Explanations by Master Cheng-Yan
Subject: The Awakening of Sharp and Dull Capabilities (根有利鈍悟有前後)
Date: December.08. 2016
“Previously, five people had received predictions from the Buddha. In the assembly were Hearers of limited capabilities, who thought the fruit of Buddhahood was beyond the capacity of their wisdom. Thus they did not form great aspirations to go among people. This is why they thought only those senior disciples who had taken up the Great Dharma could easily receive predictions.”
When we read this verse, we should recall the past [sutra passages]. From the Chapter on Predictions, we keep on moving forward. Already there have been five disciples who have received predictions from the Buddha. Now the Chapter on Predictions has ended. But before it ended, the Buddha was concerned that people of limited capabilities “thought the fruit of Buddhahood was beyond the capacity of their wisdom. Thus they did not form great aspirations to go among people.” The Buddha worried that these people, those who had not received predictions, would give rise to feelings of inferiority and think it was “beyond the capacity of their wisdom.” [They might think] that with the wisdom they had, they would not receive predictions from the Buddha. So, [they might think] they had no part in this, no affinity to receive the Buddha’s prediction.
“I will never be able to attain Buddhahood.” So, they would never make great aspirations and were unwilling to go among people. This was the Buddha’s concern. This is why “they thought only those senior disciples who had taken up the Great Dharma could easily receive predictions.”
These people with limited capabilities felt that “those,” meaning only those five people were the senior disciples, the ones who should shoulder the Great Dharma. Since they must shoulder the Great Dharma, they should receive predictions from the Buddha. People of limited capabilities had these thoughts. So, the Buddha was concerned that these people would lose their morale like this.
Thus previously, the Buddha had said that the 500 disciples present would receive predictions. “You all must likewise be mindful and listen well.”
The Buddha had bestowed predictions upon those with great and average capabilities. He also cared for those of limited capabilities who might feel inferior. Therefore, for these 500 disciples, He specifically indicated that He would bestow predictions on them. This was the reason for the next passage and the third cycle of teaching the Dharma.
“The Buddha bestowed predictions upon those with great and average capabilities. He also cared for those of limited capabilities who might feel inferior.” We should already understand that the Buddha had [bestowed predictions upon]. Sariputra, who had great capabilities. This happened in the Chapter on Skillful Means through the Chapter on Parables.
In the Chapter on Skillful Means, Sariputra knew the Buddha had to “use the Three to teach the One.” In the past, the Buddha used skillful means to manifest the One Vehicle. Sariputra had realized this, so Sariputra had great capabilities, and the Buddha bestowed a prediction on him.
Kasyapa, Subhuti and the others had average capabilities. That means, because Sariputra had received predictions from the Buddha, their faith increased tremendously. They became inspired to form great aspirations and to comprehend the Buddha’s teachings and the true principles of the Dharma. So, they were able to comprehend thoroughly and express their understanding with the analogy of the poor son. These were the people of average capabilities who received predictions from the Buddha.
So, those with great and average capabilities had already received predictions. Then the Buddha felt compassion for those with limited capabilities and those who had not fully understood yet. He felt for these people. The Buddha is the great compassionate father of the world, who understands those of limited capabilities and their feelings of inferiority. “Therefore, for these 500 disciples, He specifically indicated that He would bestow predictions on them.”
Before the previous sutra passage ended, [the Buddha] said He would still bestow predictions on 500 disciples.Thus, all of them must listen well.This showed they were about to receive predictions.
“This was [the reason] for the next passage.”
The next sutra passage we will talk about explains the causes and conditions for the three cycles of teaching the Dharma.
The great Dharma masters of the past, the patriarchs, all studied the Lotus Sutra wholeheartedly.There are [many commentaries to the Lotus Sutra] including “Profound Meaning of the Lotus Sutra”.
These all provide explanations of the meanings contained within the Lotus Sutra.
The idea of the “three cycles” of the Lotus Sutra originated from.“The Profound Meaning of the Lotus Sutra.”The three cycles of the Lotus Sutra refer to how the Buddha taught the Lotus Sutra.Because those who were listening had either sharp or dull capabilities and some awakened first while others awakened later, [the teachings] were given in three different cycles.
“Cycle” refers to a complete cycle.
The three cycles of the Lotus Sutra come from a part of “Profound Meaning of the Lotus Sutra”.“The Buddha taught the Lotus Sutra.
Those who were listening had either sharp or dull capabilities and some awakened first while others awakened later.”
People have either sharp or dull capabilities.
“Some awakened first while others awakened later.”
To comprehend the Buddha’s teachings, we must awaken and attain understanding. Some do the sooner and other later.Sariputra was the first, followed by Kasyapa, Subhuti, Katyayana and Maudgalyayana.They had all caught up with [Sariputra] and one after another awakened to how the Buddha, at the Lotus Dharma-assembly, opened up the provisional to reveal the true.
So, there were these three different cycles.
People with sharp and average capabilities had already [received predictions] during the first two cycles of teaching the Dharma.Next there were the sentient beings of limited capabilities.So, there would still be a third cycle.
Thus, “Cycle’ refers to a complete cycle.”This refers to helping them perfect their practice.
Out of compassion, the Buddha wanted them to understand the Dharma completely so He repeated the teachings patiently and tirelessly, again and again.This is like how after His enlightenment, He first turned the Dharma-wheel.
For just five bhiksus, “Suffering, causation, cessation and the Path” had to be explained three times; He had to turn the Dharma-wheel three times.So, we must understand the Buddha’s heart.
The first of the three cycles is “the cycle of teaching the Dharma”.“The Buddha taught those of great capabilities that the Three Vehicles were in fact One, opening up the Three Vehicles, the provisional, and revealing the truth of the One Vehicle.”
This is the principle of the One True Vehicle discussed in the Chapter on Skillful Means.
That was when He taught them that.He had previously opened up the skillful means of the Three Vehicles, but these Three Vehicles are actually One Vehicle.He brought the Three Vehicles back to the One.This was for people with great capabilities.
Sariputra was the one with great capabilities at the assembly.He understood the principle of “opening up the Three Vehicles, the provisional”.
Why did the Buddha open up the skillful means of the Three Vehicles?
Sentient beings have different capabilities; these different capabilities result from how thickly their afflictions have piled up and from their different habitual tendencies.The Buddha taught according to sentient beings’ different capabilities and habitual tendencies, so they would be able to accept it.Thus, He opened up the provisional teachings of the Three Vehicles.
Sariputra had comprehended this.“[He] revealed the truth of the One Vehicle.”
The Buddha taught that everyone intrinsically had Buddha-nature, that everyone is able to attain Buddhahood; He did so tirelessly.
Through skillful means He hoped for everyone to return to the principle of the nature of True Suchness.So, He “revealed the truth of the One Vehicle”.
There is no other way to return; the only way is to walk the Bodhisattva-path.We must form great aspirations, make great vows and walk the Bodhisattva-path.We must go among people and earnestly train ourselves.
So, He “opened up the Three Vehicles”; the Buddha taught these skillful means of the Three Vehicles solely in order to reveal that everyone has the nature of true Suchness.
We must all realize the principle that everyone can attain Buddhahood.
So, He “revealed the truth of the One Vehicle”; in the Chapter on Skillful Means, what is discussed are the true principles of eat One Vehicle.
In the Chapter on Skillful Means, He kept speaking of the ultimate reality of all Buddhas and their true wisdom.Starting from the Chapter on Skillful Means, the Buddha constantly expressed this,and Sariputra comprehended this.
Let us think back to the time of the Chapter on Skillful Means; we talked about this for a very long time. So, we must be very mindful.
The second is “the cycle of analogies”. “The Buddha taught those of average capabilities who had not attained realization during the previous cycle of teachings the Dharma. He used the three carts and one cart to teach. Promising the three carts initially was giving the provisional; afterwards equally bestowing the great cart was revealing the true”.
The Chapter on Parables talks about the great principles of opening up the provisional to reveal the true.
This is because in the Chapter on Skillful Means, not many people were able to attain realizations. The Buddha cared for those of average capabilities. So, He next used the analogy of the burning house in the Chapter on Parables.
In this house, everything was old, and there was a fire gradually spreading inside it. But the children were ignorant and unaware and still clung to their playing. This is an analogy for how sentient beings in the Three Realms, out of ignorance, are still constantly creating karma and are constantly clinging to their own benefit, clinging to many things. Greed, anger, ignorance and so on give rise to arrogance and doubt. Thus, they are unwilling to accept the Dharma or draw close to the true principles. This is the ignorance and confusion of the world’s sentient beings.
The Buddha is the guiding teacher of beings in the Three Realms. He is like the elder of this great house, who saw his children inside. The house was already being destroyed, and gradually the fire, in every corner was already igniting. His children were still inside; it was dangerous!
So, he kept calling out [to his children], “Quickly come out!” But his children were so engrossed in their play, they forgot [the danger] and did not hear [their father]. Even if they heard him, they would not listen. So, the children remained inside [the house].
The elder had to apply his wisdom. He put three carts outside and called, “Come, come! There are more playthings you like outside”. “Promising the three carts initially” means he first lined up three care there for them to choose. This is giving the provisional. “Afterwards equally bestowing the great cart” refers to how, when at last everyone came out safe and sound, the elder began to show the great cart, the great white ox-cart. The ox was very healthy and strong; this cart was magnificently decorated.
“Come, open the inside. Wow! There are so many treasures!” everything they could wish for was inside. He showed it to them all “Here, of these three carts, why don’t I give you this great cart? There is one for everyone”.
This was not a cart pulled by a sheep, nor was it pulled by a deer; it was a great white ox-cart with many treasures inside. They saw it and felt very joyful and willingly selected the great white ox-cart.
So, “Afterwards equally bestowing the great cart” represents the Buddha’s intent. He was like the elder, who originally wanted to give to His children everything they could wish for; He gave them everything. The Buddha’s wisdom encompasses the universe, heaven and earth, the true principles of all things. With what the Buddha awakened to, He hoped for nothing but that sentient beings would comprehend and awaken the same way He did. This is the Buddha’s loving-kindness.
So, the Chapter on Parables talks about the great principles of opening up the provisional to reveal the true.
Next will be the third cycle, “the cycle of causes and conditions from past lives”.
This is the Buddha’s teachings for people of limited capabilities. This is in the Chapter on the Parable of the Conjured City. Please do not think that the following [sutra passages] are only for people of limited capabilities. We must be mindful! For the Buddha to give teachings to people of limited capabilities, He had to use all of His efforts; this had to be the highest, unsurpassed teaching to be able to awaken those of limited capabilities.
It is not difficult to talk to clever people, but helping those with ignorance to understand truly requires great learning.
So, “The cycle of causes and conditions from past lives is when the Buddha taught those of limited capabilities.” For those people who had not comprehended the previous two cucle of Dharma and analogies, the Buddha wanted to expound the Dharma of causes and conditions from past lives.
“In the time of Great Unhindered Wisdom Superior Buddha, they had all planted the seed of the One Vehicle that would enable them to attaion realization. This is what is talked about in the Chapter on the Parable of the Conjured City.
In the past, in the time of Great Unhindered Wisdom Superior Buddha, the seed was planted. Perhaps you and I, all of us including the Buddha, were taught by Great Unhindered Wisdom Superior Buddha.
At that time, Great Unhindered Wisdom Superior Buddha had already planted the seed in us, the seed of attaining Buddhahood.
This seed of the One Vehicle is the supreme truth. Everyone intrinsically has the enlightened nature of True Suchness. It is inherent in all; [this seed] had been planted in us. “[This] would enable them to attain realization.”
We all must have been in that place in the past, otherwise, in the present time, we would not be sitting here together. We know that there are these causes and conditions. It is just that we have dull capabilities. So, from the past to the present, how much have we realize?
Thus, the Main Teaching is to “reveal the state of the One Vehicle.” [The Buddha] taught the Dharma in three cycles. Of these, the cycle of teaching the Dharma benefited those of great capabilities. This cycle was solely using the truth to each everyone. Only people with great capabilities can comprehend. Analogies were used to teach and transform those of average capabilities.
“Now, to benefit those of limited capabilities He taught about causes and conditions. This is the outline of the three cycles of teaching the Dharma.”Thus, “The origin of this teaching.”
Although they had limited capabilities, they had to mindfully seek to comprehend this in order to understand how the Buddha again opened these Dharma-doors for stubborn sentient beings and how He guided them to enter [this door], so they could comprehend and receive predictions.
This was for those 500 disciples. This is the third cycle, to “teach and benefit those of limited capabilities. It is divided into four sections in total. In the first section, the Buddha used an analogy in the Chapter on the Parable of the Conjured City. This is the first section. ”
Now the sutra passage in this chapter describes the causes and conditions of past lifetimes, “to lead them to think about how they had retreated from the Great to take up the Small.”
They retreated from and lost the Great Vehicle and have already regressed to the Two Vehicles. This is because of what was discussed before. The Buddha had bestowed predictions on these five senior disciples; they had to take on the responsibility, so they received predictions from the Buddha. But [the others thought] they had no part in the Buddha’s wisdom.So, in this way, they easily retreated and regressed to the Two Vehicles.
Take Sariputra as an example. He encountered a beggar. He wanted to form great aspirations and was willing to give away everything. He also gave rise to an aspiration that if someone wanted something from his body, he would be willing to give it.
Did he pass the test? No, he did not, because when he took out his right eye, the person said, “This is not right; I needed the left eye.” “Why didn’t you say so earlier? No matter; since I gave you my right eye, I will also give you left eye.” But as he listened with his ears, he heard the other person say “Why do your eyes smell so bad?”
[Sariputra] had taken out his two eyes and given them to this person, but he complained that they smelled. He this began to think that he no longer wanted to form great aspirations or walk on the Bodhisattva-path. So, he withdrew and regressed to the Two Vehicles. People like this originally had sharp capabilities, but due to their circumstances, when they encounter adverse situations, they withdraw these are the causes and conditions. This is a kind of analogy.
In summary, before the Chapter on the Parable of the Conjured City, we must be very mindful of everything that we have already discussed. With the caused and conditions to be discussed for the benefit of those of limited capabilities, we must even more [clear] about the Buddha’s true intent. These stubborn, hard to tame and ignorant sentient beings are who the Buddha wanted to transform. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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