “We will be replete with all virtues; they will pervade every place.” This is something we all have as long as we put effort into taking this Dharma to heart, accepting, and upholding it, putting it into practice and transforming sentient begins. We must actualize the Six Paramitas in all actions and be replete in our causal practice. Thus, “We will be replete with all virtues; they will pervade every place.” This is [like] Vairocana, very widespread.
Sakyamuni Buddha is also very widespread. Sakyamuni Buddha represent the true principles. He came to this world over 2000 years ago, followed the process of spiritual practice and became enlightened. In a state of tranquility, He suddenly saw a star in the night sky, and in an instant, His state of mind and the universe became one. This was a tranquil and clear state; His afflictions were eliminated. This also demonstrates that He, life after life, actualized the Six Paramitas in all actions and was replete with causal practice, allowing the fruition of practice to manifest. So, He was replete with all virtues; they pervaded every place. This refers to the Dharma. He realized and awakened to all Dharma. In the world, there was no matter and no principle that He did not full penetrate and understand. He completely understood everything. So, what this sutra contains is the true principles of the universe. Using the words of this world, how could these principles be expressed? Our minds must converge with them; we must all mindfully seek to comprehend [these principles for ourselves], since it is truly impossible to describe them. The principle have always been without substance, form or appearance. They are extremely profound and wondrous.
Even just talking about “wisdom”, it is [an imperfect] translation, so we call it “Prajna”. If we use the word “wisdom” to represent “Prajna”, it is really quite far [from its meaning]. Actually, wisdom is the true principles of everything, everywhere in the universe. The Buddha’s wisdom is impossible to describe, explain or translate, so we call it “Prajna”. Thus, we use “wisdom” as a substitute, but actually the word “wisdom” cannot fully explain the meaning of “Prajna”. By the same principle, how could the principles of the perfect teachings be expressed through words? So, the principles contained in every word in the [sutra text] connect the past, present and future. It truly is very expansive. For us to uphold this sutra in its entirety is truly very difficult. So, there universal principles “are the foundation of all forms and appearances”. The universal principles [encompass] everything in the world. The forms that we see and the appearances that we describe actually contain their own principles. Everything contains its own principles. Using principles to explain appearances is easy, but using appearances to understand principles is very difficult.
So, “Vairocana” [refers to] the universal principles, the principles of all forms and appearances. It is the foundation of all forms and appearances. It is boundless. In the boundless universe, even something as small as a speck of dust still contains its own principles. Principles can appear in large phenomena or in tiny specks of dust or even as invisible goblins and monsters. These are found in the Buddhist sutras, things we cannot see with our eyes. Isn’t this like today’s microscopes? In our bodies there are things we cannot see, but with a microscope, we can enlarge them.
Are these things all that is there? It does not stop there, so we say [these things] are boundless. The principles for us to analyze contained within are so numerous! Truly, this requires great effort. These were the principles the Buddha attained. The Buddha’s merits and virtues cannot be analyzed even in speech, let alone in writing. The Buddha’s virtues are such universal principles. The Buddha’s virtues and the principles He attained are what constitute His Dharmakaya. It is the true nature equal in all phenomena. So, the equal, true nature we often discuss is [present in] all phenomena. It is boundlessly vast. All things are equal; we do not say that there is a distance between the Buddha and sentient beings. The Buddha and sentient being are also equal. It is just that sentient beings have been confused by afflictions; we have been covered by afflictions. However, the Buddha can truly see the principles and completely eliminate these afflictions. He is pure, undefiled by any dust. This is the Buddha’s state of mind. He has manifested the great perfect mirror wisdom. So, “It is the true nature equal in all phenomena”. Thus, “It is also called the Dharmakaya”. This is the Dharma-body, it is “our innate enlightenment”. This is the Dharmakaya. It is clear and awakened, and everyone intrinsically possesses it.
The Sanskrit word “Vairocana” can be translated as “pervading every place”. It means eliminating all afflictions and being replete with all virtues, so they pervade every place. It is the foundation of all forms and appearances. It is replete in boundless true merits and virtues. It is the true nature equal in all phenomena. It is also called the Dharmakaya, our innate enlightenment.
Everyone, to truly explain these principles in their entirety is actually very hard. So, as Buddhist practitioners we must always mindfully seek to comprehend them. With words alone we cannot explain the true principles, but we make use of these matters and appearances to speak about the principles. In fact, the principles surpass matters and appearances. Humans have their principles of mind, and material objects have principles of matter. Even the smallest microorganisms manifest principles of life. Plants also have their principles, the principles of plants. There are so many different phenomena which contain boundless principles. These are truly very expansive. But only by mindfully experiencing them can we [truly] understand them. So, we must be very mindful.
The previous sutra passage says, “This Many Treasures Buddha resides in the stupa of treasures and constantly travels throughout the ten directions. For the sake of this sutra, He also makes offerings to all the transformation-body Buddhas who have come. Their magnificent radiance adorns all the various worlds.
We have previously talked about this passage. Many Treasures Buddha in His stupa of Many treasures is in fact “constantly traveling throughout the ten directions”. We just mentioned Vairocana, which means “pervading every place”. As long as our minds are a place of purity, then Vairocana is there, our nature of True Suchness exists there. So, He “constantly travels throughout the ten directions”. He is everywhere. As long as people’s minds are pure, He is every place. As long as the principles are in this world, He is everywhere, in all directions. So it says, “[He] constantly travels throughout the ten directions”. “For the sake of this sutra” means it is for the sake of these complete principles that Many Treasures Buddha goes everywhere to give of Himself, manifesting to bear testimony. This is making offerings. We must also [act] for the sake of the principles. Knowing that this is the Bodhisattva-path, we must put the teachings into practice. This is just like Many Treasures Buddha, The meaning is the same; we are also willing to go any place the needs us. To fulfill the vow of this sutra, we go everywhere to give of ourselves, bearing witness to the causal practice of Bodhisattvas. The Lotus Sutra teaches the Bodhisattva Way. Many Treasures Buddha came to bear witness to the causal practice of Bodhisattvas. So, “He also makes offerings”. This means He gave of Himself. We must remember that “making offerings” refers to giving of ourselves. As for “all the transformation-body Buddhas who have come, regardless of where we have heard the Dharma, the place where true principles exist are the places that their magnificent radiance adorns”. In this place, everyone is doing good deeds. In place where people do good deeds, inhabitants can have peace of mind and be at ease. This is the same principle. So, “all the various worlds, all worlds, [are adorned] like this”.
The next sutra passage says, “If you teach this sutra, you will see me, Many Treasures Tathagata and all those transformation body Buddhas. All you good men should consider this carefully. This is a difficult task, so you should make great vows”. T
his is what Sakyamuni Buddha said, “If you teach this sutra, you will see me”. This is Sakyamuni Buddha [speaking]. We will not only be able to see Him, but we will also see Many Treasures Tathagata. When we can understand this sutra very well and expound it, teach its true principles among people, we are helping the Buddha’s Dharmakaya be spread throughout the world. Not only will the Buddha’s Dharmakaya be spread throughout the world, we will also get to see the Tathagata and Many Treasures Buddha. Many Treasures Buddha will emerge in everyone’s mind. At the same time, this Dharma will be heard by everyone, so the principles will reside in everyone’s heart. This is what Sakyamuni Buddha described. If we can teach this sutra, it means the Dharma is very clear to us. This is saying that the true principles, our inner stupa of treasures, our nature of True Suchness, have emerged. Also, those listening to the Dharma will be replete with it. Everyone is a future Buddha.
To further remind us, Sakyamuni Budha again said, “All you good men…”. This refers to those listening to the Dharma. “[You] should consider this carefully”. Everyone must earnestly contemplate this and be focused, mindful and determined. We must earnestly consider this. This is “to cultivate contemplation”. Everyone must remember to earnestly contemplate this and be very focused. “This is a difficult task”. We should know that it is very hard to teach this sutra, and to truly apply this sutra in our daily living is even harder. The only way is to “make great vows”. Therefore, everyone must earnestly make great vows. This was how He explained it to us.
If you teach this sutra, you will see me, Many Treasures Tathagata and all those transformation-body Buddhas: If there are people who can read and teach this sutra as well as deeply understand its meaning, they will see the Buddha’s Dharmakaya. They will be able to see Sakyamuni, Many Treasures and all the transformation-body Buddhas.
“If there are people who can read and teach this sutra as well as deeply understand its meaning, they will see the Buddha’s Dharmakaya”. As long as we can comprehend and understand [this sutra], if we can teach it, comprehend it and understand it, then naturally we will see the Buddha’s Dharmakaya. The Buddha’s Dharmakaya is the true principles, so this means we can clearly understand the true meaning of this sutra. “They will be able to see Sakyamuni and Many Treasures, [We will see] Sakyamuni and Many Treasures as well as all the Buddha’s manifestations, the transformation-body Buddhas”. If we can do this, everything will be clear, we will understand all the principles and everyone will understand the teachings we give. The Dharma is so relevant [to us]. We speak of Sakyamuni Buddha, of Many Treasures Buddha, of the Buddha in our self-nature and of teaching the Dharma. Sakyamuni Buddha left behind the principles; through His words, these principles enter our minds. Through sounds, we comprehend the principles. Thus, we are able to understand [all of this].
So, “All you good men should consider this carefully”. He again tells everyone at the assembly, “All you good men, each of you must listen carefully”.
We must put effort into contemplating this. The writings explain it to us like this, so we must mindfully seek to comprehend them again.
So, “This is a difficult task”. He told us once again, “This is really hard! You must all earnestly contemplate this”. Truly accepting and upholding this sutra is very difficult. Protecting and upholding it is very hard. “Unless we are patient and advance diligently…”. We must fearlessly make great vows; we definitely have to form aspirations. We absolutely must form aspirations. If we do not have a patient mind, without patience, without a mind of endurance and earnest diligence, this will be impossible.
This is a difficult task, so you should make great vows: To protect and uphold this sutra is a difficult task unless we are patient and advance diligently. We must take fearless great vows as our foundation.
So, giving, upholding precepts, patience, diligence, Samadhi and wisdom are all included in this. We must reach this stage and be willing to give. Thus, we must be “fearless”. We need to be very brave. “[We must] make great vows”. We must have this mindset; our minds must be well prepared, otherwise, not only will it be hard to do things, guiding people will be even harder. When it comes to people, matters and things, to accomplish things, we need people. For people to work [together], their minds must be in unity and harmony. They also need to care for, love and protect one another. Only then can everyone’s strength come together in concerted effort. We must bring everyone’s strength together in serving others in this world. It requires great skill and effort to gather everyone’s strength for the sake of giving to people in this world and walking the Bodhisattva-path. The Bodhisattva-path is not for one person to walk on but for everyone to walk on, so we must “lead the people harmoniously” and be “without obstructions”. We must also have “wisdom as vast as the ocean” and thus “delve deeply into the sutra treasury”. Moreover, we must “comprehend the great path” and “form the supreme aspiration” to truly be replete in the causal practice of the Six Paramitas. Thus, we “must fearlessly” make great vows and take them “as our foundation”. This is the foundation. So, this passage tells us that “People who teach the Dharma will see the Buddha, Many Treasures Tathagata and all those transformation-body Buddhas”.
This verse says people who teach the Dharma will see the Buddha, Many Treasures Tathagata and all those transformation-body Buddhas. It also says that this is a difficult task, so we must make great vows. As for the Buddha’s body, speech and mind, the wondrous meaning of this sutra is the Buddha’s original intent. Thus being able to teach this sutra is like seeing the Buddha.
In this manner, we must fearlessly proceed forward. Then, naturally we will converge with Sakyamuni Buddha, Many Treasures Buddha and the transformation-body Buddhas. “It also says that this is a difficult task”. The Buddha admonished us again that this is a difficult task. Everyone must be determined and make great vows. “As for the Buddha’s body, speech and mind…”. The Buddha had a body, speech and mind. To manifest in this world, of course He needed to have a body. Just like us, He had a body born from His parents. Just like us, He grew from a child and entered youth, middle age and old age. In the end, He too passed away. So, the Buddha also had a body. However, the Buddha came to the world to manifest the appearance of attaining Buddhahood in order to help us reach understanding. These are called matters and appearances of the world. When we have the power of vows, we must go through these hardships. We can then naturally awaken. When we are determined to go through the difficult process of spiritual practice, we will be able to reach our goal. He reached this goal and attained Buddhahood; His mind and the universe became one. Since He completely understood the principles, He wanted to teach the Dharma. Thus, [He had] “speech”. All the Hearers took the sounds of the Buddha teaching the Dharma into their ear-root and sought to comprehend it. This is the Buddha’s speech. Only because the Buddha taught the Dharma do we now have teachings to listen to; they have been passed on until this day. It is the same with the Buddha’s “mind”. His mind encompasses the universe. All sentient beings in the world are like the Buddha’s only child. The Buddha cares for all sentient beings like ordinary people care for their only child. Although there are myriad sentient beings in the world, His care and love for all sentient beings is the same as people’s love for an only child. This is the Buddha’s mind. For us ordinary beings, the scope of our [care] is very limited and narrow. We only care for our own children, our one or two children. Even with just two or three children, parents often have a favorite child. But the Buddha’s mind is not like this; all the world’s sentient beings are like His only child. This is His mindset. These are the Buddha’s body, speech and mind. “The wondrous meaning of this Dharma is the Buddha’s original intent”. The supremely wondrous meaning of this sutra is the Buddha’s original intent. All the world’s sentient beings are like His only child. He is the guiding teacher of the Three Realms. He could not bear to see sentient beings so lost and confused, continually making mistakes and experiencing so much suffering. Thus the Buddha, as the guiding teacher of the Three Realms, came to teach us. As the kind father of the four kinds of beings, all of the world’s sentient beings are the Buddha’s children. This is the Buddha’s intent. So, “Being able to teach this sutra is like seeing the Buddha.” If we are able to teach this sutra, if our minds can converge with it, meaning that we are able to understand it, “[it will be] like seeing the Buddha.” This is the Buddha’s intent “Being able to teach this sutra is like seeing the Buddha.” So, when we teach this sutra, our minds must converge with its principles. This is to converge with the Buddha’s intent. So, “When we teach this sutra, we also undertake the task of using the Buddha-Dharma to teach and transform sentient beings.”
When we teach this sutra, we also undertake the task of using the Buddha-Dharma to teach and transform sentient beings. Thus it says this is a difficult task. Upholding this sutra in an era of Dharma-decay is truly a difficult task. Only those who are replete in the power of great vows can undertake this.
Teaching this sutra is like undertaking the Buddha’s mission. We monastics all take on the Tathagata’s mission; we have this vow. Ancient sages and teachers said this as well; they willingly to took on the Tathagata’s mission. So, we all have a great responsibility. We take on the responsibility for all sentient beings in the world. Thus, we assume the responsibility of using Buddha-Dharma to teach and transform sentient beings. This is a very difficult task. “In the era of Dharma-degeneration, upholding this sutra is truly a difficult task.” Especially in this era of Dharma-degeneration, to accept, uphold and teach this sutra and to bear the responsibility of [spreading] this sutra’s principles in the world is truly a difficult task. “Only those who are replete in the power of great vows can undertake this.” This vow is so important! “Wherever there are vows, the Buddha will be there.”
Wherever there are vows, the Buddha will be there, thus Vairocana’s vow pervades dust-like worlds. When Sakyamuni originally made His vow and when Many Treasures vowed to testify to this sutra with His stupa, They never departed from Their vows.
Wherever there are vows, there are Buddhas, so we must constantly make vows. Thus Vairocana Buddha’s vow “pervades dust-like worlds.” “Vairocana” refers to “pervading every place.” When we make our vows, they must also “pervade every place.” We must form great vows. At this point in the Lotus Sutra, everyone had formed great aspirations and made great vows. They not only wished to benefit themselves but also to benefit others. So, Sakyamuni Buddha had His original vow. As for Many Treasures Buddha’s vow, His stupa came to affirm this sutra, which is about walking the Bodhisattva-path. He came to testify to walking the Bodhisattva-path. Wherever there are [people] walking the Bodhisattva-path, Many Treasures Buddha’s stupa will manifest there. Thus, we must be mindful. “This was all part of that vow.” Forming aspirations and making vows are extremely important. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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