Explanations by Master Cheng-Yan
Subject: Returning to the Ultimate Bodhi-path (終歸究竟菩提覺道)
Date:January.01. 2016
“The extraordinary Great Dharma, though unsought, was nonetheless attained. Through faith and understanding, and a variety of causes and conditions, the Tathagata used skillful means to teach the Dharma according to capabilities. In the end, He returned to the ultimate, the Bodhi-path of enlightenment.”
“The extraordinary Great Dharma, though unsought, was nonetheless attained.” This is such a fortunate matter! It is “extraordinary,” truly very rare.
The Introductory Chapter of the Lotus Sutra explains that after the Buddha finished teaching the Sutra of Infinite Meanings, He entered the Samadhi of Infinite Meanings and began to radiate light. This was an extraordinary thing that had never happened in the past.
In particular, the Chapter on Skillful Means and the Chapter on Parables contain teachings that are actually mostly unheard of in many sutras. So, this sutra speaks of many extraordinary and rare occurrences; it says that everyone can transcend the world and need no longer transmigrate in the Six Realms. It also teaches that everyone has infinitely and extremely profound Buddha-wisdom; this is inherent to everyone. This is also an extraordinary teaching.
In particular, this sutra teaches that the disciples of each of the Three Vehicles all have a part in this; they can all form great aspirations and receive the prediction of Buddhahood. This is also an extraordinary teaching.
In the past, among the Sangha that followed the Buddha, none of them ever thought that they too could attain Buddhahood in the future, that they too could transform sentient beings. They had never imagined that they also had this innate ability.
It was not only disciples in the Buddha’s lifetime who had this innate ability. In fact, all of us right now possess the “extraordinary Great Dharma”; we have attained it as well, because everyone inherently possesses it.
So, “Though unsought, it was nonetheless attained.” If we have faith in the Buddha-Dharma, we should have faith that we too have the potential to attain Buddhahood. This happens for us “through faith and understanding, and a variety of causes and conditions.”
The Dharma taught by the Buddha was not just about how to eliminate afflictions and how to transform sentient beings. He also described His personal experiences with all kinds of causes and conditions. He used Himself as an example.
In the distant past, the Buddha Himself had lived through an infinite number of kalpas, a very long time. He had experienced the animal realm, the hell realm, the human realm, the heaven realm and so on. In the Jataka sutras, the Buddha told stories about His past. He even shared the causes and conditions between Him and His disciples. So, we must have deep faith and understanding.
Recently, I have constantly been emphasizing “faith” and “understanding”. The Buddha had already explained to everyone frankly that for more than 40 years, He had taught with skillful means and that what He taught in the past was not the ultimate, that He merely taught according to capabilities. So, “In the end, He returns to the ultimate, the Bodhi-path of enlightenment.”
Now, at the Lotus [Dharma-assembly], He helped everyone understand that the limited provisional teachings. He taught in the past were only skillful means. But now, everyone already knew about the karmic law of cause and effect, as well as suffering, causation, cessation and the Path. Moreover, they knew how to eradicate afflictions and had eliminated their afflictions. After understanding all the principles of true emptiness, they were now entering wondrous existence. By understanding wondrous existence, they then aspired to do great things.This is why we must enter the Bodhi-path, which is the path to attaining Buddhahood.
When the Buddha expounded the Dharma, that was His ultimate goal and the most important for our spiritual practice.Thus, we must apply faith and understanding.
Previously we have discussed this passage.
“We have been the heads of the Sangha and are already old and decrepit. We said we had attained Nirvana, that there was nothing more to endure, thus we no longer sought to advance to. Anuttara-samyak- sambodhi.”
As you should all remember from the beginning of the Chapter on Faith and Understanding, the four of them, Subhuti, Katyayana, Mahakasyapa and Mahamaudgalyayana, were the leaders of the Sangha.They were “the heads of the Sangha”.
They had already seen Sariputra receive the prediction of Buddhahood from the Buddha and were able to understand many principles of all the world’s phenomena.
With His understanding, the Buddha explained that the Dharma is in all kinds of people, matters and objects, and eventually everyone began to awaken to this.With great reverence and respect, they adjusted their clothing, “bared their right shoulder, and touched their right knee to the ground. They wholeheartedly put their palms together.”
They expressed their utmost reverence in this way because they wanted to ask the Buddha to expound the Dharma even more clearly.
First, they expressed what was in their hearts.They expressed their regret at having stopped at the state of the Small Vehicle.They had clung to that state for a long time.Having followed the Buddha for several decades, now they were all in their old age.
“We said we had attained [Nirvana]” means that in the past they clung to the idea that.“That was what the Buddha taught, so this was what we practice.”
They fulfilled their duties and eliminated their afflictions; they had no conflict with the world, no conflict with others and no conflict over matters.So, they focused on listening to the principles that the Buddha taught and no longer contrived affinities with this world.
They thought they were clear on all the principles taught by the Buddha and had already attained the fruit of Arhatship.So, they believed they “had attained Nirvana”.They thought this was all they had to do.
But now they understood that they simply had not formed great aspirations then.
Now they were already in their old age and believed “that there was nothing more to endure”.Subhuti and the others thought, Subhuti and the others thought, “We are so old now. What more can we do?”
As we described earlier in the past they were caught up in the Small Vehicle Dharma.They were focused only self-awakening.Although they represented the Buddha in spreading the Buddha-Dharma in the world, in the past they believed that they should focus on their own spiritual practice.They listened to what the Buddha taught and put their hearts into understanding the Dharma.They knew they had to eliminate afflictions and be diligent in their spiritual practice.They felt this was all they had to do.There were four reasons they did not seek the Great Dharma.
In the past, why did they remain in the state of the Small Vehicle without seeking the Great Dharma?
“There were four reasons for this”.
Subhuti and the others shared their understanding of how they had previously been lost in the Small, not seeking the Great Dharma.
There were four reasons for this:
First, they were the heads of the Sangha.
As they were of great virtue and wide renown, they clung to the Small and dared not change to the Great.This is why they did not seek the Great.
First, they were “the heads of the Sangha,” and “were of great virtue and wide renown”.This is like people who nowadays say, “I have seniority; I am considered an elder, so I can retire now. I do not need to work anymore. This is the time for me to enjoy myself.”
During the Buddha’s lifetime, there were also people like this, people of “great virtue and wide renown.”
Those people had “great virtue and wide renown”.
What about us?We should know that our time in this world is painfully short.If we are able to give to others, if we can go among people and create good affinities with everyone, alleviate their burdens and fully contribute our remaining abilities to help, then this is what we should do right now.
We must not stand on our great virtue and wide renown.They were “the heads of the Sangha,” and “were of great virtue and wide renown”.This was a kind of hindrance.When Subhuti and the other three
knelt before the Buddha, this was one of things they sincerely repented.
They felt, “[We] are the heads of the Sangha”. They were the leaders. “We are already great in virtue and wide in renown. We deserve to be respected by other people”. They did not recognize that they were still attached to the Small [Vehicle]. In the past, they had been attached to the Small; now that they were old, with great virtue and wide renown, even though they wanted to change, they did not dare.
“They dared not change to the Great”. In the past, they had stopped in that state so they felt that changing their direction now, going on another path, would be quite difficult. Thus, they did not dare，“This is why they did not seek the Great”.
Second, they were aged and had left home long ago. They were old and decrepit and had no strength to take on the responsibility of the Tathagata’s mission. This is why they did not seek the Great.
The second reason was, “They were aged and had left home long ago”. They were already old and held senior positions within the Sangha. “Left home long age” refers to the age they were when they became monastics. In fact, when we normally talk about how old we are, I say that I am in my 70s. Some people say they are in their 60s or 50s. Yet, when we are actually speaking of wisdom-life, we count the years since we took the precepts. By that count I am only in my 50s. How could I possibly be in my 70s? I took the precepts more than 50 years ago. This is what is meant by they “had left home long ago”. “They were aged and had left home long ago”. This refers to their seniority in the Sangha.
So, they “were old and decrepit. I am so old; how can I ever shoulder this mission on behalf of the Buddha? If I have to go among people again and interact with them and have to provide direct guidance, that would be quite difficult indeed”.At their age, what strength do they still have to shoulder this work? “This is why they did not seek the Great”. Because of this, they did not want to seek the Great Vehicle Dharma. This was the second reason.
Third, they said that they had already achieved Nirvana, ended suffering, put their minds at peace and entered the unconditioned noble state. So, they formed no further great aspirations to deliver sentient beings. This is why they did not seek the Great.
The third reason was, “They said that they had already achieved Nirvana, ended suffering, put their minds at peace”. They felt that they had already achieved Nirvana. So, it says that they had “ended suffering, put their minds at peace”. They had engaged in spiritual practice for a long time, and they had a lot of confidence in themselves. “I have already eliminated so many afflictions. To eliminate these afflictions, I had to expend a lot of effort. Now, no matter what conditions I face, no discursive thoughts will arise in my mind”. Now that they were in their old age, they did not have much time left. Their minds were peaceful and stable, and there was nothing that could entice them.
They were old, so they felt that they should be at peace. [To them], there was nothing to take issue over, nothing worth being angry about and nothing worth desiring. They were already past that stage and were now in a peaceful and stable place. “They had already entered the unconditioned noble state”. They felt they attained the fruit of Arhatship, so they formed no further great aspirations to deliver sentient beings. They felt that this was good enough. Because of this, they did not seek the Great Dharma. This peaceful and stable state they had been in was fine with them, so why did they need to seek to advance? This was good enough. This was the third reason.
Fourth, it was beyond their ability. Just as the lotus does not grow on dry land, with negative tendencies and weak compassion, they had no aspirations to advance. This is why they did not seek the Great.
The fourth reason was, “It was beyond their ability”. Even if they were to form great aspirations, what could they do about it now? When Commissioners recruit new Bodhisattva [-volunteers], after people join, the first thing they ask is, “What should I do?” In fact, when people join, they should listen to the Dharma. After listening to the Dharma, we must make changes to our mind and character. This allows us to see that we have made many mistakes in the past; it allows us to promptly change our ways. After having promptly changed our ways, we must immediately devote ourselves to people, matters and things, seize the moment and recognize the value of life. Recognizing that life is impermanent, we must immediately dedicate ourselves to others.
Do we need an official title in order to do something? There are many people who think this way. Perhaps these four elders also thought the same, that “it was beyond their ability.”
We are so old now; what more can we actually do? The first thing was to turn around their minds and give rise to great aspirations. They heard the Buddha tell them. “You just need to be able to help people; you should be able to do this. “What reasons could you have to not do it?”
So, these four elders serve as a warning for us. They are teaching by example to help us spiritual practitioners know that if we do not form aspirations, it will be like growing a lotus on dry land. If the land is dry, is it possible to grow a lotus? It is impossible. It is only possible to grow a lotus in mud. This is what happens with “negative tendencies.”
If we do not respect our own nature of True Suchness and only depend on our past habitual tendencies, then we have “negative tendencies.” Clearly, with our nature it True Suchness we can form great aspirations and make great vows. Yet we easily let them go. This is indolence.
Our mind is constantly thinking about many things. This brings us into conflict with the way things actually are, this is our “negative tendencies.” With “weak compassion” we will not be able to give rise to an awakened mind. Bodhisattvas are called “awakened sentient beings.” We sentient beings are indolent, unable to become awakened sentient beings, who realize the Bodhi-oath, who walk the Bodhisattva-path. Our mindset is negative and weak. This is why is says, “With negative tendencies and weak compassion, they did not aspire to advance.”
We have no desire to exercise our nature of True Suchness. We do not exercise it. Clearly we have the strength, but we are unwilling to give to others. Thus, we are “not aspiring to advance.”
People often say, “I am not qualified.” They often say this “I cannot possibly do this.” This is “not aspiring to advance.” This is why they have an “unwillingness to seek the Great Dharma.” It is hard work, but we just need the right mindset to engage in spiritual practice.
Next, they extensively explained their past delusions. They did not seek the Great Dharma, thus they no longer sought to advance to Anuttara-samyak-sambodhi.
“Next, they extensively explained;” they began to explain that, in the past, they were lost in the Small Vehicle. They did not seek the Great Dharma for the four reason I mentioned before. “Thus, they no longer sought advance;” this was they were unwilling to advance.
What was it that they no longer advanced toward? Anuttara-samyak-sambodhi.“Anuttara-samyak-sambodhi” is supreme, universal and perfect enlightenment. It is the Buddha’s awakening, the Buddha’s wondrous enlightenment.
We constantly say that the Buddha awakened to the truths of the universe; the truths of the universe, all of the true principles in the world, everything with and without form, are included. The Buddha had already awakened and “His mind encompassed the universe, the entirety of that great void. This was the Buddha’s enlightenment. Thus, it was called
supreme, universal and perfect enlightenment.” There is no enlightenment that surpasses the Buddha’s. This is why the Hearers and Solitary Realizers did not dare to advance to this state, and so, they obstructed their own opportunity to attain Buddhahood.
They were hindered by those four reasons. Even though at the Lotus [Dharma-assembly] they were now listening to the fourth chapter, they were still afraid, nevertheless, they had already began to reflect on and repent their past. That was the beginning of their acceptance. We should be happy for them.
Not only should we be happy for them, but we must also feel grateful. We are grateful to those four elders for teaching us through their example that we must not think we are too old or [limited by our position] as the head of the Sangha.” Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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