Explanations by Master Cheng-Yan
Subject: Infinite Meanings Return to One Reality (滿慈願力 說法第一)
Date: October.10.2018
“The Buddha wished to teach the Lotus Sutra’s principle of the One Reality, so He first taught the Sutra of Infinite Meanings. This means He used infinite meanings to return to the principle of the One Reality. The wondrous meanings of ultimate reality are inexhaustible, thus it is called the Sutra of Infinite Meanings.”
We need to be mindful! To ensure we all remember what we hear, after we listen to the sutra, we must think back and recall [the teachings]. The Lotus Sutra is the king of all sutras. The text of the Lotus Sutra is very long, but when we condense the meanings and principles in the Lotus Sutra, they are [found] within the Sutra of Infinite Meanings. The Sutra of Infinite Meanings is the essence of the Lotus Sutra. The Lotus Sutra explains all the principles found within the Sutra of Infinite Meanings, so when we listen to the Lotus Sutra, we must not forget the Sutra of Infinite Meanings. Especially since we are coming to the end of our discussion of the Chapter on the Practice of Bringing Peace and Joy, we need to recall it all the more. The Sutra of Infinite Meanings is the essence of the Lotus Sutra. Everyone should know this. The Buddha first hid the wondrous Dharma away in His heart, where He mindfully protected it until the causes and conditions were ripe at the Vulture Peak Assembly. This was when the Buddha taught the Sutra of Infinite Meanings in its entirety, expressing the principles hidden in His heart. It had been 42 years. Ever since He taught “suffering, causation, cessation and the Path,” the Four Noble Truths, since the Buddha taught for the first time, He had been hiding these principles like this. In the Buddha’s heart, there were words He wanted to say, there was Dharma He wanted to teach, but He saw how sentient beings’ capabilities varied so widely and were not ready. He therefore hid His intent and first guided sentient beings step by step. He decided at first that He would help sentient beings understand how the world is full of suffering. Thus, He revealed these teachings little by little and bit by bit so that everyone could gradually accept them.
Such was the Buddha’s wisdom. The Buddha, with compassion and patience, began in this way. Step by step, He guided everyone to follow His voice and receive the Dharma. In their minds, they continuously experienced and comprehended this. “Indeed, life is full of suffering!” Then, they began to understand how to find the source of that suffering. The Buddha once again explained that the source of suffering is the mind. Due to desirous thoughts, we connect with external states. He taught about the mind and external states and about how external conditions entice the mind. He analyzed the mind and external conditions, which converge to create karma. Then, He again analyzed the forces of karma, breaking them down into causes and conditions. There are many layers to these truly subtle and intricate teachings which He explained to have very broad [ramifications].
Some of them heard this and understood, but what could they do? There is so much suffering, so how could they avoid suffering? He started to give further teachings, about “cessation”. As for “cessation,” since suffering is truly unbearable, how can we make it “cease”? This is a profound principle. People’s desires are immense, towering like waves. Before one passes by, another is on its way. Speaking of external states, before one passes, another one comes by. These all weigh on us internally and externally, so how do we get them to cease? The Buddha began [to explain that] we need spiritual practice. So, He began to teach us methods for spiritual practice. This encompasses so much. Spiritual practice touches upon every aspect of our actions, thoughts and speech. Thus, He began to teach us the Path. “Suffering, causation, cessation and the Path,” these principles, are also included in the Sutra of Infinite Meanings, as are the 12 Links of Cyclic Existence. These took a long time [for the Buddha to teach]. Whether they were the Agama, Vaipulya or Prajna teachings, He had to consider the timing and capabilities of sentient beings. Within the Sutra of Infinite meanings are subtle and intricate teachings about the Buddha’s views and thoughts. That profound and lofty wondrous Dharma was the Avatamsaka state that the Buddha attained at the moment of His initial enlightenment. This subtle and wondrous state of mind was what the Buddha taught at first. It was the state of “tranquility and clarity,” with “vows as vast as the universe.” This is His state of mind as described in the Avatamsaka Sutra. So, after the Buddha became enlightened, at that instant, He realized in His mind that all sentient beings intrinsically possess Buddha-nature. The Buddha discovered this, and He always wanted to share it with everyone. He hoped that all of us would respect ourselves. knowing that we all are intrinsically replete with the wisdom of the awakened nature. It is replete in everyone. He rejoiced upon discovering this and wanted to help all sentient begins understand this.
However, He changed His mind because sentient beings’ [capabilities] made it impossible for Him to completely reveal His intent. So, the Buddha could only begin by teaching the Four Noble Truths, “suffering, causation, cessation and the Path”. He helped them first understand and realize this. He first explained for them how to engage in spiritual practice, how to eliminate afflictions and so on. This was how He proceeded. When we recite the Sutra of Infinite Meanings, from the sutra passages, we should be able to comprehend this [state]. [The words] “tranquil and clear, with vows as vast as the universe” means we have already come in contact with the Avatamsaka state.
Through analyzing the Avatamsaka state, the Buddha began by using the Agama teachings to gradually guide everyone. After he finished the Agama teachings, 12 years had passed. The Vaipulya teachings lasted eight years. After that, He began the Prajna teachings. Step by step, He led everyone along this way. In the Prajna teachings, He taught that we must first eliminate our attachments so that we may give rise to wisdom. But according to the Prajna teachings, all things are empty. He feared that sentient beings may become biased toward emptiness, so after the Prajna teachings, He hastened to begin the Lotus teachings.
So, the time was right for the Lotus Sutra. With the wisdom of emptiness from the Prajna teachings, we realize that everything is illusory., “like a dew drop or a flash of lightening”. Yet sentient begins’ attachments cause them to take issue over everything, creating so much suffering in the world. Our rebirth into this world is entirely beyond our control. The suffering in the world is without end. This is why the Buddha had to [come to] the world to teach and transform sentient beings. He had to give us teachings that we could practice among people in the world. This is why He taught the Middle Way, which [teaches us] that we cannot entirely give up on this world, because if we give up on this world, there will be no Buddha-Dharma. The Buddha-Dharma requires us to go among people. The Buddha-Dharma exists for the sake of this world. The Buddha-Dharma has no application away from this world. The Buddha-Dharma exists [to treat] the suffering of sentient beings. Because sentient begins suffer, we need spiritual practice, for only through spiritual practice can we awaken. With this awakened state of mind, we thoroughly understand that everything is “like a dream, an illusion, a bubble, a shadow, like a dew drop or a flash of lightening, and should be contemplated as such.” The mind becomes spacious and empty, but within that spaciousness and emptiness there is a very profound and wondrous principle, which is the state of Buddhahood. We return to the intrinsic Buddha-nature, which is the Avatamsaka state. Once we become awakened, we will reach a state of tranquility and clarity. This is all in the Sutra of Infinite Meanings. It teaches us to dedicate ourselves to going among people. Though we are still unenlightened beings, we can still learn the Buddha-Dharma to purify the minds of sentient beings. Our bodies are vehicles for spiritual practice. We are boatmen steering ships. We all have our own ship. Each of us can use our own ship to go from this shore of afflictions and suffering to reach the other shore that is free of afflictions, peaceful, still, tranquil and clear. Our ship can carry many other people! As long as we know how to steer the ship naturally we can carry ourselves and others to the other shore. This is “the Dharma that delivers sentient beings”. Although the people steering the ship may be sick themselves, all the same, they can still steer this ship across the wind and waves to reach the other shore as long as they have the methods. The Sutra of Infinite Meanings teaches this. So, if we often read the Sutra of Infinite Meanings, after we listen to the Lotus Sutra, we can always clearly see the beauty of the Dharma. I hope we can all return to the principle of the One Reality.
So, [the Buddha] taught “the Sutra of Infinite Meanings,” which means “He used infinite meanings” to return all the many principles to the principle of the One Reality. “The wondrous meanings of ultimate reality are inexhaustible.” The Buddha taught the Dharma throughout His life, starting in Deer Park with the Four Noble Truths, all the way to the Lotus Dharma-assembly on the Vulture Peak. He returned this plethora of teachings, all these infinite meanings “to the principle of the One Reality”. The essence of all the principles is contained here. “The wondrous meanings of ultimate reality are inexhaustible”. The true teachings within it are inexhaustible “this it is called the Sutra of Infinite Meanings”. So, “Before the Buddha taught the Lotus Sutra, He first taught the Sutra of Infinite Meanings.”
Before the Buddha taught the Lotus Sutra, He first taught the Sutra of Infinite Meanings. Next, He entered the Samadhi of Infinite Meanings. “Infinite” refers to the infinite Dharma-doors of the Three Vehicle, the Five Vehicles and so on. This means that the state of infinite meanings can give rise to infinite Dharma. Ultimate reality is the state of the One Meaning. From one meaning there arises infinite Dharma; In attaining infinite Dharma, we enter the One Meaning, which is the Samadhi of non-appearance. This is known as the Samadhi of Infinite Meanings.
Before the Buddha taught the Lotus Sutra. He first taught the Sutra of Infinite Meanings. “Next, He entered [the Samadhi] of Infinite Meanings”. After teaching the Sutra of Infinite Meanings. He began sitting in Samadhi. This meant that He still had more to say. This was before teaching the Lotus Sutra after teaching the Sutra of Infinite Meanings. When the Buddha sat in Samadhi and entered the state of infinite meanings, a light began to shine from between His eyes. This was before He taught the Lotus Sutra.
“’Infinite meanings’ refers to the infinite Dharma-doors of the Three Vehicles, the Five Vehicles and so on”. Everyone knows that the Three Vehicles are the Small, Middle and Great Vehicles of the Hearers, Solitary Realizers and Bodhisattvas. Adding the Human and Heavenly Being Vehicles, we have the Five Vehicles. The worldly Dharma the Buddha taught is the Human Vehicle. The Dharma by which one is reborn in heaven is called the Heavenly Being Vehicle. By doing the Ten Good Deeds, one ascends to heaven. By upholding the Five Precepts, one is reborn human. By upholding the pure precepts, one becomes a sage, a noble, and thereby transcends birth and death.
So, we need to go from being Hearers and Solitary Realizers until we become Bodhisattvas who form great aspirations. Then we must return to being among people. These are the Five Vehicles. This is the “state of infinite meanings”. All of this can be found within the Sutra of Infinite Meanings. This means that “the state of infinite meanings can give rise to infinite Dharma. Ultimate reality is the state of the One Meaning”. This ultimate reality is the True Dharma of the Buddha-Dharma. The True Dharma is the “ultimate reality”. They True Dharma lies within the infinite meanings. So, “From one meaning there arises infinite Dharma”. From one meaning there arises an infinity of teachings.
So, “the Samadhi of non-appearance”. It is also called the “Samadhi of non-appearance”. In the last few days, I have talked about “conditioned phenomena”. We must go among people. When it comes to conditioned phenomena, we use “the Samadhi of non-appearance”, which is “unconditioned Dharma”. When our mind is free of worries or obstacles, we remain undefiled among people. Then, we can freely enter and exit this world without being trapped by sentient beings. We will no longer be entangled by them, so we can enter and exit freely. This is using “the Samadhi of non-appearance. This is known as the Samadhi of Infinite Meanings”. After Sakyamuni Buddha finished teaching the Sutra of Infinite Meanings and entered the state of infinite meanings, a light was emitted from the tuft of hair between His brows. When He finished the Sutra of Infinite Meanings, He finally got the chance to slowly explain the Dharma He had always kept in His heart, letting it out. [He had to wait] until the very end, when He brought it back and showed it to everyone. He had now begun to bring it all back. To enter the state of the Buddha’s enlightenment, we must go among the turbidity of sentient beings to deliver and transform them.
So, the Lotus Sutra explains the principles in the Sutra of Infinite Meanings. I hope everyone will often read and recite the Sutra of Infinite Meanings. Then, we will remember that the Lotus Sutra is an explanation of the Sutra of Infinite Meanings. It is so subtle and wondrous how He condensed all the teachings into these essential meanings and principles and then explained them in the Lotus Sutra.
Let us now look at the previous sutra passage. “Those Buddhas will teach the unsurpassed Dharma to the fourfold assembly. They will see themselves in the assembly, praising the Buddha with their palms together. Upon hearing the Dharma, they will rejoice and make offerings. They will attain dharani and realize non-retreating wisdom. The Buddha will know that their minds have deeply entered the path to Buddhahood, so They will bestow predictions upon them that they will attain supreme, perfect enlightenment. All you good men, in a future lifetime, will attain infinite wisdom and the great path to Buddhahood”.
In this passage of the Lotus Sutra, just before the end of the Chapter on the Practice of Bringing Peace and Joy, there is another section of repeated verse. We have discussed the prose previously, and we have also analyzed this section of verse. We must truly retain and uphold all teachings; this is dharani. We talked about this previously. We take the Dharma to heart during the day. We think of it in the day and dream of it at night. During the day, we must truly take the Buddha-Dharma to heart and always practice it in our daily lives. Then naturally, when we sleep at night, we will also dream of it as well.
The dreams we discussed before might feel as if we are by the Buddha’s side while the Buddha is teaching the assembly, or we might dream of the Dharma-protectors protecting the Dharma or of asuras coming also to hear the Dharma. It is as if we ourselves are teaching the Dharma for them. We can both explain the sutra and teach them the Dharma, so the eight classes of Dharma-protectors and asuras will all give us their respect.
This indicates a state equal to the Buddha’s. This is like the 16 princes. After Great Unhindered Buddha finished teaching the Lotus Sutra, while He rested for a while, the 16 princes taught the Lotus Sutra in His stead while also forming affinities with sentient beings. One of those 16 princes was Sakyamuni Buddha. Our present Sakyamuni Buddha was the 16th prince who, because of His karmic affinities, has kept coming to the world. By the same principle, we can practice in the same way so that the Dharma will always be on our minds. During the daytime, when our every thought is on the Dharma, naturally, our state of mind will purify itself.
Moreover, we will not have afflictions at night, and even our dreams will be about the Dharma. This section [of the sutra] is about dreams. In this dream-state, we are able to retain and uphold all teachings and thus attain all the sutras and Dharma. We “retain all goodness and uphold all teachings”. All the virtuous Dharma is within us. It protects us from external states.
Whenever evil [arises], we can adjust our minds to be steady and tranquil. In Samadhi, when we practice right conduct and the virtuous path, we will eliminate all unwholesome phenomena and unwholesome thoughts. We can eliminate unwholesome phenomena, even in our dreams. When we become resolute in our practice, whether we are facing our daily life or our dreams, we will be just as resolute; we can reach a state of mind like this.
So, “They will attain dharani and realize non-retreating wisdom”. This is because life is like a dream. Though we listen to the Dharma now, we still exist in an impermanent world where life is painfully short. We never know when impermanence will strike! So, we must always earnestly seize the moment to take the Buddha-Dharma to heart. When we wake up from our dreams at night and go about our lives the following day, we still remember the dream from the night before. The Dharma from our dream-state is still vaguely there [in our minds] during our waking hours. These so-called waking hours are the ones we spend in the ordinary world. During our past lifetime, out of ignorance, During our past lifetime, out of ignorance, we might have taken many unwholesome actions. This is beyond our control. This is why we have the life we do now in that past life, we also did good deeds amidst the evil deeds. We also listened to and took the Dharma to heart, but it was a very small amount.
So, coming to this life, we bring a great amount of influences from our past life; these are in our consciousness, our karmic consciousness, which brought us to this life without our control. So, waking from one dream, we then enter another one. Although we wake up every day, we are actually still in a dream. We bring our previous dream with us to this one. How much of the time are we truly awake? The true principles that we can grasp and the Dharma that brings joy to our hearts are actually quite insignificant. Think about the Dharma we listen to in the morning. How much of it do we really understand? As we go about our day, do we remember what was discussed in the morning and bring it into our daily lives? To what extent do we do this? Only to the smallest extent. We must truly try to learn what is in the Sutra of infinite Meanings. We are always reciting this sutra. Once we recite it, wherever our discussion leads to, it still remains vaguely in our memory. When we come to this sutra passage, as we discuss its meaning, we can then gain a deeper comprehension of it. The principle is the same. So, the Buddha asked everyone to be diligent. Our [karmic] consciousness remains even in our dreams. What this means is that we must enter deeply into our consciousness so that we can turn our eighth consciousness into our ninth consciousness. Then our afflictions and ignorance will no longer drive us to create more karma within our [karmic] consciousness. So, we should put effort into diligently practicing to bring peace and joy in this world. How do we transform afflictions and ignorance into the practice of bringing peace and joy? This takes diligence. This means we must be diligent even in our drams.
So, the next sutra passage states, “Your lands will be dignified, pure and vast beyond compare. You will also have fourfold assemblies who will listen to the Dharma with palms joined.”
After finishing the previous section, the Buddha continued His description. In our dreams, since we have gained so much understanding from listening to the Buddha that we ourselves can also teach the Dharma to others in our dreams, we will also attain realization and infinite wisdom upon the Buddha’s great path. In that dream-state, “Your lands will be dignified, pure and vast beyond compare. You will also have fourfold assemblies who will listen to the Dharma with palms joined”. So, this sutra passage describes how, in our dreams as well, it will be as if the Buddha is bestowing predictions upon us, describing what our lands will look like. It reminds us of the Chapter on Bestowing Predictions, where the Buddha bestowed predictions in stages upon people in the order that they were able to comprehend the Dharma. Even thought they had not yet really gone among people to transform sentient beings, the Buddha told them, “You have now formed great aspirations”. If you practice according to these teachings, you will attain Buddhahood in the future. Your lands will be so dignified, and you will have so many citizens. We can remember this from the Chapter on Bestowing Predictions.
If we put in effort now, then, even at night, in all our dreams, we will attain this subtle and wondrous state of mind. The Buddha will bestow predictions upon us in our dreams. We will attain such great lands and so many citizens as well. The fourfold assembly will come with palms joined to listen to the Dharma. This is if we make the effort to eliminate all afflictions from our minds and keep all our thoughts on spiritual practice, constantly remembering it. So, in the past few days, I have told all of you that after we listen to and recite the Dharma, we must remember it.
So, “Your lands will be dignified, pure and vast beyond compare. The lands they will manifest in” will be very magnificent and “vast, pure and wondrous”. Their circumstantial retribution will be superior.
Now we must make aspirations like these. It will be “a dream come true” so long as we maintain our aspirations and willingly go among people. In this lifetime and the next one, our “circumstantial retribution will be superior”. The land we will go to in the future will be a superior one. Our affinities and circumstantial retribution will bring us to that place. Our direct retribution will be to have good affinities with those people and receive their respect. “We will also have fourfold assemblies who will listen to the Dharma with palms joined.” So, “Their transformative Dharma will spread”.
You will also have fourfold assemblies who will listen to the Dharma with palms joined: Their transformative Dharma will spread and the disciples in their assemblies will be many. What the previous text expresses is the predictions those Buddhas will bestow upon them in their dreams. They will dream of attaining perfect enlightenment.
Due to the affinities we form with them, we will naturally teach and transform many people. We will be able to spread the Dharma throughout the entire world. “The disciples in their assemblies will be many.” Many people will have faith in us. These sutra passage all describe for us that dream-state where we can be at the Buddha’s Dharma-assembly listening to His teachings, and we can also teach people the Dharma. As we revere the Buddha, many other people will also revere us. We will receive the Buddha’s prediction that our land will be so wonderful It is in that dream-state that we will receive the Buddha’s predictions and “dream of attaining perfect enlightenment”. We can also attain enlightenment in our dreams. So, dreams do come true.
From “Furthermore, they will see all Buddhas to listen to the Dharma with palms joined, there are altogether 26 lines describing entering the Ten Abiding Conducts in dreams. If we make great efforts during the daytime, then, naturally, when we dream at night, we will form Bodhisattva-aspirations and go through the Ten Stages of Faith, Ten Abiding Conducts, Ten Dedications and so forth. We will pass through these one by one. We must form aspirations to continuously attain all 52 stages of Bodhisattvas, entering them constantly. We approach the state of Bodhisattvas in stages.
It continues as follows, “They will also see themselves in mountain forests, cultivating the virtuous Dharma, realizing ultimate reality, deeply entering Samadhi and seeing the Buddhas of the ten directions”.
The Buddha again begins to tell us, “They will also see themselves”. They will also see themselves in mountain forests engaged in spiritual practice, cultivating only the virtuous Dharma. In their dream-state, all they practice are virtuous teachings. Having entered a state of Samadhi, they are always, in every moment, abiding in calm contemplation. Never letting their minds go astray, the see the Buddhas of the ten directions. If our minds are always tranquil, naturally, our mind will be filled with nothing but virtuous teachings. Unwholesome teachings will have no chance to enter our minds. So, we can guard against unwholesome thoughts very closely so that our thoughts will always advance in the direction of cultivating goodness.
They will also see themselves in mountain forests, cultivating the virtuous Dharma: Though the Dharma is innate, it cannot be realized without cultivation. In mountain forest, they will delight in tranquility and purity and diligently [practice] right conduct. Cultivating the virtuous Dharma: This represents entering the stages of the Ten Practices in their dreams.
So, in the course of our spiritual practice, we enter the mountain forests in our dreams, a realm that is very quiet, tranquil and clear. “In mountain forest, they cultivate the virtuous Dharma”. In the dream, we see our own body cultivating the virtuous Dharma. So, “Though the Dharma is innate…”. In fact, everyone has the intrinsic Buddha-nature. In fact, everyone has the nature of True Suchness. The true principles inherently abide in our hearts. They have always been there. “It cannot be realized without cultivation”. Although they are always there, if we do not engage in spiritual practice, though the principles may be intrinsic to us, because of our ignorance, they are completely buried by our afflictions and delusions. The light of our wisdom, our true principles, cannot [shine] through. This is why we make the effort to engage in spiritual practice.
So, “It cannot be realized without cultivation”. This is why we must engage in spiritual practice. “In mountain forest, they will delight in tranquility and purity”. In spiritual practice, we must calm our minds to “diligently [practice] right conduct”. We must be earnest and diligent in [cultivating] a proper mindset. We must maintain a proper mindset, proper conduct, proper thoughts and so on. Our body, speech and mind must all be proper. We will “delight in tranquility and purity”. In this great tranquility, we must again be earnest and diligent. So, we “cultivate the virtuous Dharma”. The virtuous Dharma must be cultivated like this.
So, entering the Ten Practices in our dreams is the state that we attain through cultivation very magnificent and “vast, pure and wondrous”. This means that, “through cultivation, they will attain realization”. Because they practice, they attain realization.
Realizing ultimate reality: Through cultivation, they will attain realization and awaken to the principles of ultimate reality. This represents entering the stages of the Ten Dedications in their dreams.
If we cultivate, we will attain. What we will “attain” is “realization”. Because we engage in spiritual practice, we will be able to attain “awakening to the principles of ultimate reality”. We will be able to attain realization of the principles of ultimate reality. This means we will enter the Ten Dedications in our dreams. So, by putting effort into being mindful and diligent, level by level, we will naturally go through the stages of the Bodhisattva-path. It is just like climbing a staircase. By climbing up step by step, the higher we go, the more we can see. This is where we diligently engage in cultivation. So, they “deeply enter Samadhi” and “see the Buddhas of the ten directions”. They enter deeply into Samadhi. “While in Samadhi, they will see the Buddhas”. This is entering the Ten Noble Stages in dreams.
This “Samadhi,” as I often tell everyone, is “right thinking”. If our minds are upright, we will awaken. If our minds are not upright, we will deviate, so we should always cultivate right thinking. If our thinking is right, naturally, our direction will be correct. “While in Samadhi, they will see the Buddhas”. The Buddha is in our mind, so when our minds become tranquil, the Buddha-mind becomes our own. Our every thought is then of loving-kindness. Our every thought becomes a thought of others. This is how the Buddha’s heart, all sentient beings’ hearts and our heart can become as one. So, in our dreams, we will enter the Ten Noble Stages.
“This means that since these sentient beings have listened to the Dharma, they can also give rise to right faith”. Because they maintain right thinking toward the principles within [the Dharma], they naturally practice according to the teachings. “Thus, they are extraordinary; they are treasures rarely seen in this world” Is this easy? This sutra passage makes it seem very easy.
In truth, for us to remember it, is it really that easy? After listening to the Sutra of Infinite Meanings, after our daily recitation of this sutra over such a long period of time, how much of the Sutra of Infinite Meanings do we really remember? In our daily living, how much of [the teachings] in the Sutra of Infinite Meanings are we able to put into practice? “Having relieved them from suffering,” how much Dharma have we taught others? Although we often say, “Sentient beings are suffering, so we must find ways to relieve them,” what is this suffering? Actually, there are many kinds of suffering. There is the suffering of birth, aging, illness and death. There is also suffering in the world from climate change. There is also mental suffering and the havoc it wreaks. It is impossible to describe [it all]. While there is so much suffering, how much have we really done [to help]? As we serve, to what extent do we serve according to the sutra? Let us try to thin back.
For instance, Superintendent Lin brought a young man from Tibet [to the Abode]. His name was Tudeng Angbu. This child was only 17 years old, but he had already endured a life’s worth of suffering. His father died when he was young, leaving his mother a widow with two children, one daughter and one son. This son is Tudeng Angbu. He was born in Tibet, where his family raised livestock. Because of policies the government initiated, the grazing of livestock was prohibited in an attempt to revitalize the grasslands. There was a policy to revitalize the grasslands, and they banned animal grazing. So, they could no longer raise sheep. They could no longer raise livestock, so the mother took her children and went to Qinghai province. The children went to primary school in Qinghai, but when the boy turned 12, when he was only in the sixth grade, he suddenly wanted to become a monk. It was hard for his mother to let him go, but she let him become a monk, a little lama. During the process of his becoming a monk, his eyesight, for some reason, weakened. Later, he went home, and his mother, to cure his eyesight, sold everything they had. His mother sold everything they owned in order to find a cure for his eyesight, but nothing worked. After three years, he lost his eyesight, so his mother asked the school principal, “What can we do?” She asked the principal for help, for she had already sold everything they owned. The principal then sought out help from charitable organizations. Through the help of two charitable organizations, one of their doctors introduced the child to us here in Hualien. The child had a brain tumor. A very rare brain tumor had been putting pressure on his optic nerves, making it impossible for him to see. Not only could he not see, but it also affected his movement so he could barely walk. He could not walk when he arrived here. It took nearly three months, as they operated on him to take out this brain tumor and in addition used the Gamma Knife to stop the tumor from growing, so his symptoms would stop. So, we did our best to help him. When he came to the Abode, he was walking again. He has already recovered. He is a strong young child, a strong youth. He is also wearing his little lama robes again. The lama who accompanied him told me, “Thank you!”
This is [an example of] sentient beings’ suffering. In such a faraway place, he was such an innocent child who aspired toward the path, but as soon as he became a monk, he found that his eyesight was failing. Then, he had to return to the lay life, and his mother had to sell everything she owned in order to treat him. The child had no strength in his arms or legs, so he could not walk. Not only could he not see, he had also lost his ability to move around. That was the reason he was referred to us here. This was how causes and conditions developed. With these karmic conditions, he recovered the strength in his arms and legs. I asked him, “How about your vision?” The superintendent told me, “We still have to give him time. After two or three months, his vision may improve. His optic nerves have been damaged, so we have to see if his vision will recover.” He has now recovered his physical strength. This is “relieving sentient beings of suffering.” I hope that he can recover his aspiration to seek the Dharma. There is still a chance for him. As long as his brain is clear, then whether or not he can see is not a very big problem, since he has already studied through sixth grade. While he is among the lamas, he can use his ears, so he can clearly receive [the teachings.] This is particularly true since he is so young, only 17 years old. In any case, we should give him our blessings.
So, this is what the sutra passage says. Although this is about dreams, Tudeng’s dream has already been realized in real life. He became a monastic but encountered this illness. It took him four days to get here, after riding a train and then a plane to Hualien. The trip took four days altogether. Finally, after seeking medical treatment, he was liberated [from his illness] and can return home. Returning to his Sangha to accept the Dharma should not be a problem for him. This too has been like a dream for him. This is entering the realm of noble beings in a dream. “This means that since these sentient beings have listened to the Dharma, they can also give rise to right faith, contemplate its meaning and engage in spiritual practice according to these teachings. Thus, they are extraordinary.” This really depends on our karmic conditions; it is not easy. Have we been diligent? There are different causes and conditions. How do we deal with them? As humans, the world is full of difficulties. So, for us to truly attain this Dharma and good karmic conditions is truly never easy. “They are treasures rarely seen in this world.” Depending on the causes we create and the conditions we attain, we reap the fruits we deserve. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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