Explanations by Master Cheng-Yan
Subject: Hear the Lotus Sutra and Enter the Buddha’s Wisdom (今聞法華 入於佛慧)
Date: November.05.2018
“This explains that those with sharp capabilities and great virtues, for many lifetimes in the past, had constantly accepted [the Buddha’s] guidance. This precisely demonstrates what the teachings of the intrinsic on the Buddha’s lifespan teach. We enter the Tathagata’s room of compassion. When the fruits of wisdom mature, the conditions come together. With gentleness and patience, we engage in the practice of bringing peace and joy. Now He clearly explained the manifest and revealed the intrinsic.”
Everyone, [we must] be mindful and seize the time! Life is painfully short and impermanent. We should seize every moment and every opportunity to listen to the Dharma. Hearing one teaching, [we can understand] infinite teachings and constantly grow in wisdom, but we must also memorize it so that we will always remember it. We must also put it into practice. Haven’t we discussed this before?
After listening to the Dharma, we must apply it and deeply imprint it in our consciousness and [implemented] in our daily living. We must believe that [we come to] this life and future lives journeying on our past causes and conditions. The Buddha came to this world to teach and transform sentient beings. He spent a long time constantly teaching and accompanying us. Unfortunately, we have not been very mindful. The Dharma we listened to was like water passing through a pipe; Once the water has passed through it, the pipe is empty again. The Dharma-water never remained in our hearts. So, we have spent lifetime after lifetime following the karma we created.
Our karmic forces and ignorance lead us to casually create karma, accumulating seeds which are stored in our eighth consciousness. We cannot help but transmigrate into our next life following our causes and conditions. Negative causes and conditions again lead to unwholesome ignorance, which similarly leads us to create karma. Although we have heard the Dharma, we are still covered by ignorance. The Dharma in our hearts thus becomes very small, very insignificant, while the karmic forces created by our ignorance are very severe. The Dharma that we truly accept in our hearts is very minor. So, the capacity of the mind to cultivate the Dharma is disproportionately [small] compared to our capacity for ignorance and creating karma. Because of this, our habitual tendencies are still very severe. We should quickly seize the opportunity [to cultivate the Dharma]. I often tell everyone to “seize the present moment and sustain it forever.” “Sustaining it forever” is meant to tell us that while [the teachings] we hear are only temporary, [we must sustain them forever]. Early in the morning, we hear many [teachings], but how many of them can we really make use of? Even just taking a few phrases from the Dharma to heart, if we quickly apply them in our lives, then with this life experience we will be able to truly gain insights.
Only by gaining such insights through our actions can we truly attain “all-accomplishing wisdom.” We have previously discussed the Four Wisdoms. [The first] is all-accomplishing wisdom. It means that after we listen to the Dharma, [we store it] in our minds. When we return to our external daily living, in our lives, we inevitably experience sights and sounds of all kinds. Our Five Roots connect with the external forms of sense objects. How do our minds face these external sights and sounds throughout the day? How do we face various matters and events? How do we deal with people? How do we deal with things? How do we put [the Dharma] into practice? After connecting with these [external conditions], and having acted on them, we can transform ourselves because we have the Dharma.
Because we have the Dharma, our actions driven by the Five Consciousnesses will not deviate. If we do not go astray, we will act with “all-accomplishing wisdom.” We have returned to follow the Buddha-Dharma and accomplishing the things we should do. We return back to doing what we should do. Otherwise, as ordinary people, we would act in a way such that our actions and so on would not be in accord with the Dharma. Now, we listen to the Dharma so that we can act in accordance with it. So, when we listen to the Dharma, we must think about how we act as we face our living environment. When our Six Roots connect with the external conditions, we can absorb them through the Six Consciousnesses and turn them into “profound discerning wisdom.” We should be very careful not to make any mistakes. We need to observe them carefully. Within our seventh consciousness, we should observe them carefully in order to attain “universal equality wisdom” and face all things with impartiality. What the Buddha initially awakened to un the world was that all sentient beings are equal. What the Buddha initially awakened to in the world was that all sentient beings are equal. All sentient beings are equal in their nature. Everyone has an equal intrinsic nature. We should carefully contemplate the fact that all sentient beings are intrinsically equal. As for our sixth consciousness, if we carefully contemplate what our Five Consciousnesses connect to externally every action we take will be filled with gratitude and respect. Everyone is equal. We want to do good deeds. “I am grateful because you came to help. I am grateful because your dedication inspired me.” Just like this, people show mutual love and gratitude; we inspire and guide one another. Does this not show that everyone is equal? If we can summarize all our past actions this way, we will have attained great perfect mirror wisdom.
Our mind will be free of afflictions and defilements. Everything returns to goodness, to conditioned good deeds. Everything we do is good deeds, goodness manifested in action. So, when we manifest goodness in our actions, all our actions help us to form positive affinities with sentient beings and to create blessed karma. This is then stored in the field of our eighth consciousness. As we come and go, with our circumstantial and direct retributions, we can constantly and clearly see that everyone we encounter are conditions that support us on our path. They assist us in our spiritual practice. These conditions are not there to hinder us. Rather, they can interact and serve with us. Think about it. This is why [our practice] takes kalpas, takes such a long time. We should know this by now, as we already discussed it before. The Bodhisattvas asked the Buddha, “Are You free of illness and worry? Are sentient beings easy to transform?” The Buddha replied, “These are people I spent a long time transforming. They have milder afflictions. Naturally, it is easier for them to accept [the teachings].” This shows that they had [practiced] for many lifetimes. So, those people have “sharp capabilities and great virtues”. Their capabilities have been nurtured all this way for a long time over many lifetimes. For how long? We have discussed this as well. [They began] from the time of Great Unhindered Wisdom Superior Buddha and the 16 princes. Do we think it is long or short? We have been continuously immersed in the Buddha-Dharma. So, our capabilities have probably been sharpened more and more. Our capabilities should not be dull but should already be sharp. Over our countless lifetimes, in the past our roots of goodness were shallow. In the past, as we practiced and learned the Dharma we might have let much [Dharma] leak away and also created much ignorance and afflictions. So, [comparing] our very weak aspirations for learning some Dharma to our habitual tendencies of creating afflictions and ignorance, in comparison, our aspiration to practice is clearly much weaker.
Although it is weak, it is still growing over time, and eventually it will become substantial. So, we say, “Many grains of rice make a bushel; many drops of water make a river.” Neither good nor bad karma leaks out. As we keep creating evil [karma] over lifetimes, we continuously receive retributions. The more severe retributions manifest first, and we experience them over [many] lifetimes. These negative retributions create afflictions, ignorance and suffering. We have [transmigrated] for a long time in the Six Realms, where we have experienced much suffering.
So, we must now accumulate roots of goodness. Through gradual nurturing, our dull capabilities have become sharper. Now we hear [the Dharma] more clearly and also understand it. We moreover put it into practice through actions. So, we are still practice the Dharma, applying it in our lives and nurturing our virtue.
So, to have sharp capabilities and great virtue, we must constantly accumulate them over [many] lifetimes. As we can see, the same goes for our foundation, Tzu Chi. Little by little, we have accumulated and eventually become many. Every day, for suffering beings in this world, we reliever their suffering and give them joy. Isn’t this how a few people gathered together to become many by dedicating themselves to helping many people? In the same way, accumulating bit by bit, [a single] seed of goodness can turn into many seeds. This has accumulated for a long time. So, “for many lifetimes in the past,” for a long time already, they “constantly accepted [the Buddha’s] guidance”. Over the course of many lifetimes, the Buddha came to the world. Regardless of the form He manifested, as our virtuous friend, He used His enlightened nature to guide us. So, throughout many lifetimes, we constantly received these principles, which He manifested and demonstrated for us.
Sometimes, we do not know in what environment we will encounter the Buddha’s future manifestations who will guide us and help awaken us again from our delusions. Throughout many lifetimes, when will this happen? [It will happen] when we are unaware of it. The Buddhas and Bodhisattvas cannot bear to abandon sentient beings, so they return to this world life after life. What form will they take to guide us? We do not know. In this way, we are always being transformed and always receiving guidance. This has always been the case.
So, “This precisely demonstrates what the teachings of the intrinsic on the Buddha’s lifespan teach.” We were all educated by the Buddha in the past. Through the Buddha’s method of the manifest, we comprehend the Dharma. This is the method by which we were escorted onto [the path]. Starting with the Buddha entering the palace through His attaining enlightenment and teaching the Dharma in the world, these Eight Aspects of Attaining Enlightenment, the process of His life, act as an example.
This was [the life] of the Buddha, and it is the same for everyone else. We all have our own past lives. In our lives in the past, not everyone was rich or born in a palace like the Buddha. Some of us have suffered great poverty and endured hardship and torment in life. He showed such manifestations with His enlightened nature and awakening to inspire us.
Similarly, in a planning meeting for our Humanistic Culture Mission, we heard from our colleague Jinghui. She and her husband went to Africa for over 40 days. They came to share highlights of their trip. I will mention just one highlight. In Lesotho, there is an 87-year-old volunteer. Whenever she hears of a group study in Lesotho, she will surely attend. She has to walk for four hours. Starting before sunrise, she starts walking. For Four hours, she climbs over mountains, ridges and an overpass bridge. She is 87 years old. Along the way, she tells people about Tzu Chi. Starting early in the morning, she arrived after four hours, and her feet have developed blisters. During the entire day, she attends the book study and listens to the translation until 4 or 5 pm. She then walks back and arrived at home by 8 or 9. It is dark when she leaves home, and it is dark when she returns. She travels eight hours roundtrip just to attend the group study.
I also hear that, in Mozambique, many Bodhisattva-volunteers work in the field. As Jinghui described, “It looked very much like our Abode. Everyone is doing their part, but everyone is very happy doing the work”. Someone there asked, “How much does it cost to listen to the Master? Nothing, as long as you do good deeds and focus your mind on doing good”. They use their dialect and happily sing songs. This is what they do early in the morning. These two stories are quite simple, but they are very moving. In that place, there is so much joy. Would we say that they are wealthy? Those are people suffering from great poverty, yet we see that their dedication to the Dharma is no different [from here]. They volunteer without seeking anything in return. They work hard, but they work joyfully. The Dharma does not cost any money, we just need to put it into practice by doing good. See, it is just that easy. Aren’t things much easier here for us? Over there, it takes eight hours roundtrip. Here feet develop blisters. Yet every time there is a group study, she will surely go. The TV cameraman followed her along the road she traveled.
All in all, we need to find a way to earnestly transform our minds. The Four Wisdoms are very simple. As we have previously discussed, we must all listen and take [the Dharma] to heart, and then also keep it in our memory. So, regarding our past “manifestations”, the methods we should use for our practice, there are examples for us to compare to. Everyone has their own “manifestations”. [From that] we can then see everyone’s intrinsic nature. Thus, they “reveal the manifest” or “reveal the intrinsic”. “[The sutra] opens two doors, the intrinsic and the manifest”. In the first half of the Louts Sutra, the Buddha revealed the door of the manifest. We have gone through the door of “the manifest”, and it is now time to reveal “the intrinsic”, which is everyone’s true intrinsic nature. How did the Buddha come [to the world]? Regarding “lifespan” and “the intrinsic”, how long is the Buddha’s actual lifespan? Eighty years? No, it is infinite. He reveals [this] in the door of the intrinsic; our nature of True Suchness has infinite lifespan.
So, what the nature of True Suchness reveals what it teaches us, is to help us enter the Tathagata’s room. “We enter the Tathagata’s room of compassion”, to help our “fruits of wisdom to mature”. This allows the fruits of wisdom to mature. The conditions came together at the Vulture Peak, where the Buddha expounded the Lotus Sutra. In the Lotus Sutra, [the Buddha] taught us that, among people, we should be gentle and patient; we should practice bringing peace and joy. Wearing the clothing of gentleness and patience, we will then know how to bring peace and joy to this world and put our body, speech, mind and vows into action in this world. So, “now” refers to the time of the Lotus Dharma-assembly, when [the teachings] have already helped us understand “the manifest”. The Buddha’s various teachings in the past about that process are the manifestations each of us must face. “The door of the manifest” can help us understand everyone’s nature of True Suchness. This is how [He] began [teaching] the nature of True Suchness to help us understand it clearly.
For us to understand it clearly, we must use our memory, earnestly listen to the Dharma and apply it. So, we should mindfully seek to comprehend this. The previous [sutra] passage states, “At that time, the four great Bodhisattvas spoke in verse”. These Bodhisattvas came to pay respect to, praise and great the Buddha. Then, they repeated [their greeting] in verse.
“At that time the four great Bodhisattvas spoke in verse. Is the World-Honored One peaceful and joyful, free or illness and worry? Are You not tired of transforming sentient beings? Moreover, do all sentient beings easily accept Your transformation without exhausting the World-Honored One? At that time the World-Honored One, in the assembly of Bodhisattvas, spoke these words. Indeed, indeed! Good men, the Tathagata is peaceful and joyful, free of illness and worry”.
We have already discussed this, so everyone should be clear. The Bodhisattvas offered their greetings and the Buddha replied. The Tathagata’s reply was, “Please be at ease. I am the way [you describe]. I am at peace!” In the same way, if someone asks me, “Master, how are you? Don’t worry, I am at peace”. So, “[I am] free of illness and worry.
All sentient beings can be easily transformed, and I do not become tired.” These sentient beings are easy to transform; everyone is earnestly making an effort. We see so many Living Bodhisattvas dedicating themselves to doing good deeds among people. If it were me, I would answer the same way.
“All sentient beings can be easily transformed, and I do not become tired. Why is this so? These sentient beings, for many lifetime, have constantly accepted my transformation.
I often say, “Ah! I wonder how these people were connect to me in the past, such that we [now] share the same aspirations and do good deeds together. I often answer this way if someone asks me.
This is what I often say. So, between the Buddha’s era and today’s world, the etiquette and responses should be similar. This means that the Buddha-Dharma exists in this world.
Then, the next sutra passage states, “They have also revered and respected all past Buddhas and planted all roots of goodness. As soon as these sentient beings see my body and hear what I teach, they all immediately believe and accept it and enter the Tathagata’s wisdom.
In the past, over many lifetimes, these people had already made these karmic connections. Therefore, it was the same now. “They have also reverted and respected all past Buddhas and planted all roots of goodness.”
They have also revered and respected all past Buddhas and planted all roots of soodness: They had also served reverently and made offerings to all past Buddhas. This clearly expressed that He Himself also has long planted the roots of virtue in the presence of all past Buddhas.
Likewise, these people had also [done this]. They not [only followed [the Buddha], amidst the teachings of all Buddhas in the past , they also practiced reverence and respect, accumulating these roots of goodness. These sentient beings, throughout many lifetimes, had been accumulating goodness and learning the Buddha-Dharma. This means that it had been a long time. Only now did they meet [the Buddha] again, meeting Him in their present lifetime.
So, “As soon as these sentient beings see my body,” [means that] they now met Him again in this present lifetime.
As soon as these sentient beings see my body” All those with great virtues and sharp capabilities were able to see Him in this lifetime. This refers to when all these sentient beings saw His body.
“[When they] hear what I teach, they all immediately believe and accept it and enter the Tathagata’s wisdom. these people had already done this in the past over different lifetimes; they had spent a long time to form these karmic affinities. Meeting again in the present lifetime, they were able to accept [His teachings] quickly.
So, [it is like how], if you had met me yesterday, we would feel familiar today. It is the same idea.
[When they] hear what I teach, they immediately believe and accept it and enter the Tathagata’s wisdom: Upon hearing the Dharma, they had faith and understanding and entered the Buddha’s wisdom. as soon as the sentient beings saw and heard Him, they could immddiately believe, accept and enter the Buddha’s wisdom. These Bodhisattvas awaken immediately. They intrinsically possess the Buddha’s wisdom, so when the Buddha teaches, they immediately awaken.
So, these people in the past had reverently made offerings to many Buddhas and had cultivated many roots of goodness. So, this indicates that the same is true for us. Like them, we too have practiced together and [learning from] other Buddhas. This is like how, during Great Unhindered Buddha’s era, the 16 princes went before Him and, in the same way, listened to the Dharma. Our karmic connections with the Buddha were probably for med during that time. Due to the 16 princes’ sharp capabilities, they listened [to the Dharma] and took it to heart. Then they turned around and recounted the teachings to us. Having begun like this, throughout our many lifetimes and throughout the 16 princes’ many lifetimes, we have all encountered many Buddhas. So, “They had also served reverently and made offerings to all past Buddhas. This also means that they had all engaged in spiritual practice together. So, He practiced together with everyone else. Because of His diligence, He met everyone again in this lifetime. This “clearly expressed that [He] also had long planted the roots of virtue. This is why they met again in this lifetime. So, “This was when all these sentient beings saw His body”. They met again now as those with great virtues and sharp capabilities. those with sharp capabilities have also cultivated great virtues. They did not just listen to the Dharma, but they also put it into practice. They had sharp capabilities and had cultivated their memory, so the Dharma was deeply engrained in their mind. They could awaken immediately upon listening. This is called having sharp capabilities.
in their daily living, they cultivated virtues, listened to the dharma and memorized it deeply. this is having “great virtues and sharp capabilities. So, such people were able to see Sakyamuni Buddha ”in this lifetime”. “All these sentient beings refers to the sentient beings in the Buddha’s time. In this way, they met the Buddha again and listened to teachings.
So, as they “heard what He taught,” as they listened to the Buddha teach again. “They all immediately believed and accepted it and entered the Tathahata’s wisdom. from this to be possible, they must had past impressions of the Dharma such that upon hearing again, they could validate and fully understand it. Soon, they quickly entered the Tathagata’s wisdom. so, memorization [is important], as we have repeatedly discussed lately. Yet we must also put it into practice and actualize it in our lives, only then can we gain insights.
So, “Upon hearing the Dharma, they had faith and understanding and entered the Buddha’s wisdom. these sentient beings, having met the Buddha, began to listen to the Dharma, develop their faith and accept it, thus beginning to enter the Buddha’s wisdom. These are “great virtues”. Great virtues are attained by going among people to form good connections with sentient beings capabilities. Then, we accumulate great virtues. If we constantly memorize the Dharma we listen to, our capabilities will become sharp. Very soon, upon listening to the Dharma, and His teachings. “These Bodhisattvas awaken immediately. Those with such sharp capabilities awaken immediately. They can form aspirations to go among people and actualize the Six Paramitas in all actions. These people who came before the Buddha then went from having limited capabilities to forming Bodhisattva-aspirations. So, these people “intrinsically possessed the Buddha’s wisdom, so when the Buddha taught, they immediately awakened. When [the Buddha] briefly expounded the Dharma, they were able to immediately awaken.
The next [sutra] passage states, “This does not include those who first practiced and learned the Small Vehicle. I now also enable these people to hear this sutra and enter the Buddha’s wisdom”.
Those who “first practiced and learned the Small Vehicle,” those who first learned the Small Vehicle, were those who “did not initially understand. When the Buddha first sat at the place of practice, He taught the Four Noble Truths according to their capabilities”. When the Buddha attained enlightenment at the Bodhimanda, He entered the Avatamsaka state for 21 days and expounded the Dharma for heavenly beings and Bodhisattvas. But what the Buddha expounded at that place regarding the Avatamsaka state could not be understood by the heavenly beings. Thus, the Buddha had the profound realization that though He had awakened and expounded the Dharma, people in this world could not comprehend it. Not even heavenly beings could understand it, not to mention people in this world.
This only excludes those who did not initially understand. When the Buddha first sat at the place of practice, He taught the Four Noble Truths according to their capabilities. Those are the people who practiced and learned the Small Vehicle.
[The Buddha] knew that everyone intrinsically has Buddha-nature, but their afflictions and ignorance are deeply rooted and severe. So, these sentient beings would be very difficult to tame with the True Dharma. What could He do? With so many difficulties, [most people] would give up. As He entertained such a thought, many Buddhas appeared, coming to comfort Sakyamuni Buddha. Encountering [a Buddha] is extremely rare; a Buddha is born into this world for the sake of transforming sentient beings. He could not seek Parinirvana now! Thus, He began to contemplate concealing the true and giving the provisional. He entered Deer Park and initiated the first the Dharma-assembly. At Deer Park, He initially expounded the Four Noble Truths to the five bhiksus. Starting with the truth on suffering, He expounded the Dharma, all the while continuously concealing the true and giving the provisional. These people, beginning with the five bhiksus, understood suffering and sought to practice the path to eliminate their afflictions, practicing the Path only for their own benefit. They thus became Small Vehicle practitioners. Those [bhiksus] were examples of this. So, they “practiced and learned the Small Vehicle” and then remained at that place.
Practiced and learned the Small Vehicle: These Bodhisattvas awaken gradually. They had long received the Buddha’s teachings, but in particular had not heard the meaning of returning from the Three to the One.
They “practiced and learned the Small Vehicle. These Bodhisattvas awaken gradually”. The Small Vehicle is gradual. At the Lotus Dharma-assembly, the Buddha asked everyone to quickly awaken to the unconditioned Dharma. This is when the Buddha began asking everyone to enter the Bodhisattva-path and return to realize the unconditioned Dharma. Here, He began to expound the conditioned and the unconditioned in parallel.
So, the first half of the Lotus Sutra reveals the manifest, while the second half reveals the intrinsic. “They had long received the Buddha’s teachings” Those learning the Small Vehicle had long been taught and transformed by the Buddha. Because of this, they “had not yet heard [about] returning from the Three to the One”. “The Three” refers to the Three Vehicles. At the Lotus Dharma-assembly, the Buddha began to reveal the manifest to help them understand the intrinsic. To understand the intrinsic, He must “return the Three to the One”. The “Three” refers to the Small Vehicle, the Middle Vehicle and the Great Vehicle. There is really only the One Vehicle Dharma. The sheep-cart and the deer-cart are ultimately [part of] the ox-cart. These are the three carts, which symbolize the Three Vehicle Dharma. He hopes that we can understand and realize that spiritual practice should not only benefit oneself. We must also benefit others.
So, the sutra passage continues, “I now also enable these people to” “hear this sutra and enter the Buddha’s wisdom”.
I now also enable these people to hear this sutra and enter the Buddha’s wisdom: Because of their limited capabilities, He needed to open the skillful means and teach them the Three Vehicles. Once their capabilities had become sharp, He expounded the perfect teachings to them. This is the same as the Avatamsaka, when He led people to enter the Buddha’s wisdom. On hearing this sutra, they would immediately enter the Buddha’s wisdom. This shows that this sutra is most supreme, wondrous and powerful.
“This sutra” refers to the Louts Sutra. It was time for everyone to listen to it. When the Lotus Sutra was taught, in addition to the people on Vulture Peak, there were also heavenly beings, Bodhisattvas from the ten directions and the Buddha’s manifestations. They had all gathered together at the Vulture Peak Assembly. Clearly, as He expounded the Lotus Sutra, the Buddha wanted everyone from far and wide to come and listen in order to clearly comprehend His original intent. So, we must be very mindful.
For those with limited capabilities, those who follow the Small Vehicle Dharma, the Buddha needed to guide them skillfully. In this world, throughout many lifetimes, sentient beings have been in this environment of ignorance and afflictions that have been constantly accumulating. So, in that moment, everyone’s capabilities were limited and dull. Thus, the Buddha started giving limited teachings, suffering, causation, cessation and the Path, the Four Noble Truths, the 12 Links of Cyclic Existence etc. Due to our limited capabilities, we needed to gradually progress and comprehend. Thus, He needed to open the door of skillful means. We call it the door of skillful means because we must pass through it on our path. We must pass through it, but we should not stop there. Instead, we must pass through it and take the path to arrive at our destination. This is what the Buddha said. In order to achieve the ultimate goal, He had to create such a path for us to take. Because of this, the Buddha kept waiting for the [right] conditions. When their capabilities had become sharp, He would expound the perfect teachings to them.
Perfect teachings are a perfect education, [given] with the hope that everyone can attain universal equality wisdom and great perfect mirror wisdom. In the past, [He taught] “all-accomplishing wisdom” and “profound discerning wisdom.” We should mindfully exercise “all-accomplishing wisdom” to accomplish our missions in this world. We should mindfully consider and contemplate how we can progress on our missions. This is what this world really needs. [He] wished to help us thoroughly realize that we are all equal in our Buddha-nature so we can return to “great perfect mirror wisdom,” which is our pure intrinsic nature. This is how the Buddha expects us to reach “universal equality wisdom” and “great perfect mirror wisdom.” This is the road we should be walking on. So, “This is the same as the Avatamsaka, where He led people to enter the Buddha’s wisdom.” He hoped that in this world, this spiritual training ground, [we will all] return to the Avatamsaka period. After the Buddha’s enlightened nature manifested, after He attained Buddhahood, He spent 21 days teaching the Dharma to heavenly beings. The heavenly beings could not understand, but all Bodhisattvas and Buddhas came in the hopes that He would [lead] everyone in this Dharma-assembly “to enter the Buddha’s wisdom.”
So, “On hearing this sutra, they would immediately enter the Buddha’s wisdom.” After listening to the Lotus Sutra, everyone could comprehend the Avatamsaka state. The Avatamsaka state symbolizes how we must return to our nature of True Suchness. So, the state of Avatamsaka must be attained by way of the Lotus Sutra. The Lotus Sutra teaches the Bodhisattva Way which we must pass through. So, “This shows that this sutra is most supreme, wondrous and powerful.” This refers to the Lotus Sutra, which can teach the Bodhisattva Way.
So, “Those with limited capabilities had for many lifetimes, not accepted the transformation of the Great. They rejoiced I the Small, seeking realization.” “For such people, He needed to open the immediate teachings and expound the gradual teachings. They must go through all previous teachings.”
He had to earnestly tame these people. They had limited capabilities and did not wish to accept the Great Vehicle Dharma, so they remained at the Small Vehicle to benefit themselves, nothing more. So, “For such people, He needed to open the immediate teachings and expound the gradual teachings.” He temporarily put aside this immediate [teaching] which can be understood instantly. He first set that aside and began to gradually educate them. If He were to tell them, “You too can attain Buddhahood. You too have the Buddha-nature" they would not be able to comprehend it. So, the Buddha taught them, “You should practice and learn this way. Then you can realize the Dharma. After you accumulate your virtues and the karmic conditions have matured, you can then attain true understanding.” So, because of this, “For such people, He needed to open the immediate teachings and expound the gradual teachings. They must go through all previous teachings.” We have previously discussed the Agama and Vaipulya [teachings] and so on, all the way up to the Prajna [teachings]. Sequentially, He used these teachings to thoroughly tame sentient beings’ minds. So, “Now He also enabled these people to hear the Lotus Sutra and enter the Buddha’s wisdom.”
Now He also enabled these people to hear the Lotus Sutra and enter the Buddha’s wisdom. This means everything He does is always for one cause. Whether in coming, going, standing or sitting, He has no other cause.
He enabled these people to now hear the Lotus Sutra, enter the Buddha’s wisdom and become His equal. What the Buddha can comprehend, we can too once we attain this degree [of understanding]. “This means everything He does is always for one cause.” Everything the Buddha does is solely for this purpose. In fact, what we want to achieve through spiritual practice is also the same. [Spiritual Practice] is about constantly returning to this world, to the Six Realms or the Five Realms. His purpose is none other than to widely transform sentient beings. How do we eradicate afflictions and ignorance and return to widely transform sentient beings? In the past, we talked about [Bodhisattvas as numerous as] “the sands of 60,000 Ganges River.” Wow, there are so many sentient beings! How long will it take to transform them all? With so many sentient beings in the Six Realms, we must be very mindful. We should continuously transform them so that sentient beings in the Six Realms become fewer while [the number of] Bodhisattvas grows. This kind of decrease and increase will result in more and more Bodhisattvas. In the past, we were ordinary beings, so we should be very mindful. “All His actions are always for one cause. Whether in coming, going, standing or sitting, He has no other cause.” In our speech, silence, actions, in every word we speak and in coming or going, we should keep every thought in our mind on this purpose. Yes, this is our purpose. I have said a lot, but do you all remember it? Can we follow this one purpose through to its end? So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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