Explanations by Master Cheng-Yan
Subject: Hold on to That Moment of Initial Resolve (恆持剎那初發心)
Date: September. 18, 2013
The mind! With our every thought, are we being calculating for the sake of our desires or considerate for the sake of all sentient beings? This all depends on our minds; if we are able to have only benevolent thoughts for all beings then the capacity of our hearts will constantly expand. But, if we are being calculating for ourselves, then we will become very narrow-minded and unable to accommodate other people or matters. With every thought [that arises], do we focus on expanding its [scope]? Or do we focus on narrowing it? This depends on whether we can hold on to our aspiration and great vows. So, it is said in the Sutra of Infinite Meanings,
“With infinite compassion, they relive the suffering of sentient beings. They are genuine, good and wise advisors for all living beings. They are a great field of blessings for all living beings.”
This is very clear. The words of the Sutra of Infinite Meanings are simple and can enter our minds at any time. With that mindset, we can then go among people and be their spiritual friends. Only with great compassion can we spread the Buddha-Dharma among people. With great compassion, we feel pain when sentient beings suffer, so we truly cannot bear for them to suffer. Therefore, we become their spiritual friends. If they are trapped by their thoughts, if they encounter difficulties, we must quickly comfort and guide them with the principles that we have come to understand. This is how we can be a spiritual friend and give unconditionally. This is like what I have said before about one lamp kindling another.
Since we have kindled the lamp in our hearts, then we can of course do the same for others. We can also go to those with darkness in their minds to brighten it up for them. This is how we can be a spiritual friend and a great field of blessings for all living beings. We all have such a field in our minds. If we do not cultivate it diligently, then it will fall into a state of neglect. If a Bodhisattva learns of a neglected field, he will voluntarily go to teach that person and guide them toward the Right Path, Right Thinking, Right Dharma and Right Views. Then they will know to cultivate the field of blessings in their minds to benefit all living beings. This field of blessings is not only for our own use; it can also be used to benefit others. This is a field of blessings.
Next it says, “They are the un-summoned teachers for all living beings.They are the safe, stable and joyful refuge for all sentient beings.They are the refuge of relief, protection and great support for all living beings.”
We have vowed to [act] for the sake of all the suffering sentient beings in the world.We do not need to wait until we are asked; we voluntarily go to where people are suffering.The suffering we speak of is beyond just tangible, worldly suffering.There is also intangible, spiritual suffering.This is all considered suffering.
See, there are so many living Bodhisattvas who disregard difficulties and their own safety to go wherever material aid is needed and deliver it to wherever people are living difficult lives.
This makes us “un-summoned teachers”.
When people cannot resolve their issues and have closed off their minds, we fear that they may become stuck, so we think of ways to open up their hearts.This is being an “un-summoned teacher”.
We bring peace to their hearts, so we are a safe, stable and joyful refuge.This is our greatest goal in coming to this world.
We want to help them attain peace.We often say that is one person’s mindset can change; an entire family will then live in peace.Since society is made up of many families, when people change, society will become harmonious.
If every country and society is peaceful then there will be no disasters in the world.This requires people to continuously establish interpersonal affinities and strengthen their states of mind and fortify the material world around them.Then naturally there will be peace internally and externally.This is a safe, stable and joyful refuge.So when we come to this world, we can be a savior, a protector of sentient beings.This is something we can all do.Anyone can be like the Buddha and do these things.
In particular, we can be a “great support for all living beings”.
Everyone should clearly understand that this is the Buddha’s original intent.These are the words He wanted to freely express.
This is what He hoped everyone can achieve, because there is much suffering in the world, both spiritual and physical.Whether the suffering stems from the mind or from the material world, if we can understand it, [we can be a refuge for others] as long as we have great compassion in our hearts.
Once we exercise great compassion, it becomes infinite.From one arises the infinite, and the infinite arises from one because we cannot bear for sentient beings to suffer.We hurt when others are injured, we are sad when others suffer.This shows that we have great compassion.These are words that the Buddha kept in His mind for a very long time and waited to tell everyone.
So before He gave the Lotus teachings, He [taught] “the Lotus Sutra without words, ”the enactment of the Sutra of Infinite Meanings.So, we must value the Sutra of Infinite Meanings.
We have discussed the previous passages of the Lotus Sutra, up to how Sun-Moon-Lamp Radiant Buddha had already sat at the Dharma-assembly
“for 60 small kalpas; He did not rise from His seat.The assembled listeners also sat in that place for 60 small kalpas, with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal”.
How long did He sit there, radiating light and manifesting auspicious signs? For 60 small kalpas, 60 small kalpas is very long time. Do you realize that? A “kalpa” means a very long period of time. 60 small kalpas is then a very long time. How do you think it was possible for Him to sit there for 60 small kalpas? After the Buddha sat down in that spot, He manifested auspicious signs and radiated light to illuminate the 18,000 lands to the east. That light can shine a great distance to [cover] 18,000 worlds. This serves to describe the infinite capacity of the Buddha's mind. No matter the time, the space or the interpersonal relationships, all this is an infinite world representing the breadth of the Buddha's heart and mind.
“The assembled listeners also sat in that place for 60 small kalpas, with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal”. This shows that when everyone sat down at the Dharma-assembly and observed the Buddha's magnificent presence, the light radiated by His body and the auspicious signs, their minds became very still. The minds of the Buddha and sentient beings were in accord, became one. This shows that the listeners were wholeheartedly dedicated to listening to the teachings. From this, we know that the Dharma-assembly had auspicious timing and was filled with peaceful and auspicious signs. So everyone also sat there, with bodies and minds unmoving, for 60 small kalpas.
Do you remember this? The Mahayana teachings had been guarded in the Buddha's mind for a very long time, waiting for the right moment. Since Wondrous Light Bodhisattva was at the Dharma-assembly, Sun-Moon-Lamp Radiant Buddha revealed teachings in response to his wisdom. These were teachings that the people there, the Hearers and Pratyekabuddhas, could hear and believe.
Wondrous Light Bodhisattva, in the time of Sun-Moon-Lamp Radiant [Buddha], manifested as a Bodhisattva to Hearers.
Wondrous Light Bodhisattva was believed by everyone to be the Bodhisattva foremost in wisdom just like Manjusri Bodhisattva at Sakyamuni Buddha's Dharma-assembly. By directing His teachins at this person, everyone at the assembly was able to achieve understanding. This is an example of the Buddha's skillful means, using this space and [opportune] time to speak to everyone. Thus, time, space and relationship need to converge for karmic conditions to mature.
[At that time,] it was also said that kalpas are categorized as great and small. How small is small? The short period of “time” is the smallest slice of time, “the span of one thought our of 60
thoughts”. Can't each of us give rise to a thought very quickly? When I say, “our vegetable garden, does it arise in your mind? Where is our vegetable garden? How do we get there? The garden is over there, and right now it looks this; these thoughts arise so quickly in our minds at that moment, in “the span of one thought our of 60 thoughts”.
Don’t you think this is a very short period of time? These fleeting milliseconds are still considered periods of time. Time can be extremely short or very long. So when we describe kalpas, we can start with an extremely short period of time and then extend it to the longest period of time. One small kalpa is made up of one increasing and one decreasing kaslpa, so 60 of each are called 60 small kalpas.
Kalpas are categorized as great small. The small kalpas mentioned here can refer to a year, or a certain time period. The smallest period of time is the span of one thought out of 60 thoughts. A long period of time is called a kalpa.
The Buddha’s mental state can extend the shortest periods of time into the longest. Our [states of mind] are inherently extremely short-lived. Our minds are capable of thinking, “This is great, I want to do this too.” In a very short period of time, we make an aspiration, then it only lasts for a short period of time. Do we hold on to it? Do we persevere in that good mindset? If we do, we can maintain it for a very long period of time.
Don’t I always say, “Seize the moment, sustain it forever”?
When we make that aspiration in that instant, we must really seize it. A mindset can arise very quickly, but if we hold on to it, it can last a long time.
[I] remember when I took refuge with my master, [he gave me] only six words for Buddha’s teachings, for sentient beings.From these six brief words, an aspiration arose in my mind “I am willing”. With that sense of “willingness, I held on to that moment” my heart absorbed them in that instant, and that instant has lasted until now. Therefore, if we persevere, every thought that arises in our minds can extend for a long time and leave a legacy.This is the meaning of “kalpa”.
So, it is commonly said that if something lasts for a kalpa, it can last for a very long time. Truly, if we encounter difficulties as we do good deeds and lose our spiritual aspiration by giving up, [that thought] dies prematurely.
However, if we encounter difficulties and can overcome them in that period of time, once that difficult period is over, [that thought] can last for thousands of years. By this same principle, we must take good care of our hearts and minds. Every day I tell you that we must take good care of our minds, of every thought that arises.
Every thought will only last an extremely short period of time, for “the span of one thought our of 60 thoughts, a split-second”. For us to continuously hold on to that short moment in time is not easy. So, “time” can be very long or very short.
It can refer to one year or any length of time. [The length of] “one small kalpa” depends on the attitude we have toward time. Time can pass very quickly, and it can last forever. So everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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