Explanations by Master Cheng-Yan
Subject: Coming and Going without Difficulty (心相體信入出無難)
Date:March.22. 2016
“The Buddha concealed the true and gave the provisional and shed His honored status for a humble one. The four disciples confessed that they feared the Great and delighted in the Small. Confused about the true, they remained mired in the provisional unable to accept the Great Vehicle. The Buddha compassionately gave great teachings according to sentient beings’ capabilities.”
The Buddha was so compassionate; in order to teach sentient beings, He maintained such a patient and loving mindset. He concealed the true and gave the provisional. He hid the state that He had awakened to, the great principles that He had realized; He temporarily concealed them in accordance with sentient beings’ capacities. This was how He taught us.
He shed His honored status for a humble one. He loved and cared for sentient beings as if they were His only son. With each disciple, he used equal and impartial methods, with teachings that were in accordance with the capabilities of each individual.
We can see from the beginning of the Chapter on Faith and Understanding how four leaders of the Sangha, four great Venerable Ones, with Subhuti as their leader, came before the Buddha to repent and express what was in their hearts, the mindset they had from what they had heard and understood of the Dharma in the past. They thought they understood the Four Noble Truths, that life is filled with unbearable suffering, that afflictive emotions in our relationships entangle us, lifetime after lifetime. And on top of that, there is birth, aging, illness and death. This is so much suffering!
So, they did not want to return to the human realm. They continually held these principles close to their hearts. Every day they practiced for their own benefit. They delighted only in the Small Vehicle Dharma, because they feared the Great.
However, when the disciples saw Sariputra, who was foremost in wisdom, receive the Buddha’s prediction of Buddhahood, they then understood the Buddha’s intent. They understood what the Buddha taught was all about forming great aspirations, making great vows and practicing the Bodhisattva-path.
So, these four also began to explain themselves and confess that they were “confused about the true [and had] remained mired in the provisional.”
They had remained ignorant of the True Dharma of the One Vehicle. They had concealed it from themselves, thinking, “This way is already good enough.” Thus, they stopped with the provisional and were “unable to accept the Great Vehicle.”
They were not willing to accept the True Dharma of the One Vehicle; they did not accept it. Fortunately, the Buddha had great patience. He always adapted to sentient beings’ capacities.
For those with great roots and capabilities, He used the Great Vehicle Dharma. For those with average capabilities, the Buddha would give them the Dharma that they were capable of accepting. These were Solitary Realizers and Pratyekabuddhas. For those who had just entered through the door, who had more limited capabilities, the Buddha would use His speech, and depending on their capabilities, would give them Dharma they could understand. So, “He gave great teachings according to sentient beings’ capabilities.”
The most important thing was that everyone would be able to accept the Dharma. Thus, He taught “according to sentient beings’ capabilities.”
The Buddha’s love was for all sentient beings in the world. He wished that everyone could serve humanity and the earth. Indeed!
Looking most recently at the news from Australia, it turns out that not only do the people there love others, everyone also loves the land.
Our collegiate volunteers, as well as adult volunteers, more than 40 people in total rode in a tour bus to travel to a place more than 300km away, where there was a huge ranch.
What were the volunteers doing there?
Originally, in the past, this area was a forest of towering trees.But due to the greed of humans, for the past 100 years, the land was used for pasture, to raise sheep and cattle.
In recent years there has been drought lasting more than a decade.So, on that stretch of land, no new grass would grow.The sheep kept eating the grass, until there was no more grass to eat.They even nibbled away the roots, so even the roots of the grass were gone.
Once previously, we had provided emergency aid for the farmers.They had come to Tzu Chi volunteers, saying, “Besides going hungry ourselves, our livelihood depends on our sheep being able to provide milk. Our ranch raises these sheep for their milk. We will only be able to make a living if we can keep the sheep alive.”
I remember at the time, Tzu Chi volunteers provided them with hay.
We could see them hauling hay by truck and spreading the hay out over that vast expanse of land.The entire herd of sheep followed the truck, fighting to get some of the hay.
I told them that this was not a solution.With a continual drought, merely continuing to provide those sheep with dry hay would not be a long-term solution.How could we guide them to stop raising sheep and instead begin planting trees to restore the great [forest] that grew there more than 100 years ago?They could even grow fruit trees!
Thus, beginning five or six years ago, Tzu Chi volunteers would go every year in April to help them plant trees.In this way, they planted more than 2000 trees hoping that in several years it will again become an expanse of green forest.
This too is done by humans; “all things are created by the mind.”
It was humans who destroyed the earth, so when it comes to caring for the earth and replenishing the great trees of the earth so they may flourish, this also must be done by humans.This is what the Buddha taught.
So, the Buddha taught us that whether in our treatment of others, of the earth or in dealing with matters and things, we should open up our loving hearts and not only seek to benefit ourselves.
The Buddha[ is likened to] the elder who drew near to the poor son.He used various means to approach him, to guide him and to teach him how to work.
“At that time, though the poor son was pleased at eh situation, he still thought of himself as an outsider and a lowly worker. Therefore, for the next 20 years, [the elder] kept him clearing excrement.”
As we mentioned previously, he had still not formed any great vows.Therefore, “for the next 20 years, [the elder] kept him clearing excrement.”
For 20 years he continue working the same job.
These 20 years, as everyone should remember, are the Agama period of twelve years and the Vaipulya period lasting eight years.The two of these taken together amount to 20 years.
This was where they remained stuck.This is what the parable refers to; this was how Subhuti expressed that they had spent 20 years this way in the past.
After that time, the Buddha began teaching the Prajna sutras.Over the next 22 years of Prajna teachings, Subhuti gained deep realizations; [he realized,] “All things were empty in nature.”
Subhuti was “foremost in understanding emptiness”.
He understood the principle of emptiness.He knew all things to be [temporary] unions that come into existence through the law of karma.
Once the causes and conditions are separated, all things return to nothing.
These positive and negative [conditions] are things that we brought about ourselves; thus we are [taught about] suffering and causation.
We accumulate all types of causes and conditions that create the many appearances of suffering in life.
Subhuti could truly concur with this; he understood [these teachings]. Thus, he was “foremost in understanding emptiness”.
Then, the next passage says, “By the time that period was over, the appearance of his mind came to embody faith, and he came and went without difficulty. But he still remained in the same place as before”.
This was how Subhuti expressed himself. After 20 years had passed, “The appearance of his mind came to embody faith”. This means he delved deeply into the Prajna sutras and teachings and understood that all principles are empty.
True principles have no substance or appearance. They abide only in the minds of people. When we come in contact with external factors, the mind gives rise to greed, anger, ignorance, arrogance and doubt. Thus we stir up many thoughts of desire. There is no end to our greed.
Subhuti understood all of these principles, but he was still unable to form great aspirations. That was his past. Now, let us explain the following sutra passage. “By the time that period was over, the appearance of his mind came to embody faith”.
By the time that period was over, the appearance of his mind came to embody faith: After the period when the Buddha taught the Agama sutras was over, He saw that those listening to the Dharma had gained resolve and faith. Thus He saw that their capacities were now capable of accepting [the teachings]. Therefore, He taught the Great and Small Vehicles together in the Vaipulya.
This speaks of the time after the Buddha had taught the Agama Sutra. At that time He had seen that those under His guidance in the Sangha had already “gained resolve and faith” through listening to the teachings. So, “He saw that their capabilities” had ripened to the point where they were “capable of accepting”; they were capable of accepting the Vaipulya.
When the Buddha taught the Vaipulya, He began teaching experimentally. “Let me try teaching the Great Vehicle to these people with limited capabilities to these people with limited capabilities”. He did this for eight years. So, in the Vaipulya, He taught the Great and Small Vehicles together.
He taught according to their capabilities. While teaching to capabilities, the Buddha began disparaging the Small Vehicle.
He praised, acclaimed the Great Vehicle Dharma to goad the [disciples] to “feel shame for the Small and admire the Great”.
As He was teaching according to capabilities, He belittled the Small Vehicle while praising the Great, to lead those of dull capabilities to feel shame for the Small and admire the Great and urge them to advance toward the Great Dharma. Now, He teaches the Great Vehicle Dharma for the sake of the Bodhisattvas. This is certainly not false, hence.
“The appearance of his mind came to embody faith. Why was I like this before, concerned only with practice for my own benefit”? So, beginning from that time, “They felt shame for the Small and admired the Great. I was wrong. Before I only sought to benefit myself. I now would like to learn how to benefit others at the same time. Urging them to advance toward the Great Dharma”, the Buddha began to teach and encourage them to abandon their concept of the Small Vehicle and to earnestly accept the Great Dharma.
“Now, He teaches the Great Vehicle Dharma for the sake of the Bodhisattvas”. Now it was time to teach the Lotus Sutra, the time to teach the Great Vehicle Dharma for the sake of the Bodhisattvas. This is true and [certainly] not false, hence, “The appearance of his mind came to embody faith”.
The Buddha helped everyone to deeply and thoroughly attain faith and understanding. What is being said here is that previously, while at Deer Park, after the Buddha first attained Buddhahood, He concealed the Great. Concealing the true, He shed his honored status for a humble one. He concealed the true and began to give the provisional.
Before, in Deer Park, He concealed this, teaching the Small Vehicle Dharma. Practitioners of the Two Vehicles were satisfied with attaining only a little, so they called it the ultimate. Thus, by having the lay disciple Vimalakirti teach through criticizing them, He made them feel shame for the Small and admire the Great. This was known as the Vaipulya period.
The giving of provisional teachings began at Deer Park. This was the Small Vehicle Dharma. The practitioners of the Two Vehicles, the Hearers and Solitary Realizers, “were satisfied with attaining only a little”. They were happy to hear these teachings. They were quite satisfied with them. “I will eliminate afflictions. I will not be born again into cyclic existence”. These were the practitioners of the Small Vehicle Dharma who “were satisfied with attaining only a little. So they called it the ultimate.
They thought the Small Vehicle was the ultimate. Thus, by having the lay disciple Vimalakirti…”. Vimalakirti had [already] accepted the Great Vehicle Dharma, the Dharma taught by the Buddha. He had completely accepted the Great Vehicle Dharma, so his perspectives were different from those of the Sangha Vimalakirti would certainly goad the Small Vehicle [practitioners] and criticize the Small Vehicle Dharma. This would help everyone understand that practicing only to benefit oneself it too selfish. So, “He made them feel shame for the Small and admire the Great.” These were the kind of teachings that were given during the Vaipulya period. In the Vimalakirti Sutra, He goaded the Small Vehicle [practitioners] and praised the Great Vehicle Dharma. This is what is meant by,
The appearance of his mind came to embody faith: This is an analogy for realizing the emptiness inherent all arising, one of the two kinds of emptiness, also called the emptiness of self, or the emptiness of ego. Sentient beings are temporary unions of the Five Aggregates and are lacking any true essence. This is “emptiness inherent in all arising.” By realizing this, one attains liberation.
“The appearance of his mind came to embody faith.” This is an analogy for “realizing the emptiness inherent in all arising, one of the two kinds.”
In the Valpulya period and continuing throughout the Prajna period, He began teaching the principle of emptiness.
“Emptiness of self” or “emptiness of ego” [talks about how] this body of mine, this “I”, is empty. The “I” of yesterday and the “I” of today, the “I” that just entered this room and the “I” that I will leave soon, which of these “I”’s is ultimately me? Inside us, our bodies constantly metabolizes; our bodies [change] with time. “With each passing day, our lives become shorter.” Which period of my life is the “real me”?
All sentient beings are the same; we all exist through aggregation, as a temporary union of the Five Aggregates. There is no being that has any true essence. This is the “emptiness inherent in all arising.” We are born in this world, but is there anything that tis truly “you”? Is there anything that is truly “me”? There is nothing that is truly real. “With each passing day, our lives become shorter.”
If we understand this principle, then we can come and go without difficulty. When we understand this, then we can accept that this is just what the world is like, so there is nothing to take issue over; this is “to come and go without difficulty.” This is an analogy for “benefiting both oneself and others.”
He came and went without difficulty: An analogy for benefiting both oneself and others. Having already received a day’s wages, he knew it to be true and not false. Coming benefiting oneself, going represents benefiting others, and both are without doubts or difficulties. Thus it says, “He came and went without difficulty.”
I am able to cultivate myself and teach others how to cultivate themselves. “Having already received a day’s wages…”
Today, I have practiced like this. Today, I have listened to the teachings like this I have understood everything and have taken Dharma to heart. This Dharma is true and not false.
So, “Coming represents benefiting oneself.” I have listened to the Dharma, understood and awakened to it. “Going represents benefiting others.” After having understood this, having understood this principle completely, I will then go and tell it to others. This is “coming and going without difficulty.” “But he still remained there in the same place as before.”
But he still remained there in the same place as before: Abiding in the principle of the emptiness inherent in all arising, they had no aspiration to deliver sentient beings and did not wish to seek great fruits. Thus it says, “He still remained there in the same place as before.”
However, those who remained stuck in the Small Vehicle Dharma, despite knowing all this, still would not take action themselves. So, they “abided in the principle of the emptiness inherent in all arising.”
They completely understood this principle, but “They had no aspiration to deliver sentient beings, and did not wish to seek great fruits.” They continued to practice for their own benefit, to remain Solitary Realizers. They “still remained there.”
“I am still here, and I know all of this.” “But if you want me to go among people, I still have hesitations about doing that.” “I still do not have the confidence.” So, when it comes to the Great and Small Vehicles, we come and going the Dharma with no trouble, but we still remain stuck in this place.
Having formed great aspirations having taken the Dharma to heart, we must take action. I often tell everyone that after we understand, the Dharma must become a part of our actions. So, we take the Buddha’s mind as our own mind When we take the Dharma to heart and put the Bodhisattva-Path into practice, then we truly [practice] the Buddha’s teachings and are true spiritual practitioners. So, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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