Explanations by Master Cheng-Yan
Subject: 50 Small Kalpas Seen as Half a Day (五十小劫 謂如半日)
Date: October.30.2018
“For Bodhisattvas in their spiritual practice, from forming initial aspirations until attaining Buddhahood, they never abandon [their practice]; they constantly practice the Six Paramitas, giving, upholding the precepts [etc.] Throughout countless kalpas, in all future lifetimes, they practice without bounds and without becoming tired. For a long time, Bodhisattvas forget their self.”
We need to be mindful! We should mindfully seek to comprehend this. “For Bodhisattvas in their spiritual practice….” Bodhisattvas’ spiritual practice starts when their minds form initial aspirations. They continuously maintain this mindset and “actualize the Six Paramitas in all actions.” [They do this] throughout countless kalpas, for a very long time. “Though the universe has bounds, our vows are boundless.” This is how Bodhisattvas, starting when they first make aspirations, continuously and mindfully give of themselves. Their minds never retreat or turn; they firmly persist in this aspiration. Indeed, with this aspiration, [they persist] until they attain Buddhahood. Their minds will never give up on [their practice]. They constantly practice the Six Paramitas. They will not abandon any sentient being. Whichever sentient being it is, they will not abandon him or her. They refuse to abandon or leave any sentient being. This is their mindset. They are always together with sentient beings, constantly practicing the Six Paramitas. This is the vow of Bodhisattvas.
[Bodhisattvas] regularly practice giving over a long time and never seek anything in return. So, they are constantly practicing the giving of the Six Paramitas. While practicing giving, they must also uphold the precepts, meaning they abide by the rules. In spiritual practice, as we make aspirations to give, we must also follow rules. Upholding precepts is maintaining the right course for our wisdom-life. When we are helping others, it is even more important to earnestly uphold our precepts. The precepts help us maintain our direction so that we do not deviate or make mistakes. This gives our lives a set of rules for our body, speech and mind.
For sentient beings, upholding the principles requires having etiquette. Having etiquette requires upholding the precepts and maintaining discipline. If we have precepts, then we have etiquette. What should we do? What should we not do? When it comes to what we should do, we must know our boundaries and etiquette. If we can do this, then we will not be violating the rules. This means that we can maintain our human form [when reborn] into the world.
We often use the word “sentient beings”. The Buddha came to the world to deliver sentient beings. We could simply say “to deliver people,” so why do we say “sentient beings”? “Sentient beings” refers to all various different forms of life. They are called sentient beings. No matter what way of life they have, they all intrinsically have Buddha-nature and are replete with the nature of True Suchness.
We see that in Thailand, there is an elephant. His owner had cared for him for many years. His owner was old, over 80 years old. One day, he suddenly died from a car accident. After his passing, his family held a funeral for him. When the children of this owner saw the elephant, they said to him “Our father has passed away. He died in a car accident. The funeral will be held tomorrow.” When this elephant heard this, he ran out from the elephant enclosure and went to his owner’s home. He went up to the coffin. Such a large elephant walked very steadily and came before the coffin. He was very solemn! In this manner, he faced the coffin and slowly bent his legs. With his four legs bent, his head bowed to the ground, [the elephant] very solemnly prostrated to his owner. His actions were very moving.
Seeing such actions really cause me to lament; do humans have such dignified etiquette? Animals are capable of such act of gratitude and of such warm sentiments and closeness. Animals are capable of this, but what about humans? Is such sentiment and etiquette something that humans are capable of upholding? [The elephant’s] actions are truly touching. Although he may be in elephant form, his demeanor was no less [dignified] than that of humans. However, why was he born as an elephant? It was because of his past life. In a past life, he did not uphold propriety and did not keep to the precepts. But in this present lifetime, he and his owner spent time together. His owner gradually cared for and taught him so that his nature of True Suchness could also manifest. They developed a strong bond, and the elephant developed propriety.
This animal’s nature is close to human nature. He had a more human nature of True Suchness than humans themselves. Through the display [of these actions], we get proof of what the Buddha said, that all sentient beings have the Tathagata’s nature of wisdom. So, we must be earnestly mindful.
Our spiritual practice lies in our actions. In our actions, we must give of ourselves while upholding precepts. We must continue doing this for countless kalpas. We must be mindful for a long time. We cannot deviate even the slightest bit. If we have deviated or made errors, then we must take responsibility for our karmic retributions. Whether it is a seed of goodness or evil, it always exists. With seeds of evil, we will face retributions all the same. With seeds of goodness, we can attain blessings. Good and evil all lead to retributions. So, since we have encountered the Buddha-Dharma, we must earnestly, with this mixture of good and evil, quickly decrease what is evil, and quickly increase what is good. We must practice the Six Paramitas just like Bodhisattvas, giving, upholding precepts [etc.]. “Throughout countless kalpas,” we must, at all times, be full of seeds of good karmic conditions and eliminate afflictions and ignorance so that there are no more of them. If we can do this, that is how Bodhisattvas engage in spiritual practice from the start until they attain Buddhahood. Being able to be free of mistakes in this manner depends on our minds. “Throughout countless kalpas, in all future lifetimes, they practice without bounds and without becoming tried.” With this mind that aspires toward goodness, this thought of transforming sentient beings they never become tired. This means that for lifetime after lifetime, they continuously accept and uphold the teachings and engage in spiritual practice. “For a long time, Bodhisattvas forget their self.” For a long time, we forget ourselves. Since we formed aspirations, regardless of how much time has passed or how many lifetimes we have experienced throughout these many lifetimes, we [maintain] the same [aspiration]. When we are asked when we formed our aspirations, we have forgotten. When we are asked how many lifetimes ago it was, we have forgotten. This is how Bodhisattvas forget their self and uphold [their aspiration]. For a long time, they have never abandoned or given up [on their practice]; “They constantly practice the Six Paramitas giving, upholding the precepts [etc.]” This is the aspiration of Bodhisattvas.
As we form aspirations for spiritual practice, we need such a mindset. Is it very difficult to [maintain] this mindset? Not at all! We should take it as a given. Since we have discovered the principles, we can practice this etiquette, follow this path in practicing giving and implement this in our daily living. This is a given. With this [mindset], how would we become tired? Then, for a very long time, we can maintain this aspiration.
This is in the previous [sutra] passage. Bodhisattvas emerged from the ground at Vulture Peak, before the stupa of Many Treasures Buddha. One after another, they prostrated to the two Would-Honored Ones. Then they also prostrated to the Buddha’s manifestations beneath the trees of treasure, all the while circumambulating [Them]. They circumambulated Them three times. So, they reverently put their palms together.
They circumambulated clockwise three times, put their palms together with reverence and with all Bodhisattvas’ many methods of praise, uttered their praises. They then stayed to one side and joyfully gazed upward in admiration at the two World-Honored Ones. All these Bodhisattva-Mahasattvas, starting from when they first emerged, used all Bodhisattvas’ many methods of praise to praise the Buddhas. The time that passed was 50 small kalpas.
This is the previous [sutra] passage. They praised Them, “with all Bodhisattvas’ many methods of praise. They then stayed to one side.” In this way, they continuously praised Them. Standing to one side, they all returned to their positions and gazed upward in admiration at the two World-Honored Ones. “All these Bodhisattva-Mahasattvas” were great Bodhisattvas. Since emerging [from the ground], they continuously used “all Bodhisattvas’ many methods of praise” to praise the Buddha. They praised the Dharma and praised the Buddhas. For how long? For 50 small kalpas. 50 small kalpas is a long time. How long is it actually? What does this long period of time represent? We must patiently and mindfully seek to comprehend this.
The next sutra passage states, “During this time, Sakyamuni Buddha sat in silence and all in the fourfold assembly were also silent 50 small kalpas [passed], but through the Buddha’s spiritual powers. He made it seem like half a day to the assembly.”
We must be very mindful in entering this state to comprehend it. During this time, Sakyamuni Buddha [was silent]. Through there were so many Bodhisattvas who very reverently paid respect and praised Him, paying respect to the Buddhas and praising Their Dharma for such a long time and with so much reverence. Sakyamuni Buddha remained still and unmoving. He sat upright in silence.
During this time, Sakyamuni Buddha sat in silence: During this long time when the Bodhisattvas paid respect to the Buddhas and praised Their Dharma, the World-Honored One sat upright in silence, receiving their praise. Sat in silence: He completely took in everything at that time. He completely took in everything at that time. This all showed that [the Dharma] is applicable.
To “sit in silence” means to be quiet. As others were praising Him, He let them do so. Everyone was praising [Him and] the Dharma while talking about their insights on the Dharma. To “praise the Dharma” is to share insights on the Dharma. They continuously praised and talked about which teachings they practiced and what state of mind they had attained. He listened silently.
During that time, “He completely took in everything at that time”. At that time, everyone was sharing about the Buddha’s teachings and how they applied them to their minds and put them into action. Through actions which benefitted sentient beings, what results did they get? This is just like how we often hear about our Bodhisattva-volunteers. Wherever Tzu Chi volunteers regularly go to provide relief for those in suffering or to organize events for education or humanistic culture, they always gain insights. What kind of Dharma is put in practice to create these activities, and what are the results? When they gather together, they talk about their experiences and insights. When they speak about their insights, we should quietly listen to them. We should mindfully listen to what they say. In their sharing, they dedicate the merits of the Dharma back here. This is how they praise the Dharma, by sharing the results of applying it.
This is why, in that moment, [the Buddha] sat in silence. “He sat in silence. He completely took in everything at that time”. Whenever someone is speaking, we should do the same as well. This is what it means to seize the moment and enjoy the sharing of others’ insights. We must take them in as well. So, “He completely took in everything at the time”. How did they apply the Buddha’s teachings? they came to report back. So, the Buddha wanted to silently listen.
Thus, He “sat in silence. He completely took in everything at that time. This all showed that [the Dharma] is applicable”. This showed that the Dharma is applicable in the world. It can be taught to everyone. Everyone can uphold the Dharma and utilize it among people. This makes it very applicable. So, “All in the fourfold assembly were also silent”.
All in the fourfold assembly were also silent: During this time, those gathered in the assembly were also silent. The fourfold assembly was also silent. Teacher and students were united in their path. They did not move even slightly.
Not only was the Buddha sitting in silence, but the others in the fourfold assembly, the Buddha’s disciples, the bhiksus and bhiksunis and the lay upasakas and upasikas, also very silently listened in this way. Everyone in the assembly did the same. “All in the fourfold assembly were also silent”. This means that “Teacher and students were united in their path”. Between teacher and students, as the teacher taught these methods, the students had already become teachers. We have previously discussed these great numbers which gradually decreased until there were “more teachers and fewer disciples”. [The disciples] should already be able to exercise their capabilities. They had received the Dharma which can be used to teach and transform sentient beings. Then, sentient beings’ effects slowly came to fruition.
In the past, the Buddha taught and transformed them to become Bodhisattvas. These Bodhisattvas then taught and transformed sentient beings in the world. This was how they became teachers. But when these teachers returned and came before the Buddha, they were still His disciples. So, “Teacher and students were united in their path”. The Bodhisattvas had received the Buddha’s teachings and transformation. They then used this Dharma to transform and deliver sentient beings. This path merged with the Buddha’s path; they were the same.
The Dharma is one; it is the same. There was not even the slightest deviation. This is how “Teacher and students were united in their path. They did not move even slightly”. There was no deviation at all. The Buddha applied His Dharma on His disciples. His disciples then went to widely teach and transform sentient beings. With the same Dharma, they went to transform sentient beings. What about the time? It took a long time. There were many things to share. So, the time they were sharing was very long. “It was 50 small kalpas”.
It was 50 small kalpas, but through the Buddha’s spiritual powers, He made it seem like half a day to the assembly: This explains His inconceivable spiritual power of freely extending or shortening time. He shortened those long kalpas so that they saw them as brief.
“But due to the Buddha’s spiritual powers, He made it seem like half a day to the assembly”. We must be even more mindful in listening. 50 small kalpas and half a day are very different. If we think about one kalpa, how long is it? It is hundreds of millions of years. So with “50 small kalpas”, how can these billions of years, these incalculable hours and days, be compared to half a day? This is also telling us that it is truly inconceivable. “It cannot be described. It is unexplainable”.
Why is that? when the Buddha taught the Dharma, He used descriptions and analogies and discussed the present and ancient times. [He] not only spoke of this lifetime and what methods [His disciples] should use. He also spoke of [what happened] countless kalpas ago, what were the causes and effects, what conditions [they had] and how to accept [the retributions]. This is similar to the ancient past described by Sakyamuni Buddha.
He also spoke of the past. Great Unhindered Wisdom Superior Buddha. It was such a long time [ago], [the time of] the 16 novices. Exactly how long was this time? [It was very long], but [He described it] in just a few sentences. Though we discussed the passage on Great Unhindered Wisdom Superior Buddha in the Chapter on the Parable of the Conjured City for quite a while, no matter how much we say, the passage is short. Once we have read it, it is over. However, to discuss its contents would take a very long time. In truth, to talk about its contents, the time described in it is countless kalpas. This is inconceivable It truly is a very long time.
“This explains His inconceivable spiritual power of freely extending or shortening time.” Time can be greatly extended, or it can pass by in only a few sentences. These Bodhisattvas listened to the Buddha teach the Dharma. When they went out to transform sentient beings, they widely [spread the Dharma] without bounds. It is impossible to say how vast that space was or how many sentient beings they transformed. With this same Dharma, when it comes to how long it took [to teach] and how many people were transformed, if we wanted to explain it well, of course it would take a long time.
Therefore, we can spend a very long time or a very short time to discuss this. So, when all Bodhisattvas are sharing their experiences, everyone should listen mindfully. If we listen mindfully, we do not realize how much is said or how long they speak. We will also forget about time; [we just listen to] what is discussed. Because the Buddha has spiritual powers, “Though His spiritual powers. He shortened those long kalpas so that they saw them as brief”. This is how the Buddha explained a great amount of Dharma for us so that everyone can understand what happened long, long ago. He could condense it so that a single teaching session was enough to teach about what happened many kalpas ago. The meaning is the same. He did this so that everyone would “know and understand, so they could very clearly understand the Dharma”.
Those who know and understand can treat what is short as long. They view the events of half a day as if they were spanning over 50 kalpas. Those who do not understand treat what is long as short. They view 50 kalpas as the events of half a day.
If everyone can clearly understand this, then it does not count as a very long time. He brought up ancient times to discuss the present. Though ancient times were long ago, we can use present times as an analogy right now. Or we can recall a long time ago to understand the current principles. Then those who listen can grasp, understand, comprehend and realize [the principles]. If we can do this, then we can naturally use a very short time frame. This is just like how presently, although we only use one hour of time, if everyone can fully understand [what I say], then you will understand the principles. The [Dharma] can immerse us for a long time without itself changing. It encompasses such profound principles which we already understand clearly. We understand the Dharma. Therefore, to take what is short as long is to use a very short period of time. “I know, I know. I finally understand”. In the past, I could not comprehend it. I could not figure it out. After a few remarks, oh my! I finally understand. I comprehend it. “They can treat what is short as long.”
This means to understand [the principles]. No matter how profound the principles are, no matter how open or expansive they are, we can understand the all in a short time. So, “They view the events of half a day….” Something that happens for a very long time or very expansive principles can be understood in half a day. “Those who do not understand, people who cannot understand it, view [the events of] 50 kalpas” just as what happens in half a day. For those who do not understand, 50 kalpas truly [feels like] a very long time. We must seek to comprehend this. So, a time as long as 50 kalpas was shortened through the Buddha’s spiritual powers “so that the assembly saw it as half a day”.
The time was 50 small kalpas, but the Buddha used. His spiritual powers to shorten it so that the assembly saw it as half a day. This means that sentient beings felt like this time was half a day as measured by their minds. But actually when measured by the Buddha’s mind, it was still 50 small kalpas. This was due to the Buddha’s spiritual powers.
This is the Buddha’s wisdom. He spoke of ancient and present times. He spoke of tens of kalpas and of events from countless kalpas in the past. In this way, He explained all the principles. In the beginning, in the Chapter on Parables and on Faith and Understanding etc., weren’t there such analogies? [The Buddha] used very long periods of time, miniscule objects in the world etc., as analogies to describe time. Wasn’t this the case in the Chapter on the Parable of the Conjured City? He used all sorts of methods, but there were those who still did not understand. “A mathematician or a mathematician’s disciples” would never be able to understand this or calculate a period of 50 kalpas. This means the principles are just like time. We cannot even measure these 50 kalpas in time. This is like dust particles; we take each [dust particle] to be a world, then grind up everything in that world and use it to make ink. With the ink, we drip it in miniscule drops [unto worlds]. The analysis then continues. [In the end], we take these worlds to represent time. How long would that time be? “A mathematician or a mathematician’s disciples” would not be able to know. The principle is the same. The confused ones are we ordinary beings who have ignorance and afflictions. We say these numbers cannot be measured because we cannot understand those principles. However, in the Buddha’s spiritual state, He knew it like the back of His hand. So, “The Buddha used His spiritual powers to shorten it”. This is the Buddha’s spiritual state. He knew [everything] like the back of His hand, so He could teach in a way that everyone could accept, comprehend and understand. “…so that the assembly saw it as half a day.” With such lengthy and expansive principles, what method did He use so that in a short time everyone could accept them? “This means that sentient beings felt like this time….” [The Buddha] helped everyone listening to such lengthy explanations] of the principles to clearly understand what they heard so they would “know and understand”. Once they understood the Dharma they heard, they would feel the time going by fast.
So, they “felt like this time was half a day as measured by their minds”. With this mind’s capacity, it was as if they could clearly understand it in half a day. “But actually when measured by the Buddha’s mind, it was still 50 small kalpas”. This was because the Buddha’s mind contained the world from 50 small kalpas earlier; all principles were very clearly [etched] in His mind. This is why, “When measured by the Buddha’s mind, it was still 50 small kalpas”. His memory was still very deep. I continuously tell everyone that after listening to the Dharma, we must recall it. The principle is the same. So, “This is due to the Buddha’s spiritual powers”. This is why we say it was the Buddha’s spiritual powers which allowed sentient beings to “see it as half a day”. It felt like half a day. In truth, the Buddha used His mind; He had passed through so much time and space. So much time and so many matters and appearances of sentient beings in the world, including His karmic causes, affinities and retributions are all encompassed within His spiritual state.
So, “Every species has its own lifespan”. Every species has its own lifespan.
Every species, in its own lifespan, has its own lifespan. Every species, in its lifespan, has its own unit of time as measured by its mind, and its general concept of extremely short or extremely long.
If we were to look at it from another angle, different species have different lifespans. “Lifespan” refers to time. Every sentient being’s living environment and lifespan are different. Do you still remember [the dog] “Dabao” at the Abode? The vet said that he was already over 10 years old. “Based on a [dog’s] lifespan, he is about as old as an 80 year old human”. That seems to be what I remember. In the world of lifespans, [a dog’s] lifespan is different from ours. What about the human lifespan in the world? A day in Heaven of the Four Heavenly Kings is 50 years for us. What about in Trayastrimsa Heaven? A day there is 100 years for us. The way heavenly beings experience time is different from the time in our world. So, to sum it up, every species has its own lifespan. Their kalpas and lengths of time are different. So, all in all, we should truly believe that for the periods of time discussed by the Buddha, we should not say, “How was it possible that it took so long?” Actually, even speaking of dogs and cats, which are very close to us, when it comes to these animals, comparing their lifespans and our lifespans as humans, in the same way, we each have our own age based on our lifespan.
So, “lifespan” refers to time and age. Gradually, we are drawing near to the view of lifespans. “Every species, in its own lifespan, has its own unit of time as measured by its mind”. Everyone should clearly understand this now. We humans have our mental measurements and heavenly beings have theirs. Every species has their own mental and physiological measurement of numbers. So, when it comes to what is considered extremely short or extremely long, the conceived [time] scales are different.
So, the human mind’s capacity is [based on] our lifespan. The capacity of our mind is estimated through our lifespan. When it comes to lifespan. We are in this human realm. So what is “lifespan” in this world? Lifespan is age, and age is time.
For humans, we think of a lifespan in terms of hours, days, months, years, centuries etc. In the Heaven of the Four Heavenly Kings, 50 years in the human world is just a single day there. When it comes to the Buddha’s lifespan, short kalpas encompass long kalpas and long kalpas encompass short kalpas. A kalpa can be extended to an immeasurable time, so the Buddha makes it seem immeasurable. A kalpa can be shortened to half a day, so the Buddha makes it seem like half a day. Thus, this is inconceivable. The length of kalpas in the Buddha’s state cannot be comprehended in terms of sentient beings’ lifespan. Their wisdom, roots and capacities etc. are limited.
Time is measured in seconds, minutes and hours as units. We then use “days” to speak of time. One day is 24 hours. One month is 30 days. 12 months makes a year. This is how we use a human’s lifespan as a basis for the measurement of [time]. But how exactly should we measure time? In this world, the terms we use to describe time are used in this way to help everyone understand that this is [the amount of] time. It is closely related in how humans use time. It starts with seconds, minutes and hours, then moves on to days, months and years. Then comes “centuries”. 100 years makes a century. All in all, this is how time is measured.
So, [according to] “the lifespan in Heaven of the Four Heavenly Kings, 50 years in our world makes one day [there]”. If we calculate according to this, then in Tusita Heaven, [a day] would be several thousand years [in our world]. In summary, when it comes to using numbers, when calculated using human time, then we measure in kalpas. A kalpa is an eon. An eon is a very long period of time. This is how [we measure] long periods of time. So, “for the lifespan of the Buddha,” when it comes to the Buddha’s lifespan, “short kalpas encompass long kalpas”. Regarding the Buddha, during His time in the human realm on planet Earth, in regards to His lifespan, “short kalpas encompass long kalpas,” while “long kalpas also encompass short kalpas”. The meaning of “encompass” is that although in the world, when we compare our lifespan to that of heavenly beings, there is a huge difference, nonetheless, in the Buddha’s mind, He could during a short life in the world grow a very long wisdom-life. If He were to tell us about this wisdom-life, then it would be that our nature of True Suchness has no beginning or end. Its life is even longer. Not only does the Buddha have it, every one of us also does. We all intrinsically have Buddha-nature.
So, in this temporary world, our Buddha-nature is everlasting. So, “Short kalpas encompass long kalpas,” while “Long kalpas also encompass short kalpas.” However, with His Buddha-nature, He could not abandon sentient beings. For this one great cause, He manifested in the world. In the world, He experienced a period of infancy, a period of adolescence [and so on] all the way until 80 years of age, which is the time of old age. However, His wisdom-life, His Buddha-nature, is infinite. It stays the same; there is no birth, death, aging or ceasing for all of eternity. So, “Long kalpas also encompass short kalpas.” He came to this world with His wisdom-life, with His Buddha-nature. “A kalpa can be extended to an immeasurable time, so the Buddha makes it seem immeasurable. A kalpa can be shortened to half a day, so the Buddha makes it seem like half a day.”
In the same way, the Buddha once again used this immeasurable time so that everyone, in half a day, could comprehend. At the Vulture Peak, He took this day’s time to enter the stupa of treasures and sit there together with Many Treasures Buddha. He was teaching the Dharma the whole time. It was also [at that time] that these Bodhisattvas emerged from the ground. [It happened] at this time. So, all in all, the Buddha expounded the Dharma for seven years at the Vulture Peak.
On this day, Bodhisattvas emerged from the ground. This meant that the Buddha, for the sake of all sentient beings, began teaching the important Dharma of walking the Bodhisattva-path. “Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat.” He expounded these teachings of “the Three Directives.” Then He taught us “the Four Practices and Four Methods [of Bringing Peace and Joy].” He taught all of these to us. Everyone’s heart became open and understanding. So, they emerged from the ground like this. During this time, everyone emerged to praise the Dharma and the Buddha. It took half a day’s time for everyone to share. “This is truly inconceivable.” This is the spiritual state of the Buddha. Everyone could see each other, hear people praising the Buddha and see everyone forming aspirations. “The length of kalpas in the Buddha’s state” is the spiritual state of the Buddha that helps everyone to comprehend the teachings of the Buddha. So, everyone can open their hearts and understand very well.
Next, it says that “It cannot be comprehended in terms of sentient beings’ lifespan. Their wisdom, roots and capacities etc. are limited. This is the capacity of the Buddha’s mind. He can make 50 kalpas seem like half a day. He used this method for everyone to easily accept [the teachings]. He is unlike us sentient beings who so meticulously take issue with how long 50 kalpas is. “How am I to calculate this and that?” People have this calculative mindset here. They are just discussing the principles. It is mere discussion without practical action. Not only that, in that place, ordinary beings only listen and discuss. Without putting it into practice, we will have no insights, so we will not know, understand or comprehend. Then, our mind will still be stuck in that place. Therefore, the capacity of sentient beings’ minds is still limited. “Their wisdom, roots and capacities etc. are limited.” We ordinary beings think that we are full of wisdom. “I know a lot; I understand a lot.” We limit ourselves in this way. Therefore, we are “limited.” The Chinese word for “limited” is framed up. This means that no matter how much wisdom ordinary beings have, there is still a limit to it. This is what it is; we are unable to step forth to have the same mind and capacity as the Buddha.
Everyone, as Buddhist practitioners, we must overcome this limitation in our mind. We should not take “something” and then put a frame around it [to limit it]. If we do, our wisdom will always be limited to this world. Then we cannot be like the Buddha who opened His mind and knew infinite worlds like the palm of His hand. Speaking of very long times and vast spaces, of the past 50 kalpas, in the Buddha’s mind, it is like opening our hands and looking at the things and numbers on our palm. The principle is the same.
We ordinary beings say, “I know, I know.” Humans do so many calculations and continuous research, but our breakthroughs are only within the realm of ‘I know, I know.’ When it comes to knowledge, without practicing it in action, no matter what space it is, we cannot reach it, and whatever time will just be temporary. So, we are unable to maintain our Bodhisattva-aspirations for eternity. It is very difficult. So, as we said just now, Bodhisattvas’ spiritual practice begins from their initial aspirations and continues until they attain Buddhahood. This time is very long, and this space is limitless. This aspiration definitely does not waver. This is to be practiced extensively without interruption. This is the Bodhisattva-aspiration. So, when we usually talk about Bodhisattva-aspirations, it sounds very easy, but it is not easy to persist [in our practice]. What is hard about spiritual practice is to form this aspiration, an aspiration that is continuously persistent. This is the difficulty.
So, since we listen to the Dharma, do we have difficulties?” We must overcome them. To overcome them, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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