Explanations by Master Cheng-Yan
Subject: The True Principles Accord with our Nature (理實稱性 信願合一)
Date: march.29.2018
“The true principles accord with our nature. What is spoken can be practiced, so we unite our faith and vows as one. What is unspoken is the Dharma-essence of True Suchness. The sutras which can be written down and put into words testify to the path that is beyond words. This is difficult for people to have faith in, thus it is considered difficult. In this evil world of turbidities, if we persevere for the Dharma’s sake, once we make great vows, this will no longer be difficult.”
We must mindfully seek to comprehend this. “The true principles accord with our nature.” This means “What is spoken can be practiced, so we unite our faith and vows as one.” In other words, when the true principles accord with our nature, this is “the benefit of according with our nature.” Remember, I explained this to you a few days ago? We must “understand according to the principles.” This means the True Dharma can be understood according to its principles. According to these principles, we can begin to engage in our spiritual practice. So, it says, “The true principles accord with our nature.” The principles are our nature of True Suchness; everyone intrinsically has this nature. So, we begin to practice according to our nature.
The benefit of according with our nature: The True Dharma can be understood according to its principles. By starting to practice according to our nature, we will attain the wisdom of the benefit of according with our nature.
As we are innately endowed with True Suchness, if we can reunite with the principles, we will naturally take joy in and move towards uniting with the principles. This is the meaning of “starting to practice according to our nature.” As I mentioned last time, if we can do this, if we have the true principles which accord with our nature, we will naturally engage in mindful practice. Thus, naturally, we are in accord with our nature and benefit our wisdom; this increases our wisdom.
Otherwise, we will be consistently plagued with ignorance and afflictions. As our afflictions continuously multiply, thick layers of ignorance cover our nature of True Suchness. We are already aware of this. The principles have already begun to resonate with our True Suchness. Thus, they are in accord with our nature. Now that they resonate with us, we must begin our spiritual practice. We must engage in spiritual practice by moving forward with every step and never deviating in our direction. As we move forward like this, step by step, we must never be indolent or retreat. In this way, the landscape of our minds, [what we pass through] in the process of practice, and the spiritual realizations we attain will naturally increase and benefit our wisdom.
This wisdom can discern everything. It comprises both discerning wisdom and impartial wisdom. With wisdom that can discern everything, we will experience how the true principles of all things in the universe resonate with our nature. Thus, “The true principles accord with our nature.” This means we can practice them. These principles can be put into practice; they are a path we can walk on.
However, we also need faith; we need faith, vows and practice together. “We unite our faith and vows as one.” This is the path that can be practiced. In the past, we did not believe it. We did not know, did not believe it. Because of that, we did not know to make vows or to walk this path. Now that we understand it, it accords with our nature, so we can begin to take the Buddha’s teachings to heart. Since we are already resonating with our nature of True Suchness, we know that we are able to follow this path.
However, in order to walk along this path, we definitely need to have vows. Only when we have both faith and vows can we put the teachings into practice. This is the path that we can and should follow, but if we do not vow to follow it and lack the faith to firmly uphold it, we will never be able to reach our goal.
Therefore, when it comes to the principles, we must know and understand that they are true and that our nature of True Suchness is everlasting. Through these principles, we unlock our intrinsic nature of True Suchness which allows us to understand [the path] of the Bodhisattvas’ causal practice which we can put into action to walk. I hope we can unite our faith and vows as one, for only then can we diligently move forward with our feet on solid ground.
We have discussed before now this is “the path that is beyond words”. So, “What is unspoken is the Dharma-essence of True Suchness.” The path that is beyond words, this Dharma, is in fact True Suchness. True Suchness is our original intrinsic nature which cannot be explained with words. However, we must now rely on books and sutras for it is there that we gain understanding. The sutras came from the Buddha’s mouth, from the words the Buddha spoke. The Buddha realized the true principles of the universe, and from all the things He realized in His ocean of enlightened wisdom. He then used His speech to voice this Dharma. When His disciples heard His words, they engraved them on their hearts. After the Buddha entered Parinirvana, [the Dharma’s survival] depended on everyone passing it down by word of mouth. However, when it comes to the words we use to transmit [the Dharma], even a slight deviation will lead everyone far off course. Oral traditions are easily broken, so they began to promote the use of tangible [records], pens and paper to copy them down. Thus, “The sutras which can be written down and put into words” means the teachings that can be written down are called sutras.
That which the Buddha expounded has been written down and preserved in the sutras has been written down and preserved in the sutras. “The sutras are a path. The path is a road to walk on.” [The teachings] the Buddha expounded give us a path we can follow. We have stepped onto this Bodhisattva-path, leading straight to the state of Buddhahood; it is the great, direct Bodhi-path.
So, the sutras are a path we can practice. As long as we have the faith and the power of our vows, we can accord with the Dharma-essence of. True Suchness that is beyond words; “What is unspoken is the Dharma-essence of True Suchness.” This is our nature of True Suchness. Everyone intrinsically has this; from ancient times through the present, we are always born with it. Lifetime after lifetime, we carry this intrinsic nature of True Suchness along with us.
However, we unenlightened begins do not realize it. We do not realize it because we are covered by our ignorance and afflictions. On a regular basis, our Six Roots connect with the Six Dusts; we stir these external sensory states, so they are called dusts. With all this contamination, when our Six Roots connect with these, they are contaminated, and then we bring this into our sixth consciousness. Thus, we give rise to discursive thinking.
Do we desire to commit wrongdoings? Or do we seek to do good and create blessings? This is [determined by] our [sixth] consciousness. After consideration, we take action. If our thoughts deviate towards the thinking of unenlightened begins, we will act on our greedy, unwholesome thoughts. That means we will stir up conflicts with others, which them continue to accumulate. Because of this, our intrinsic nature of True Suchness is covered by an increasing amount of afflictions that cause us to be separated from it. Thus, we have never had the opportunity to make use of our nature of True Suchness.
Right now, as we listen to the Dharma, we become aware of our many layers of afflictions. Gradually, the Dharma can penetrate the ground of our minds. There, it will slowly start to nourish the ground of our minds with its original True Suchness through the use of the Dharma-water. The seeds we intrinsically possess are then able to germinate and begin to sprout. This is what we must seek to comprehend. “What is unspoken is the Dharma-essence of True Suchness.”
In fact, we all have this intrinsically. It is just that we have not yet heard the Dharma. Those who have awakened to the Dharma and comprehended [its meaning] are enlightened beings. The enlightened one, Sakyamuni Buddha, comprehended the Dharma. From His ocean of enlightened wisdom, He then expounded His teachings. Once He spoke the Dharma, it was edited and later was able to be written down. This enabled everyone to copy and transcribe it. Thus the sutras could be passed down, word for word, without any deviation. Thus, in ancient times, people were encouraged to copy and transcribe the sutras. This is one method for spreading the Dharma.
Once we get our hands on a sutra, after studying it, we can then teach it [to other people]. Thus, “The sutras can be written down and put into words”. They can be written down; these are teachings that can be spoken. This Dharma that could be spoken “testifies to the path that is beyond words”. Once we are able to understand these words, we can use our voice to teach them so that more people can listen and take them to heart. Once they have been spoken, everyone must quickly absorb them. Otherwise, if these words are spoken and we do not absorb them, they will fade away just as quickly. After the previous sentence, another sentence quickly follows. Each word and each sentence is spoken and them quickly disappears.
If we do not use our ears to earnestly take the Dharma to heart and comprehend its principles, if we do not quickly accept and understand it, once the sound is emitted, it will disappear again in an instant. But is we listen to the Dharma and take the teachings to heart, they become [our] principles. If these words are spoken and we do not listen, it is as if we never heard them at all. Once we listen to the teachings, we can put them to use. With [the principles] in our minds, we can put them practice.
We practice according to these methods, cultivating ourselves and taking action. Then, this Dharma will become our own. If we do not absorb these teachings, then even if so much Dharma is spoken, even though we have listened, if we still do not take it in, then this still amounts to nothing. Thus, with these “sutras which can be written down and put into words,” it is because the Buddha expounded the teachings, and after He taught them, Ananda recited them back, beginning with, “Thus have I heard.” Thus, the teachings could be passed down orally. Then, people began to copy and compile them, making them into books. This took a very long time. Once they became books, we needed to start to spread them. Long ago, they lacked [modern] printing abilities. To print [the sutras], they engraved wooden panels and created prints using ink. some people even more mindfully engraved [the sutras] onto stone slabs in order to print them. Later, they began using copper plates to create prints, enabling them to create more prints than before. And what about today? Now, with modern inventions, we just need to use a photocopier; we no longer have to copy or transcribe them in order for the words to be preserved. Most important is the origin [of these sutras]. It began with [writing on] palm leaves, caring sutras onto wood or onto pieces of bamboo. It was not easy to preserve the sutras like this. Finally, in later generations, the [bamboo or wooden pages] were bound together.
So, preserving these sutras for posterity was not easily accomplished. In order to pass on the sutras, they had to be printed on paper in order to be made more widely available. People mindfully studied them, using these texts to grasp the meaning, before teaching it to others. This “testifies to the path that is beyond words”. As for “the sutras which can be written down”, likewise, only once they were spoken aloud could they be written down. This is like how we have also produced many publications from the teachings [I have spoken]. Once everyone compiled them, we could begin to publish them. So, these are sutras that could be put into words. Because these sutras can be taught, they “testify to the path that is beyond words”. [I teach] using my words, and you listen; if you are really listening although my words quickly fade away, what you have heard and taken in and engraved on your hearts is the path that we can practice. “This is difficult for people to have faith in, thus it is considered difficult”. Since we are teaching, we must also teach these great principles so everyone can understand them. However, they do not easily have faith in them. How many people are truly willing to have faith in and understanding of the Buddha-Dharma?
Really, there are only a few. It is a very small number. Furthermore, if you ask them to have deep faith, that is even more difficult. And once they have deep faith, for them to put their vows into action is even more difficult than that. Thus, it is difficult for people to have faith, difficult to make vows, and even more difficult to take action. There is a clear path which we can practice; it is just that we lack “faith and vows united as one”. Clearly, the true principles accord with our nature, yet if we fail to have faith, make vows and take action, it becomes truly difficult indeed, to say nothing of, in the evil turbid world, persevering for the Dharma’s sake. “Once we make great vows, this will no longer be difficult”. Actually, in this evil world of turbidities, if we are willing to form aspirations and have faith, make vows and take action, then this will not be difficult. Moreover, in this evil world of turbidities, the people need this Dharma more than ever. As we can see, there is so much suffering in the world today; there are so many suffering sentient beings. “Bodhisattvas arise because of suffering sentient beings. As Bodhisattvas, we need these teachings to inspire our Bodhisattva resolve.
These [teachings] are what we call the 12 divisions of the Tripitaka. [The sutras] are prose that resonates with our capabilities as sentient beings and are in accord with the principles of True Suchness, the true principles [within us]. “The Buddha came to the world journeying on the Dharma of True Suchness”. His conduct, speech and actions were in harmony. The principles [thus expressed] are the true principles. What is so difficult about this? Right now, there are also many Living Bodhisattvas who are giving to help people. They travel thousands of miles, working tirelessly to assist with international disaster relief. Regardless of the distance, they do this to put the teachings into practice. In this evil world of turbidities, we must simply be willing to persevere for the sake of the Dharma, to persevere in making the [Four] Great Vows. If we can make these vows, then there will not be any difficulty. The Four Great Vows are the path shared by all Buddhas; [that path] is the great vows. When making these great vows, the most important thing is, in this evil world, to be willing to persevere and actualize the Six Paramitas in all actions. This is the vow all Buddhas make.
I hope we can all accomplish this. [These things] we are talking about now are all so inconceivable, yet the Buddha declared. Even placing the earth on one’s toe and rising up all the way to Brahma Heaven or, standing in Akanishtha Heaven, expounding the 12 divisions of the Tripitaka, all its teachings, as many as the Ganges’ sands, would be difficult. These things are unimaginable! Yet, the Buddha said they are not difficult.
Indeed! Now, [we] can say that upholding this sutra in the world of turbidities and expounding the Dharma among people is not difficult either. We are now able to bear witness to this. Many people are able to practice what is difficult to practice; they are able to do this. Even with people who are unrelated to us, we are able to cherish and lovingly care for them. Their homes are so filthy, but even if they are filled with excrement, even though we have no relationship with them, no matter how foul smelling, filthy or filled with excrement [their places] are, we will be willing to go clean it up for them. Their houses may not have been cleaned in years. There are snakes, mice and cockroaches inside. When [volunteers] go there to clean, they are all scared; it is frightful, terrifying [scene]. Yet, although they are afraid, they are still willing to dedicate themselves.
We often see this on our Da Ai TV broadcasts. These are true stories from people’s lives. It is difficult for ordinary people, but Bodhisattvas can do it. This is a path of difficult practice, but for Bodhisattvas, it is a path of easy practice. They can accomplish the task very simply. This depends on our minds! This is what we must seek to comprehend and be earnestly mindful of.
The previous sutra passage states, “Suppose you upheld the 84,000 Dharma-treasuries and the 12 divisions of the Tripitaka and expound them for others, helping all the listeners to attain the Six Spiritual Powers. Even if you could do this, this would not be considered difficult either.”
We could uphold all of these sutras, all the 84,000 Dharma-doors of the 12 divisions of the Tripitaka. As we discussed yesterday, when we add the number [of teachings] together, they truly amount to 84,000. They use 12 different methods, which are called “the 12 divisions of the Tripitaka”. Long-form prose, repeated verses, independent verse, geya and so on, there are 12 different methods in all whish were all compiled together; they can be divided in this way. But if we analyze each individually, we can “expound them for others” to “help all the listeners”. If we can enable [those listening] to understand, they may thus “attain the Six Spiritual Powers”. “Even if you could do this, this would not be considered difficult either.” We talked about this yesterday.
The following sutra passage states, “After I enter Parinirvana, if one were to listen to and accept this sutra and inquire into its meaning, then that would be considered difficult!”
“After I enter Parinirvana is Sakyamuni Buddha speaking. He said, “After I enter Parinirvana, [it will be difficult] to listen to and accept this sutra. Even listening and asking about the contents and meaning [of this sutra], about the implications of its meaning to mindfully ask about these things, will be difficult to do. This is because, although the sutra was taught, did those who hear it truly take it [to heart]? Only those who truly listen well will know what questions to ask. We ask when we have listened and are not clear; this is when we ask questions. When people like this also have difficulties, that means they have not taken the sutra to heart. If we have not taken it in, we have no idea what to ask about. For those who have taken it in, of course they will have things to ask. There are not many like this who know to ask questions.
So, “After I enter Parinirvana, if one were to listen to and accept this sutra and inquire into its meaning, then that would be considered difficult! This means, “when we listen to this sutra, inquire into its meaning and purpose and practice it as it is taught, then we can attain the Bodhi of the Buddha-fruit. Thus, it is considered difficult.”
We can ask questions, and having asked them, we desire to put [what we learned] into practice. Asking questions means we are preparing to take action. It means we are serious and desire to practice. This is like when we are learning a skill. Our teacher may ask us, “Do you understand what I have taught you?” If we understand, we ask one more time to clarify. “Am I doing this correctly?” “Yes, that is correct.” Yes, doing it this way, we will surely be successful. It is the same now. “Am I doing this correctly?” if you do not ask whether you are right or wrong, a slight deviation will lead you far off course. So, we must listen to the Dharma and then take action. Before acting we must first ask if we are right, or once we have acted, we should confirm this, by doing so, we can be honest and dependable.
So, we “practice it as it is taught”. By speaking and acting in accord [with what was taught], without deviating, “Then we can attain the Bodhi of the Buddha-fruit.” If we can do this, we will truly be on the right path. We will truly be Bodhisattvas, practicing causal actions to attain fruition. In doing so, people will face some difficulties.
As the sutra passage indicates in this repeated verse, “teaching spiritual powers is easy”. This tells us that “teaching spiritual powers is easy, but hearing and accepting the sutra’s meaning is difficult. “The sutras contain 84,000 Dharma-doors for treating the 84,000 afflictions.” Thus, they are called the Dharma-treasury.
The Lotus Sutra contain 84,000 Dharma-doors. Previously, emptiness and existence were addressed [one at a time]. It was at the time of the Lotus Sutra that He brought the essence of both emptiness and existence together. Thus, it is known as the perfect teaching. This means it is a perfect sutra. We need to remember that for these 84,000 Dharma-treasuries, “Teaching spiritual powers is easy, but hearing and accepting this sutra’s meaning is difficult.” Teaching the 84,000 Dharma-treasuries is easy, but accepting the teachings of this perfect sutra and putting them into practice is difficult.
The 12 divisions of the Tripitaka are the long-form prose and so on, these 12 different methods.
The 12 divisions of the Tripitaka are prose that resonates and others, 12 different teaching methods. Though Hearers and Arhats have attained spiritual powers, they have yet to learn this sutra’s meaning, so they still belong to the Small Vehicle. If we get the chance to learn its meaning, we can turn from the Small toward the Great and readily approach the unsurpassed Bodhi. Thus hearing the sutra, being able to accept it and learning its meaning through inquiry and difficult indeed.
Sutras are prose that resonates with the capabilities of sentient beings. They combine the principles of the 12 divisions of the Tripitaka. They are called “prose that resonates”. “Though Hearers and Arhats have attained spiritual powers, they have yet to learn this sutra’s meaning,” so they still belong to the Small Vehicle. Those of the Small Vehicle have not yet heard this sutra. Which sutra is this? It is the Lotus Sutra. When the Buddha was about to begin to expound the Lotus Sutra, He acquiesced to Sariputra, saying, “Since you have asked three times, how can I not teach it?” When the Buddha was about to teach, 5000 people left [the assembly]. For people like Hearers and Arhats, although they had heard His past teachings and attained spiritual powers, they were unwilling to listen to this sutra. They still belonged to the Small Vehicle, so the Buddha [knew] that these people did not possess great capabilities. So, He said, “It is good that they left”. These people lacked [sufficient] capabilities, so it was better for them to leave. It was those who were capable that stayed. When they listened to the sutra, they could accept it wholeheartedly. From this, we can see that listening to this sutra is not easy. “If we get the chance to learn its meaning, we can turn from the Small toward the Great”. If we truly accept this sutra after hearing it, we can truly turn from the Small toward the Great. This is like Venerable Kasyapa and the four great disciples, who, in the Chapter on Faith and Understanding, turned from the Small toward the Great. They regretted that they had remained in the state of Small Vehicle, having sought only to awaken themselves. Now, they realized they [were like the poor son] and had always been standing outside the wealthy [elder’s] door. On the other side of that door there was an abundance of treasures, but they had not realized this. So, they had not yet entered the Great Vehicle. “If we get the chance to learn its meaning, we can turn from the Small toward the Great”. Thus, we can “readily approach the unsurpassed Bodhi”. Now, we can turn from the Small toward the Great and begin to walk toward unsurpassed Bodhi. “Thus hearing the sutra, being able to accept it,” and “learning its meaning through inquiry” are “considered difficult”. This is rare in our present times. To be able to listen, to turn from the Small toward the Great and to walk along the Bodhisattva-path, we must be able to understand and recognize the Bodhi-path. Truly, not many people are able to do that. This means it is difficult.
The following sutra passage states “If someone were to teach the Dharma, helping thousands, millions, billions, countless numbers of sentient beings as numerous as the Ganges’ sands to attain Arhatship and be replete in the Six Spiritual Powers, though this would be beneficial, even this would not be considered difficult”.
If someone were to teach the Dharma, they would be “helping thousands, millions, billions”. Teaching the Dharma to countless sentient beings, “as numerous as the Ganges’ sands,” means many people would come to listen to the sutra. This enables them to attain Arhatship and be replete in the Six Spiritual Powers. This is like the Chapter on Medicinal Plants. According to the Chapter on Medicinal Plants, these people are like medicinal plants. Not trees, they are still medicinal plants. “Though this would be beneficial, even this would not be considered difficult”. Although they would benefit, they would still remain in the Small Vehicle. The benefits obtained through the Small Vehicle are not too difficult [to attain]. According to the 12 divisions of the Tripitaka, what Small Vehicle practitioners have attained is likened to small medicinal plants. although they are nourished by Dharma-rain, their capacities are like those of [small] plants. When I taught the Chapter on Medicinal Plants, you should all have heard this; you should still remember it. Small plants have limited capacities and can only absorb small amounts of Dharma-water. This is how limited teachings are in response to people with limited capabilities. This is also not considered difficult.
Those with limited capabilities are like small plants. Even if there are many of them, “To transform as many people as the Ganges’ sands so they attain realization of the small fruit is not as good as reverently upholding this sutra”. Those who “make offerings to the wondrous Dharma through even just one form or fragrance will all attain Bodhi”.
This means that many can be transformed to attain the small fruit. With the small fruit, everyone seeks only to benefit themselves; no one is willing to benefit others. Although they are not engaged in wrongdoing, they are unwilling to benefit others. People like this do not bring any major benefit to the world. So, even if many people attain the small fruit, they bring few benefits to this world. This “is not as good as reverently upholding this sutra”. “This sutra” is the Lotus Sutra; we must make offerings to it. When it says “make offerings,” as we often say, this means being of service to others. After we have learned something, we must immediately put it into use. Only if we use it can it be called wondrous Dharma. So, we need to make use of it. If we accept it without using it, it is like being a lone tree. Although it has grown tall, it is dried up, and is left all alone.
Therefore, we should be like a great tree that can take in large amounts of rain. When the rain water is absorbed by the tree, it will slowly be released from the roots, and go gradually into the ground to protect the earth. Meanwhile, the tree will flourish and benefit itself. The trunk of the tree flourishes because of its roots and soil. After the water is absorbed, it enters the g round so it can protect earth. The earth then supplies soil and water to the tree. Once this tree grows up, it will bloom and bear seeds. It bears countless seeds which give rise to more trees in order to grow a large forest.
This is why we must make good use of the Lotus Sutra. We must absorb it to make good use of it. We must serve others, which is what we call “making offerings”. In order to help others, we must accept this wondrous Dharma. After accepting it, we must make use of it. We do this by helping others. Helping others is known as “making offerings”. We do everything to help sentient beings because we are making offerings to future Buddhas. This is a cycle. If we can adapt the principles into teachings, adapt them into something that can be applied, something that can benefit us and others, these are [offerings] of form and fragrance. The fragrance of virtue can permeate everything. Our form is comprised of our actions. This can all be seen by everyone. Everything we do is what constitutes our form. Fragrance is the virtue we cultivate. By [offering] these, we can all attain Bodhi. As for “those who uphold, teach and respect,” when it comes to this sutra, we must uphold it and teach it.
After we have accepted it, we teach it to others. Those who listen should accept it reverently. Toward each other we “join palms, bow our heads” to show our respect. We must make an effort to cultivate contemplation. There are the “Four Practices,” which are extended practice, uninterrupted practice, practice with nothing further and practice with reverence. We need to be very earnest and sincere by placing our palms together and bowing our heads. Thus, it states we “will all attain Buddhahood.” Everyone can attain Buddhahood.
“Those who uphold, teach and respect the sutra join palms, bow their heads. All will attain Buddhahood. Without great vows, we will be unable to make offerings. Then cultivating both blessings and wisdom will be difficult.”
If we do not have great vows, we will be unable to make offerings. We will be unable to uphold, teach, respect, accept or make use of the wondrous Dharma. If we cannot make use of the wondrous Dharma, it is because we do not have great vows. Making great vows is not saying, “I only have this sutra [in mind]; I make offerings, recite and read this sutra.” It is not like that.
In reading the sutra we must make offerings, which is to uphold this sutra to make offerings to the wondrous Dharma. “Making offerings” means we both accept it and make use of it. Therefore, all the actions we take and everything we do must be to bring benefit to sentient beings. This is the process of our spiritual practice. This must come from our vows. If we do not make this vow, we cannot make offerings or become one with this sutra. If we cannot make use of this wondrous Dharma, it means we cannot make offerings to it. Without being able to make offerings, it is difficult to cultivate blessings and wisdom. Because we do not have this wish, we cannot practice the Six Paramitas or the causal practice. In the causal practice and the Six Paramitas, “the Six Paramitas” are to benefit people. “The causal practice” refers to wisdom. In order to cultivate our wisdom, we need to continuously make vows and take action in the world. This is cultivating blessings and wisdom. The Six Paramitas and the causal practice must be practiced in parallel. Only then can we truly uphold this sutra.
If we do not have great vows, it is useless to ask about or listen to the sutra. Therefore, when it comes to learning the sutra, we need to take it into our hearts. Then, from our hearts, we make great vows. Once we have made great vows, we need to take action. We must put the Dharma into practice using our faith, vows and actions together. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)