Explanations by Master Cheng-Yan
Subject: All Conditions Fortify Our Spiritual Aspirations (順逆善惡 益固道心)
Date: April.04.2018
“Whether conditions are favorable or adverse, positive or negative, they can make our spiritual aspirations, grow even stronger. Encountering beneficial adverse conditions is better than virtuous friends providing favorable conditions. Thus, spiritual practitioners must view adverse beneficial conditions as positive; these friends, beneficial friends who help us to advance diligently, fortify our causal practice toward the fruit of the Path.”
Fellow Bodhisattvas, think about it; it is called spiritual practice because we must practice to withstand and endure [adversity]. Whether we face favorable or adverse situations, positive or negative karmic conditions, how do we choose? If we face adverse karmic conditions, can we withstand them? If we have true virtuous friends, we want to follow them. But in this environment, there are adverse and negative conditions. Are we able to endure these adverse, negative situations and willingly continue our spiritual practice? Or do we choose favorable and positive conditions? If we choose a favorable environment in which to engage in spiritual practice, as soon as we encounter adversity and negativity, will we retreat in our spiritual aspirations? We must ask ourselves this. Engaging in spiritual practice means taking good care of our spiritual aspirations. Since we have chosen this path, have our aspirations been firm? If our spiritual aspirations are firm, the more adverse the conditions [we face], the more beneficial they will be to our spiritual practice; our steps will become more steady on our path and our aspirations will be even firmer. We must all mindfully find our own aspirations; is our direction only to choose what is favorable and positive? When we encounter adverse and negative conditions, do we retreat in our spiritual aspirations? We ourselves must be mindful of this. So, “Encountering beneficial adverse conditions is better than virtuous friends providing favorable conditions.” If we encounter [adversity], if our karmic conditions are such that our environment does not accord with our wishes, if things cannot go smoothly, if everything we encounter is an adverse and difficult matter, can we treat [these situations] as beneficial adverse conditions?
We often say that when beneficial adverse conditions arise, we must be firm in our spiritual aspirations. Our actions and spiritual practices will not necessarily be praised by everyone. We may not necessarily always be able to go along with everyone’s wishes. So, we must take care of our aspirations. Is what we are practicing moving us toward the goal of our initial aspiration? Yes! We have not deviated at all from the goal of our initial aspirations. When adverse conditions arise, should we not be grateful and happily accept them? If we can do this, then our spiritual aspirations will be firm. To be grateful means seeing adverse conditions as “better than virtuous friends providing favorable conditions.” We may encounter harmful friends or companions on the path who engage in spiritual practice together with us or teachers and elders and so on who have high expectations of us. Or there may be karmic conditions. We are always talking about karmic conditions. Karmic conditions vary; should we see them as auspicious karmic conditions, beneficial adverse conditions that will help support our spiritual aspirations?
We often say, “By withstanding challenges, one becomes iron-willed.” So, are we capable of withstanding the challenges? Since we have accepted this mission, whatever adverse or negative conditions [come our way], we should be grateful for them and accept the adverse as favorable. Our virtuous friends provide favorable conditions, but when virtuous friends are compared to beneficial adverse conditions, we must be even more grateful for the latter. Don’t I always say this to everyone? Beneficial friends who practice together learn from and assess one another. If their thinking has gone off course, we must exercise our wisdom to guide them. When we cannot guide them to change and instead [they become] harmful to us, what should we do? We must see them as beneficial adverse conditions that are better than virtuous friends providing favorable conditions. Perhaps some of us will only encounter favorable conditions and positive affinities, very favorable environments and very good friends. But when we exceed the bounds of friendship, we are being partial. Whether [our friends] are wrong or right, we will not be able to tell the difference. That person we consider as our virtuous friend could actually be here to harm our aspirations, yet we may be deluded and unaware. They may not actually be friends who are beneficial to us; they may not be! So, we must use our wisdom; spiritual practitioners must maintain a pure mind. Our minds must be very pure.
As we engage in spiritual practice, we must eliminate our afflictions and ignorance. We must also eliminate our dust-like delusions. We have been discussing this for a while. Sometimes with favorable conditions, we feel they are positive, but these beautiful friendships might actually lead us away from the right path. Therefore, we must work hard to uphold or aspirations and move in the right direction. So, [we may] “encounter beneficial adverse conditions”. When we encounter overly favorable conditions, when things always go according to our wishes, this may lead us into a trap. Thus, we must heighten our vigilance. It would be better if we had high expectations of ourselves in everything we do; we should be unafraid of hard work or meeting the expectations that others have for us. This way, “encountering beneficial adverse conditions is better than virtuous friends providing favorable conditions”. This is what we should do.
So, “Spiritual practitioners must view adverse beneficial conditions as positive.” “Adverse” means that they go against our wishes. Yet, when others’ expectations [of us] are right, we must do our best to achieve them. In this way, we should treat them as beneficial adverse conditions. Then these people are our virtuous friends; they give us the right direction, and we must work hard to reach this goal. Thus, “Spiritual practitioners must view adverse beneficial conditions as positive.” So, “these friends” refers to our friends. No matter what, they are beneficial friends who will help us advance diligently. They are virtuous friends who will help us advance diligently! So, [we must] “fortify our causal practice toward the fruit of the Path”. They will fortify our causal practice and the fruit of the Path. For instance, there are people in faraway places who [wish] to listen to Dharma. Even in harsh conditions when the frost and snow are heavy, they do not retreat in their spiritual aspirations. When it is so could, if they could snuggle under the covers in a warm room under a warm blanket and sleep until the sun comes up, wouldn’t that be very comfortable? Instead, before 4 am, they lift up their blankets [to get up]. [Their blankets] are so warm! They leave their warm blankets to go outside. Outside, the snow is falling, snowflake by snowflake. When they step outside, their feet sink into the snow up to their ankles. For them to pick up one foot and then continue forward with the other foot is a great hardship at each step. This is very hard, but they still walk forward step by step their shoulders are hunched, but they still continue to walk forward. Why do they do this? They [brave] such conditions just to diligently practice together with everyone and listen to the Dharma and seek the path. With this aspiration, they willingly [expose themselves] to these external conditions. These are adverse conditions, not the favorable conditions they [hope for], yet they are still willing to go forward. They reach the destination after 20 to 30 minutes, and it is very chilly outside. They are all practicing together; as they sit down to listen [to the teachings], they have to wrap themselves up very tightly as they listen to the Dharma. It is not just one person there, but a group of people who encourage one another. They have all walked through the snow; they have all walked across this freezing, snowy ground. Everyone praises one another after the walk, “You did not miss class today.” This is what is happening now; in Northeastern China, it is already snowing heavily. As I am speaking now, they are listening to the Dharma. This is an unfavorable environment. Yet, even in these adverse conditions, they must brave this unfavorable weather and continue to advance forward. These are virtuous friends, people who seek the path together and diligently practice together; they are beneficial friends to one another. This fortifies their causal practice toward the fruit of the Path. Causal practice refers to actualizing the Six Paramitas in all actions; [this is] the cause for Bodhisattvas. Only by giving, upholding precepts, having patience and being diligent will we be able to advance toward Samadhi and wisdom. This is the cause of diligence. The causal practice of Bodhisattvas is the course we must take as we walk up on the Bodhisattva-path. Even when conditions are unfavorable, we still must persevere. When faced with adverse conditions, we must take them as beneficial conditions for our advancement. In this way, through the path we walk, we all serve as virtuous friends to one another, praise one another, diligently advance together and become beneficial friends to one another. This fortifies our causal practice. Only when we fortify the causal practice of Bodhisattvas are we able to take steps toward the fruit of the Path. Do you all still remember?
The previous Chapter on Seeing the Stupa of Treasures has ended. Before the Chapter on Seeing the Stupa of Treasures, it was Chapter on Dharma Teachers. Starting from the Chapter on Dharma Teachers, the Buddha began to encourage all of us to uphold the sutra by [taking] the sutra’s teachings and, for the sake of the world, seeking the path to Buddhahood. In order for us to [engage in] the causal practice of Bodhisattvas, we must go among people and give to sentient beings according to their suffering. This requires us to first train ourselves to the point where we can enter any environment and remain undefiled and uninfluenced by the environment. We have discussed this before.
In the Chapter on Seeing the Stupa of Treasures, for the sake of hearing the Lotus Sutra, the stupa of Many Treasures appeared at the Vulture Peak assembly. The assembly requested to see the entire body of Many Treasures Buddha. Venerable Sakyamuni then gathered all His multiple manifestations. He opened the door of treasures and entered the stupa, where Many Treasures shared His throne.
In particular, in the Chapter on Seeing the Stupa of Treasures, “For the sake of hearing the Lotus Sutra, the stupa of Many Treasures manifested at the Vulture Peak assembly”. Everyone should still remember this vividly because we explained those passages very clearly. Many Treasures Buddha is an ancient Buddha. It was because He lacked karmic conditions that He vowed that wherever the Lotus Sutra is taught, He would, with His stupa of treasures, appear at the Dharma-assembly to listen to the sutra and bear witness to it. Everyone should still remember this very clearly. So, when the stupa of treasures manifested, “The assembly requested to see the entire body of Many Treasures Buddha”. That meant that Sakyamuni Buddha, before everyone could see. Many Treasures Buddha manifest, had to gather all His multiple manifestations.
We explained this [sutra] passage very clearly to everyone as well. “Venerable Sakyamuni then gathered all His multiple manifestations”. The multiple manifestations are the Dharma. Although the Buddha left us over 2000 years ago, His Dharmakaya is everywhere. As long as [people] listen to the Dharma, Sakyamuni Buddha’s multiple manifestations will be there. This [represented gathering] the Buddha-Dharma for everyone to remember. This was how Sakyamuni Buddha gathered all His multiple manifestations and returned them to Their proper place. There are many kinds of Dharma. The sutra’s teachings are like a vast ocean. With the many teachings that have been taught, the people who listen should [understand that] the Buddha’s manifestations are the Dharma. After we take it to heart, we must quickly gather and categorize the Dharma. This is like how Tzu Chi has been around for 50 years now; we are now passing on the Dharma and have established our school of Buddhism. We have to outline this School’s [teachings] and write them down. We have to categorize all the information of what we have been doing for over 50 years.
In the same principle, the Dharma must be returned to its place and classified into categories. This is what we must do. So, only after Sakyamuni Buddha gathered the multiple manifestations did He [rise into] empty space, and, with the touch of His finger, opened the door to the stupa. Many Treasures Buddha said in praise, “Excellent, excellent! Sakyamuni Buddha is able to teach the Lotus Sutra in this world”. Furthermore, Many Treasures Buddha quickly yielded half of His seat for Sakyamuni Buddha to sit upon. In one stupa, the two Buddhas sat at the same level. Many Treasures Buddha sharing the seat with Sakyamuni Buddha represents how the past and present Buddha [are equal]. The past Buddha is Many Treasures Buddha and the present Buddha is Sakyamuni Buddha.
From the Chapter on Skillful Means to the Chapter on Parables, the Chapter on Faith and Understanding and all the way through the Chapter on Seeing the Stupa of Treasures, every chapter shares with everyone how we all intrinsically have the Buddha-nature. For dust-inked kalpas, every person has had the intrinsic nature of the Buddha. It has been this way since the ancient times. In particular, the Chapter on the Conjured City talks about [events] dust-inked kalpas ago. It is just because our Buddha-nature has been covered by ignorance that we ordinary beings are lost. So, we are filled with ignorance and afflictions, especially the dust-like delusions that cover us. Thus, our nature of True Suchness cannot manifest. Now, we see how. “These two Buddhas shared the same seat”. This means the past and present Buddha both sat at the same level. This shows that sentient beings, the mind and the Buddha, they are no different [in nature]. This is the first thought the Buddha had upon His enlightenment. What He awakened to was that all sentient beings have Buddha-nature, but we sentient beings have become lost. In fact, regarding the past and present Buddha, the past Buddha’s appearance represents how in listening to this sutra, we have reached this place. We should have more or less understood that everyone intrinsically has the Buddha-nature. So, this means that everyone, in their minds, all intrinsically possess a stupa on Vulture Peak.
These two Buddhas shared the same seat, showing that sentient beings, the mind and the Buddha are not different [in their nature]. This represents how in our minds we all intrinsically possess a stupa on Vulture Peak. It is only because our dust-like delusions have yet to be completely eliminated that we cannot see the Buddha within us.
When it comes to the ground of our mind, since the Dharma has returned to its place, as we have listened to so much Dharma, we also need to return to the ground of our mind. This is just like in the Vulture Peak assembly where the Buddha taught this Dharma; the Dharma has returned to its proper place in the ground of our mind once again, so a stupa on Vulture Peak has emerged. The present Sakyamuni Buddha taught a lot of [Dharma]; starting from the introductory Chapter of the Lotus Sutra, He radiated light to illuminate the 18,000 worlds in the east. Then, Manjusri and Maltreya Bodhisattva came to dispel everyone’s doubts, but people were still unable to comprehend this So, on entering the Chapter on Skillful Means, the Buddha praised the state [of all Buddhas]. They heard all of this, but everyone was still unclear, so Sarputra went on everyone’s behalf to resolve this mystery. Thus, he asked Sakyamuni Buddha [for the teachings] three times. The Buddha said, “Since you have asked three times, how can I not teach it?” So, He began [teaching]. Even through 5000 people left the assembly, the Buddhas said, “It is good that they left because these people would not understand it;” they did not have the right capabilities. Those who had taken their seats to listen had the right capabilities. For those without the right capabilities, even half a sentience already too much, let alone the fact that Sariputra had to ask three times before the Buddha began teaching. As for those arrogant people, the 5000 who left the assembly, He said, “It is good that they left”. When we think back to each of these passages, many of the teachings inspired us. We are now calmly listening to the Dharma Regardless of how harsh the environment is outside, we are single-mindedly advancing diligently. This means that we already have the Dharma in the ground of our mind. Our past Buddha has returned and is also listening to the Dharma. It was Sakyamuni Buddha who inspired us again. He opened the door to the stupa of treasures so the past and present Buddha sat together. Doesn’t this show that we are not different [in nature]? Sentient beings, the mind and the Buddha are no different [in their nature]. This means that in all our minds, we intrinsically possess a stupa on Vulture Peak, and we all intrinsically have a past Buddha, Many Treasures Buddha. It is just that our dust-like delusions have yet to be completely eliminated. Although we now understand the Dharma and have this common understanding, we have yet to truly grasp it and have yet to thoroughly experience it, to say nothing of putting it into practice; we all must take common action. We have recently been discussing how we must not only have common understanding, but also a common vision and common action. We must engage in the causal practice of Bodhisattvas.
So, when it comes to our dust-like delusions, we must quickly eliminate them. Although we have eliminated our afflictions, we still have some ignorance, to say nothing of how our dust-like delusions have yet to be eliminated. We know that “In each person, there is a stupa on Vulture Peak. We can practice at the foot of that stupa.” Everyone should know this, yet we still have not completely eliminated our dust-like delusions. Thus, “We cannot see the Buddha within us”. We still cannot experience the Buddha within us. Now, moving on, we will explain the Chapter on Devadatta.
To demonstrate adverse conditions and show how Venerable Sakyamuni is free of resentment, there is this Chapter on Devadatta, wherein a dragon girl hears the sutra and immediately attains Buddhahood. To show how extraordinary this sutra is, there is this chapter.
The main idea of this current chapter is entirely to demonstrate those adverse conditions. Although Devadatta was the Buddha’s disciple, in this life, he always sought to harm the Buddha. What were the causes and conditions for this? The next sutra passage helps us to understand how difficult Sakyamuni Buddha’s course of spiritual practice was. So, it “demonstrates adverse conditions and shows how Venerable Sayamuni, Sakyamuni Buddha, is free of resentment”. We must be grateful, when beneficial adverse conditions arise; we must be grateful. When [people] have high expectations of us, nothing we do will be to their liking, so we must endure and tolerate their resentment. Not only did [the Buddha] endure the resentment, in the Chpater on Devadatta of the Lotus Sutra, the Buddha even bestowed [Devadatta] with predictions of Buddhahood. This was [an act of] repaying his grace. In such conditions, He gave without expectations and was grateful. The same principle applies. So, “There is this Chapter on Devadatta” in the Chapter on Devadatta, there is also “a dragon girl who hears the sutra and immediately attains Buddhahood”. An eight-year-old girl listened to the Dharma. With her sharp capabilities, she transformed her body and was able to attain Buddhahood. This shows how extraordinary this Lotus Sutra is. Of course, it will take a long time to explain this sutra passage. So, in this chapter, [it talks about] Devadatta and the dragon girl. [The karmic conditions of] Devadatta’s adverse affinities with the Buddha and the dragon girl’s transformation of her body and the dragon girl’s transformation of her body and attainment of Buddhahood are in the following sutra passage that we will discuss.
Among the chapters that illustrate the state of the One Vehicle, starting from the Chapter on Skillful Means, the state of the One Vehicle is already revealed. The Chapter on Dharma Teachers further clarifies that in the state of the One Vehicle, those who uphold the sutra by practicing the Six Paramitas as part of the causal practice of Bodhisattvas have the power of vows to do what is difficult.
Among the chapters that reveal the state of the One Vehicle in particular, we have already discussed 11 chapters. Now, the Chapter on Devadatta is the twelfth chapter. So, in every chapter after the Chapter on Skillful Means, “the state of the One Vehicle is already revealed”. [The Buddha] has opened the Three [Vehicles] to reveal the One. We have discussed this before. The Buddha, in response to people’s capabilities, opened the teachings of the Three Vehicles. As He came to this place, He was already in old age, so He had to teach His True Dharma. He had to help everyone understand His original intent, so “The state of the One Vehicle is revealed”. Starting from the Chapter on Skillful Means, He continually emphasized the state of the One Vehicle, especially in the Chapter on Dharma Teachers. In the Chapter on Dharma Teachers, He further “clarified that in the state of the One Vehicle,” in the state of the Great Vehicle, “[people] uphold the sutra by practicing the Six Paramitas as part of the causal practice of Bodhisattvas”. This is the ability to practice what is difficult to practice; this is the power of vows. This was greatly emphasized in the Chapter on Dharma Teachers and in the Chapter on Seeing the Stupa of Treasures. So, the Chapter on Devadatta is to help us understand and comprehend this.
Deva: Heaven. He was King Dronodana’s son and the Buddha’s cousin. He was born after his father prayed to the heavens, and so he was named Heaven-bestowed.
Deva is a Sanskrit word. If we translate its meaning and not its sound, it means “Heaven”. Deva means “Heaven”. Data means “Bestowed,” so his name should be “Heaven-bestowed”. Why is that? Why was he given this name? In the past, people named their children based on the karmic conditions by which they got the child. “He was King Dronodana’s son,” which made him Sakyamuni Buddha’s cousin. King Dronodana was getting old and did not have a child yet, so he prayed to the heavens for a son. Because He prayed for a son like this, his wife became pregnant and gave birth to this child, so the king named him “Heaven-bestowed”. The heaven bestowed the child to him.
In fact, Devadatta’s younger brother was Ananda. [It was because of] Ananda that we have the Dharma to teach and the sutras to read. “Thus have I heard” is all thanks to Venerable Ananda. These two children who shared the same parents became monastics at the same time. One was always harming the Buddha, while the other followed the rules and was so close to the Buddha’s heart, serving as His attendant. This was what happened. It is a very long story.
So, the Chapter on Devadatta, among the chapters of the entire sutra, is the twelfth chapter.
This Chapter on Devadatta is twelfth among the chapters of the entire sutra. The Buddha first made it clear that, in order to seek the great Dharma and perfect the practice of the Six Paramitas, He would not hesitate to give up His life. He manifested the true principles through His perfect dealings with worldly matters. He exhorted and encouraged those who seek the Dharma in future generations.
He first explained how He sought the great Dharma. In Sakyamuni Buddha’s past life, He sought the great Dharma. This Great Vehicle Dharma is inseparable from the Six Paramitas. To perfect the practice of the Six Paramitas, just understanding it is not good enough; He had to put it into practice. But how was He going to walk this path? “He would not hesitate to give up His life”. He would give His own life unstintingly. “He manifested the true principles through. His perfect dealings with worldly matters”. He used the worldly matters from this life and past lives, matters from lifetime after lifetime and matters of the karmic law of cause and effect to help us understand the principles. So, these principles are the true principles. “He exhorted and encouraged those who seek the Dharma in future generations”. He exhorted and guided us in this way, encouraging us to seek the Dharma. We see how, for accumulated lifetimes, the Buddha engaged in spiritual practice in the Chapter on Devadatta.
The sutras record many stories about the Buddha and Heaven-bestowed going back for many lifetimes in past kalpas. The way that Heaven-bestowed went against the Buddha’s way of doing things is basically what those known as enemies would do. Though he also followed the Buddha and became a monk, his intention was to learn the Buddha’s spiritual powers and to show off before the assembly. He never sincerely engaged in the true practice of the true principles and Path of the Great Vehicle. He merely wanted to boast that he was superior to the Buddha. So, he often envied and harmed the Buddha.
“The sutras record many stories about the Buddha and Heaven-bestowed,” about the Buddha and Devadatta, “going back for many lifetimes in past kalpas”. There were many causes and conditions from many lifetimes, so there are many [records of this] in the sutra. Thus, “The way that Heaven-bestowed went against the Buddha’s way of doing things” was to defy and harm Him. So, this helped the Buddha practice; this helped Him engage in spiritual practice amidst these adverse conditions. This is “what those known as enemies would do”. Meeting with our enemies brings suffering. [Devadatta] was the Buddha’s cousin, so they must have had an affinity. However, [Devadatta] always went against Him, acting as his enemy. So, “Though he also followed the Buddha and became a monk,” [though] he followed the Buddha in becoming a monastic in this life, “his intention was to learn the Buddha’s spiritual powers”. He hoped to show off before the assembly. He wanted to show everyone that he was not inferior to the Buddha. Thus, “He never sincerely engaged in the true practice” of the Great Vehicle’s true principles and path. He was not sincere in seeking the Dharma; “He merely wanted to boast that he was superior to the Buddha.” He was not sincere in seeking the Dharma; “He merely wanted to boast that he was superior to the Buddha." He only wanted to boast about himself, that he better than the Buddha. “So, he often envied and harmed the Buddha.” This is the Chapter on Devadatta.
In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions. These [people] are actually virtuous friends for Buddhist practitioners. In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions. They are also virtuous friends.
“In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions.” We should use favorable or adverse conditions as a means for [spiritual] growth. “These [people] are actually virtuous friends for Buddhist practitioners.” Be it favorable or adverse conditions, virtuous or unwholesome friends, all help to support our spiritual aspirations. This means that even when monsters manifest and come to delude us, we can still be firm in our spiritual aspirations. In summary, [whether] we are in favorable or adverse conditions, we must be firm in our spiritual aspirations. Everyone is our virtuous friend. The Buddha still bestowed predictions on Devadatta because He saw him as a virtuous friend. “In particular, when we come together with adverse and negative conditions,” whenever we encounter negative conditions, “we must treat them as beneficial adverse conditions.” People like this are also our virtuous friends. Fellow Bodhisattvas, the path of spiritual practice is like this. Sometimes, love will drag us down and make us lose sight of our aspirations. Sometimes, evil will sever our root of goodness. Regarding love, hate, passion and animosity, how are we as spiritual practitioners supposed to differentiate them? We must find ways to view love, hate, passion and animosity with impartiality so that they will not disturb our spiritual aspirations. Then we can be true spiritual practitioners. So, before we talk about the Chapter on Devadatta, I hope everyone can first understand this. I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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