Explanations by Master Cheng-Yan
Subject: Diligently Advance for All-Encompassing Wisdom (為一切智 發大精進)
Date: March.21.2019
“We must complete the Three Flawless Studies and attain the liberation of permanence and purity. This inconceivable state of ultimate peace is called all-encompassing wisdom. The Chapter on the Parable of the Conjured City says, ‘For the Buddha’s all-encompassing wisdom you must form great aspirations and be diligent.’”
We must be mindful! After listening [to the Dharma], we must accept and actualize it in our daily lives; this is very important! We must always be mindful! “We must complete the Three Flawless Studies and attain the liberation of permanence and purity.” Doesn’t this mean that we must earnestly engage in spiritual cultivation? “We must complete the Three Flawless Studies.” What is “flawless”? Everyone ought to still remember how, previously, we continuously brought up the Three Flawless Studies. When it comes to the Three Flawless Studies, we must earnestly commit to memory, accept and uphold “precepts, Samadhi and wisdom.” Furthermore, we must “listen, contemplate and practice” [the Dharma]. When we listen to the Dharma and take it in, we must earnestly contemplate and practice it; we must practice in accordance with the Dharma. This is “listening, contemplating and practicing.” Regarding precepts, in our spiritual practice, we must certainly uphold the precepts. When we listen to and take in the Dharma, we must follow the precepts and accept and uphold the teachings. So, we must listen and earnestly contemplate and practice precepts, Samadhi and wisdom. [To uphold] the precepts, our minds must be calm. When we earnestly settle our minds and are free from discursive [thoughts], our wisdom will naturally arise; this is certain. I have repeatedly told everyone about the three studies of precepts, Samadhi and wisdom. There is also listening, contemplating and practicing. These are all practices to enlightenment that [teach] us how to engage in spiritual practice. To walk [on the path] steadily and practice correctly, we certainly need these Three Flawless Studies. We must put the Three Flawless Studies into practice and be flawless in our precepts; this is how we must mindfully walk upon the path. So, to “complete” [the Three Flawless Studies], we must earnestly put our hearts into practicing these teaching without flaws. When we practice them, they will be completed. This is similar to studying for a degree; if we study hard, the grades we receive will be perfect. The principle is the same. “We must complete the Three Flawless Studies and attain the liberation of permanence and purity.” If we practice, we will be liberated. If we can [practice] precepts, Samadhi and wisdom, then we will certainly eliminate all afflictions and ignorance. This is certain; it is the fruit of our practice. So, we eliminate all afflictions and do not let ignorance defile our minds. This is “attaining the liberation of permanence and purity.” We must mindfully seek to experience this. In addition to experiencing it, we must mindfully seek to accept and uphold it.
So, “This inconceivable state of ultimate peace is called all-encompassing wisdom.” If we can cultivate precepts, Samadhi and wisdom, if we can cultivate the Three Flawless Studies in our body and mind, in our behavior, then we will naturally enter the state of tranquility and clarity. I often tell everyone about [this state of] tranquility and clarity. How beautiful this state is! However, we are very far from it. This is because we have yet to fully eliminate our afflictions that [prevent us from reaching] flawlessness. We have yet to fully eliminate our greed, anger, delusion, arrogance, doubt, afflictions and ignorance. When we fully eliminate these afflictions and practice in accordance with the Dharma, then our body and mind will naturally be liberated. Then, we will have entered “this inconceivable state of ultimate peace.” It is an analogy for [the state of] “tranquility and clarity.” We have no way of explaining this state. Our hearts are very tranquil, and we are not troubled by worldly afflictions and names, appearances and worldly affairs. Regardless of the people, matters and appearances around us, we will still be able to maintain tranquility and not be troubled. Such a state depends on how we cultivate ourselves. If we can do this, we have [attained] “all-encompassing wisdom”. We are surrounded by the troubles of such sights and sounds, but when it comes to these worldly affairs, whether they be sounds, forms and so on, nothing will be able to defile our minds. Why is this the case? Because we have already attained “all-encompassing wisdom.”
With this “all-encompassing wisdom,” we have fully comprehended the principles of the world. Having fully comprehended [the principles], what obstacles could these sounds and sights pose for us? How could these conflicts and troubles defile our hearts? If we can attain all-encompassing wisdom, then we will already know the principles and can be clear on the people and matters that come afterwards. Then we would naturally be free of troubles. If we can be like this then we have already attained all-encompassing wisdom.
In an earlier chapter in the Lotus Sutra, the Chapter on the Parable of the Conjured City, wasn’t there such a passage? “For the Buddha’s all-encompassing wisdom, you must form great aspirations and be diligent.” In order to engage in spiritual practice and attain all-encompassing wisdom like that of the Buddha’s, the only way is to form aspirations to be highly diligent. Aside from this, there is no other way; we must always put [this] into practice ourselves so that we can become one with this state. So, to fully comprehend the myriad principles in the world, the only way is for us to go among people and understand their afflictions and ignorance, mindfully analyzing them. Thus we say, “Afflictions are Bodhi.” By realizing the principles amidst afflictions, we come to know the path to awakening. So, spiritual practice must be done among people. This is the work of Bodhisattvas. We must go among people to achieve “all-encompassing wisdom.” Only among them are we able to see principles that apply to the world. Only then are we able to see and realize the origin of these principles.
So, we must be mindful! Although we are constantly troubled in this world, these troublesome worldly affairs allow us to realize the principles. Right and wrong in worldly affairs give rise to and oppose one another. So, when there is a wrong, there must also a principle of what is right; only then is there “wrong.” There are good people, but they are considered good people because there are bad people. Only when we compare between the two will we know what is considered a good person. There are delusions in the world, so this is way we can speak of awakening in comparison. The principle is the same. So, we must [see] right and wrong among people; we must seek the principles among afflictions. So, when we can remain undefiled among afflictions and be liberated from them, this is “Bodhi.” This is “enlightenment.” It is wisdom! These are the reasons why we must not abandon sentient beings and must engage in Bodhi-practices.
The previous sutra passage states, “Some abide in the state of non-retreating.” Some abide in the state of non-retreating, some attain dharani and some attain unobstructed joy in teaching and the thousand, million revolution dharani.
This describes the practices that these Bodhisattvas have cultivated for so long. Some of them attain [dharani], reaching the state of non-retreating. “Some attain dharani and some attain unobstructed joy in teaching and the thousand, million revolution dharani.” Regarding these Bodhisattvas, some attained the door of retraining and upholding. They did not merely attain the door of retaining and upholding, but also all teachings they retained all teachings. They all obtained unobstructed Dharma, unobstructed rhetoric, unobstructed meaning and unobstructed joy in teaching. We have spoken of this previously, so everyone ought to remember it.
In terms of this door of upholding and retaining, they fully understood, accepted and upheld all teachings. They were also able to teach, expound the Dharma, analyze meanings and principles and use various words, rhetoric and infinite eloquence among people. So, “Some attained unobstructed joy in teaching.” Some also [attained] “the thousand, million revolution dharani.” “Thousand and million” [represents] many teachings. They are not just a simple, single set of teachings. Each teaching can give rise to countless [more teachings]. So, the source of the door of retaining and upholding give rise to countless teachings in response to the phenomena of countless matters and principles in the world. [Bodhisattvas] responded to the myriad phenomena and turned the Dharma-wheel in this way. Regardless of the matters, appearances and practices of the principles, they could teach them with unobstructed joyful eloquence. They could teach the Dharma of retaining and upholding; this is turning the Dharma-wheel.
“Bodhisattvas as numerous as the dust particles within a great trichiliocosm are all able to turn the non-retreating Dharma-wheel.”
We also spoke of a “great trichiliocosm” previously. [There are] countless worlds; there are small chiliocosms, medium chiliocosms and great chiliocosms. One thousand small chiliocosms make up one medium chiliocosm. One thousand medium chiliocosms make up one great chiliocosm.
So, there are so many worlds. If we were to grind these worlds into dust, the number would be even greater. It would be impossible to calculate. So, these numerous Bodhisattvas “are all able to turn the non-retreating Dharma-wheel.” We must be very mindful. There are already so many Bodhisattvas who can turn the Dharma-wheel.
Every day, I see how, whether it be Pure Practitioners or lay practitioners, they all listen to the Dharma earnestly. It sounds to me that they all can apply [what they learn] from the Dharma in their lives. When dealing with people, they apply the Dharma to varying degrees. Some people apply the Dharma very appropriately and some apply it very universally. It sounds as if they can explain matters and principles. Although they can explain these matters and principles, will it always work well when they try to put [the principles] into action? They can clearly express [the Dharma], but can they implement it among people? This depends on whether we have brought together our lives and the Dharma while we are among people. Have we entered the state of flawlessness? Have we brought together the Dharma and matters? [Have we implemented the Dharma] in our lives? When we bring together the Dharma and matters while among people, this is what it means to be “flawless”. This is what we must work hard toward. So, we must be able to turn the Dharma-wheel and attain the doors of upholding and retaining of all Dharma. We must not merely understand it; we must also be able to teach it. In addition to being able to teach it, we must also make use of it, turning [the Dharma-wheel] among people without obstructions. This is truly returning to the flawless teachings. So, when we listen to the teachings, we must connect them all together.
So, “Moreover, Bodhisattvas as numerous as the dust particles within a medium chiliocosm can all turn the pure Dharma-wheel”.
This is what the previous sutra passage states. Are we among these many Bodhisattvas, these Bodhisattvas as numerous as dust particles? All of these Bodhisattvas can turn the pure Dharma-wheel. If we are among [these Bodhisattvas] as numerous as dust particles, do we understand [the Dharma]? Could we have been one among [these Bodhisattvas] as numerous as dust particles? Could we be? For innumerable asankyas of kalpas, the Buddha [taught] for the sake of sentient beings. So, whether these beings are one the first, second, third or fourth ground, the Buddha continuously transformed them, lifetime after lifetime. Or [they were transformed] after the Buddha attained Buddhahood more than 2000 years ago. These Bodhisattvas that [He] had transformed had all come together. Among these Bodhisattvas, some were experienced, and some less experienced. There were also some who, after the Buddha’s enlightenment, began to form affinities; [they all] had affinities. Over 2000 years later, after several lifetimes, are they still listening to the Buddha-Dharma? Perhaps the Buddha has also been in this world, teaching the Dharma He previously taught. Throughout the last more than 2000 years, He may have been passing down the Dharma, continuously teaching it repeatedly and passing it down.
Similarly, we may have repeatedly listened, lifetime after lifetime, continuously engaging in spiritual practice in this world. Are we newly-inspired Bodhisattvas among [these Bodhisattvas] as numerous as dust particles that [have continued to practice] up to this moment? Are we one of these Bodhisattvas? We hope so!
So, as I just said, when I see Pure Practitioners, lay practitioners and people who aspire to engage in spiritual practice and hear them speak to other people, I am also very happy! They have put the Dharma into practice among people. I am just wondering, “Have they implemented it in their daily lives? While they have already expressed it through written and spoken words in this world, have they experienced it in their daily life?” This is something I am very concerned about.
This part of the sutra passage speaks of “a medium chiliocosm”. As for one medium chiliocosm, 1000 small chiliocosms make up one medium chiliocosm. 1000 medium chiliocosms is one great chiliocoms. The medium chiliocosm discussed here is [made up of] 1000 small chiliocosms. These Bodhisattvas as numerous as the dust particles were all able to turn the Dharma-wheel, the pure Dharma-wheel. Here, “the pure [Dharma]” requires more than being able to talk about it. Actually, they must also put the pure Dharma into action.
Furthermore, “Bodhisattvas as numerous as the dust particles within a small chiliocosm, after eight more lifetimes, will be able to attain Buddhahood”.
There are also small chiliocosms. A small chiliocosm is [composed of] 1000 worlds. A world has a sun and a moon. We spoke of this previously. There are 1000 moons and 1000 suns. In these 1000 worlds, “Bodhisattvas as numerous as dust particles, after eight more lifetimes…” These newly-inspired Bodhisattvas continued to engage in spiritual practice. In the future as seen from the Buddha’s time, which is our present, [they have] eight more lifetimes”. When I see this passage, I think that Living Bodhisattvas need to have faith in themselves. Do we have to [engage in practice] for “eight more lifetimes”? we must continue to engage in spiritual practice; since we have this seed; now is the time to engage in spiritual practice and go among people. We must diligently advance, for we will be able to attain Buddhahood in the future. So, we must be mindful in continuing to put [the Dharma] into practice.
Continuing on, the sutra passage states,
“Moreover, Bodhisattvas as numerous as the dust particles within four, three and two worlds with four quadrants like this one will attain Buddhahood after the corresponding number of lives. Also, Bodhisattvas as numerous as the dust particles within one world with four quadrants will, after one more lifetime, attain all-encompassing wisdom.
We must be very mindful! Just as I put great effort into teaching, you too must put great effort into listening. This number contains very profound meaning, so I ask everyone to pay attention and be mindful.
Moreover, Bodhisattvas as numerous as the dust particles within four, three and two worlds with four quadrants like this one: This refers to the aforementioned four worlds with four quadrants, three worlds with four quadrants, two worlds with four quadrants and omne worlds with four quadrants.
Moreover, four, three and two worlds with four quadrants like this one….” This refers to the aforementioned four worlds with four quadrants. Previously, we have discussed that one small world has a single sun and moon. This world is divided into east, west, south, and north, the continents of Purvavideha, Avaragodaniya etc. In summary, there are four directions from Mt. Sumeru. In the Buddhist sutras, Mt. Sumeru is the tallest mountain in the world. So, with this mountain as the center of the world, there are four sides, east, west, south, and north; these are called the four continents. On the four continents, there are differeit lifespans and ways of living. So, they are each their own world. There are also “three worlds with four quadrants,” which means [they have] “three lifetimes” when they still have to engage in spiritual practice. So, we must be mindful.
There are “four worlds with four quadrants, three worlds with four quadrants,” and “two worlds with four quadrants.” We can describe all of these. So, how should we engage in spiritual practice? “Moreover, Bodhisattvas as numerous as the dust particles within four, three and two worlds with four quadrants like this one will attain Buddhahood after the corresponding number of lives. Bases on the number, four, three or two [lives], they engage in spiritual practice in this process and reach attainments according to those stages. Those who are extremely diligent will attain Buddhahood in this last lifetime.
So, we must begin practicing. We previously spoke of “all-encompassing wisdom.” “All-encompassing wisdom” is very important, in [the first part of the lecture], we mentioned “all-encompassing wisdom.” What is “all-encompassing wisdom”? we must first understand this.
With all-encompassing wisdom, we can completely awaken to the Middle Way. Our body and mind will peacefully abide in the true principles and remain eternally focused, tranquil and unwavering. The Chapter on the Parable of the Conjured City says, “For the Buddha’s all-encompassing wisdom, you must form great aspirations and be diligent. With all-encompassing wisdom, we can completely awaken to the Middle Way.”
We must clearly understand that with the Dharma, we can be biased or centered. We may be biased toward true emptiness or toward wondrous existence. Being attached to true emptiness is not good, nor is being attached to wondrous existence. We will not be able to [attain Buddhahood] in this way. A vehicle must, at the very least, have two wheels; bicycles and motorcycles must have two wheels. If it is a large vehicle, then it must have four wheels. These turning “wheels” must be parallel. So, we must always walk the Middle Way. We must know that “emptiness” refers to true emptiness, and “existence” refers to wondrous existence. When we are in parallel with true emptiness and wondrous existence, this is the Middle Way. What about our Middle Way? Our mind and body must peacefully abide in the principles. We previously spoke of “the true principles of True Suchness. These are the true principles. Our mind and body must abide peacefully in these true principles and “remain eternally focused”. Our mind must be tranquil and not waver due to our surroundings. Since we want to engage in practice, our mind must be still. Only when it is still can we attain wisdom. So, we must certainly be focused; that is, we must reach [the state of] tranquility. As we have discussed, we must not waver. This is “all-encompassing wisdom.”
In summary, all-encompassing wisdom requires our mind and body to be peaceful and still. “I am engaging in such practices, and I am not afraid of hard work. Since we have chosen this, we must focus our minds with a single resolve. So, “our body and mind peacefully abide in the true principles. When we work hard to understand the principles, we must not let our minds be influenced by the surrounding sights, sounds, people or affairs. Only then will our minds be focused. Is this difficult? In truth, it is not difficult.
Yet, people cannot settle their own minds. When we settle our minds, it merely means to settle our minds when we are among people and matters. Are these practices that hard to cultivate? The Chapter on the Parable of the Conjured City said, “For the Buddha’s all-encompassing wisdom, you must form great aspirations and be diligent. We must seek to understand the principles of the Middle Way. Is something true emptiness or is it wondrous existence? Is it conditioned phenomena or unconditioned Dharma? We have spoken of all of these before. This is not very difficult; it is just that we cannot guard our minds. Do we want to attain Buddhahood? If we want to attain Buddhahood, the Chapter on the Parable of the Conjured City also says, “For the Buddha’s all-encompassing wisdom….” We must practice like the Buddha and [attain] “all-encompassing wisdom.” So, we must form great aspirations and be diligent. We must not be hesitant. If there is no water, then we must earnestly dig [a well]; Since we have walked this path, we must do so to the end! These are all principles contained in the Chapter on the Parable of the Conjured City. Does everyone still remember them? I ask everyone to mindfully seek to experience this. There are still “Bodhisattvas as numerous as the dust particles”. We must mindfully seek to understand these. “Bodhisattvas as numerous as the dust particles”.
Bodhisattvas as numerous as the dust particles …will attain Buddhahood after the corresponding number of lives: “The corresponding number” means that after either four lifetimes, three lifetimes or two lifetimes, practicing and awakening in one after the other, they will attain Buddhahood. [They] will attain Buddhahood after the corresponding number of lives: [Those as numerous as the dusts of] four, three or two [worlds] will, after four, three or two lifetimes respectively, enter wondrous enlightenment and attain Buddhahood.
Bodhisattvas as numerous as the dust particles “will attain Buddhahood after the corresponding number of lives”. Depending on their efforts in spiritual practice, they will be able to attain Buddhahood after a certain number of lifetimes. This will correspond to the number [of worlds]. Will they attain Buddhahood after four lifetimes? Or will they attain Buddhahood after three lifetimes? Or perhaps they can attain Buddhahood after two lifetimes. The Buddha used these four, three or two lifetimes to describe these countless Bodhisattvas as numerous as dust particles. It means that they have been following the Buddha in spiritual practice. So, as I just asked everyone earlier, are we [among these Bodhisattvas]? It may be that since Great Unhindered’s time, since countless lifetimes through to the present, through to the present Buddha’s time, some [Bodhisattvas] have already entered the door of retaining and upholding. Some may have just begun to understand the Dharma. Some may have just understood the Dharma and the principles. Some may not only know the principles but may also be able to teach the Dharma. Some may not only be able to teach the Dharma but are also able turn the Dharma-wheel. This all depends on the level of their spiritual practice. Among these countless Bodhisattvas, there are [various] levels; there are levels upon levels of Bodhisattvas. We are also like this!
Some people listen to and take in the Dharma and are able to teach it, doing so very eloquently. Some people have put [the Dharma] into practice but have yet to thoroughly comprehend it. The principle is the same. So, over a long [time], since Great Unhindered Wisdom Superior Buddha’s [time], they have ceaselessly [practiced] lifetime after lifetime. Those with duller capabilities are still, at this point, newly-inspired Bodhisattvas; they are at the first ground, the ground of joy. Or they may be at the ground of radiating light or the ground of overcoming difficulties. It may be that they have traversed ground after ground in this way. As for this “corresponding number,” the progress of their own spiritual practice is in correspondence with this number. So, “After either four lifetimes, three lifetimes or two lifetimes, practicing and awakening in one after the other, they will attain Buddhahood”. Thus, they will [attain Buddhahood] one by one. “[They] will attain Buddhahood after the corresponding number of lives”. So, “[Those as numerous as the dusts of]” “four, three or two [worlds] will, after four, three or two lifetimes, respectively, enter wondrous enlightenment and ‘attain Buddhahood”. This depends on our skill level. According to the depth of our practice, we will see whether we need four, three or two lifetimes. In this way, in sequence, we gain understanding and attain Buddhahood. This depends upon our [own conditions].
We must listen clearly to the following passage. “Hearers and Solitary Realizers diligently practice and uphold the Four Noble Truths”. We must practice with diligence to cultivate the Four Noble Teachings. These Four Noble Teachings are the Four Noble Truths.
If Hearers and Solitary Realizers diligently practice and uphold the Four Noble Truths and also practice the Four Earnest Efforts, the fastest of them will take four lifetimes and the slowest of them will take 100 kalpas to reach the stage of seeing the path. The Four Earnest Efforts: These are the Dharma of warmth, pinnacle, patience and foremost in the world.
The Four Noble Teachings are “suffering, causation, cessation and the Path”. When it comes to these Four Noble Truths, we must mindfully seek to understand life’s suffering and its causation due to accumulated afflictions. We must form aspirations to engage in practice and make vows to attain Buddhahood. By cultivating the path in this way, we can eliminate all afflictions and traverse this road to the destination. We must “also practice the Four Earnest Efforts”. The Four Earnest Efforts refer to the Dharma of warmth, pinnacle, patience and foremost in the world. For Hearers and Solitary Realizers, in the process of practicing the Four Noble Truths, they must further put effort into practicing and upholding the Dharma of warmth. This means they must be very diligent. [This is like] an object that is already warm. If we hold onto a cold object and keep rubbing it harder and harder, after rubbing it for some time, this object will become warm. Take a pile of wood for example. When we first light it, before it catches fire, it will first emit smoke. When we see that smoke, we know that fire will soon start. This means that it is turning from cold to warm. This is “the Dharma of warmth”. In spiritual practice, we can develop our interest from having no interest. Once we have interest, we begin to have enthusiasm and become focused and diligent regarding the Dharma. This is “the Dharma of warmth”. When we put in earnest effort and continuously cultivate it, we will reach the pinnacle of this Dharma. However, once we comprehend this Dharma and reach this pinnacle, we must continue [to practice]. This is the process of diligence for Small Vehicle practitioners. What is required in their process of diligence is patience; they need patience. In the Four Practices of Bringing Peace and Joy, “patience” is the most important. So, the Dharma of patience is something that neither Small Vehicle nor Great Vehicle [practitioners] can lack. If we do not have patience, then we will not be able to abide peacefully. Then, even when we are determined, if we lack “patience,” we will quickly retreat in our resolve. No matter what vows we make, [such as] wanting to engage in spiritual cultivation, when we encounter challenges or obstacles from matters and voices of people, we retreat from our spiritual aspirations. Our resolve for spiritual practice disappears, and we return to a worldly [lifestyle]. This is lacking patience. We may have warmed up [in our aspirations] and can see the path, but if we lack patience, we will have no way of continuing. So, “earnest efforts” require patience. Advancing further, [we practice] “the Dharma of foremost in the world.” This means to depart from worldly matters and focus on the path. What we cultivate and uphold is solely the Middle Way, the path to Buddhahood. These are the Four Earnest Efforts. We must practice the Four Noble Truths and further practice the Four Earnest Efforts. Continuing on, what we spoke of just now was the Small Vehicle, what Hearers and Solitary Realizers practice. How can they see the path? They must also practice the Four Earnest Efforts.
Then what about the Bodhisattvas? Bodhisattvas must practice diligently by making the Four Great Vows and attaining the provisions of blessings and wisdom. They must further cultivate the Four Earnest Efforts, practice with increased effort to enter the stage of seeing the path and abide in the nature of True Suchness. This is called the stage of the Four Earnest Efforts.
Bodhisattvas also need the Four Earnest efforts. They must form Bodhisattva-aspirations, “practice diligently by making the Four Great Vows.” The first requirement is that they cultivate the Four Great Vows. Small Vehicle practitioners practice the Four Noble Truths. Great Vehicle practitioners form the Four Great Vows. What they cultivate is “the provisions of blessings and wisdom.” They cultivate the provisions of blessings and wisdom amongst people. However, they must “further cultivate the Four Earnest Efforts.” We just spoke of these, the Dharma of warmth, pinnacle, patience and foremost in the world. They must likewise further cultivate the Four Earnest Efforts. In this way, they will quickly advance and “practice with increased effort.” “Practicing with increased effort” refers to the Four Earnest Efforts. Not only must they form aspirations and make vows, they must have true diligence. True diligence is going among people without indolence. This is the Bodhisattva-practice. [Great Vehicle practitioners] are truly diligent; in their Bodhisattva-practice, they keep increasing their effort. Among people, they “actualize the Six Paramitas in all actions.” They further practice with true diligence. So, “[They] practice with increased effort to enter the stage of seeing the path.” They are upon this clear and bright path, walking upon this broad and direct Bodhi-path.
So, the place where their state of mind abides is within True Suchness and the true principles. This is [the stage of] “the Four Earnest Efforts.” Of course, with these Four Earnest Efforts, there are still “three lifetimes” or two lifetimes before they can attain the path. They must continuously work hard to advance. So, we must be mindful. We must first understand the Four Earnest Efforts for both Small and Great Vehicle [practitioners]. The Four Earnest Efforts of the Small Vehicle Dharma is what Small Vehicle [practitioners] practice. Do you know what they practice? The Four Noble Truths. What do Great Vehicle [practitioners] practice? The Four Great Vows. What teachings must the Small. Vehicle practitioner further engage in? The Dharma of warmth, pinnacle, patience and foremost in the world. These are the Four Earnest Efforts. Bodhisattvas likewise have to practice the Four Earnest Efforts. This is practicing with increased effort. [By cultivating] these Four Earnest Efforts, their nature of True Suchness has already manifested and converged with the true principles. However, they must continue to be diligent and continue onward. So, [this is how we must] practice the Buddha-Dharma. “Also, Bodhisattvas as numerous as the dust particles within one world with four quadrants,” [must practice] for one more lifetime. [These Bodhisattvas] still have three, two or one [lifetimes] in which they must advance diligently.
Also, Bodhisattvas as numerous as the dust particles within one world with four quadrants, after one more lifetime, will attain all-encompassing wisdom: Bodhisattvas of Equal Enlightenment still have to go through one more lifetime before they will attain all-encompassing wisdom.
These Bodhisattvas are of “Equal Enlightenment.” They still have one more lifetime before attaining Buddhahood. Thus, we must continue to advance. So, [the sutra passage] states, “Also, Bodhisattvas as numerous as the dust particles within one world with four quadrants, after one more lifetime, will attain all-encompassing wisdom.” That is, we must continue to advance forward. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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