Explanations by Master Cheng-Yan
Subject: Skillful Means to Sow the Seeds of the Path(蒙佛善巧播佛道種)
Date: December.14. 2016
“Sentient beings at the very beginning received the Buddha’s skillful means, which sowed the seeds of the path to Buddhahood. Amongst each other, they pass them on. With perfect capabilities, different skillful means are used to help reveal the supreme meaning, for all to cross into extinction with the Tathagata’s Nirvana.”
“Sentient beings at the very beginning received the Buddha’s skillful means.” We know that, already, from the very beginning, how long ago we do not know, we have received the Buddha’s skillful means.
The Buddha used His wisdom and skillful means and in our minds sowed the seeds for the path to Buddhahood. Then we sow them in each other; amongst each other, we pass them on to one another.
“People spread the Way; the Way cannot spread itself.” We must pass on the Dharma to one another to spread the teachings. This is the Buddha-Dharma; we must be very mindful.
“With perfect capabilities, different skillful means are used to help reveal the supreme meaning.”
Perfect capabilities refer to harmonious capabilities, to those with great capabilities. These people realize the Buddha-Dharma and take the Dharma to heart. Then, they spread it to the world around them. This is having “perfect capabilities.”
After receiving the teachings, we use them ourselves, and then we teach others. Spiritual practice requires a lot of time, countless kalpas of time. Life after life, we must seek the Dharma and transform others. After listening to the Buddha-Dharma, we take it to heart, form aspirations and make vows. Then we will begin to transmit the Dharma to other people’s hearts.
Not only do we transmit the Dharma, but we also put it into practice to lead others [to do the same]. This way, we will constantly transmit the teachings and constantly lead others. So it says, “Amongst each other, they pass it on.”
“Amongst each other” means that after receiving it, it will begin to grow in our minds. As it grows, it will bear fruit. “One gives rise to infinity, and infinity arises from one.” We transform and inspire each other until causes and conditions have matured. When capabilities become harmonious and the fruits have matured, that is having perfect capabilities.
Once our minds have been purified, we no longer allow external impurities to contaminate us. We must train ourselves to achieve this state, then we can go among people. This way we can interact harmoniously and will have the utmost perfect capabilities.
“With perfect capabilities, different skillful means are used.” While each person has different capabilities, the Dharma each receives all points to the same direction.
The Buddha had bestowed predictions of Buddhahood on five of His disciples. Sariputra, in the Chapter on Skillful Means and the Chapter on Parables, had completely comprehended the great path and formed the supreme aspiration.
Sariputra had always been foremost in wisdom. Now he strengthened his faith, so he comprehended the great path and started to form the supreme aspiration. Thus, the wisdom he unlocked was as vast as the ocean. He could form aspirations to go among people and lead the assembly to transform sentient beings without obstructions. This was Sariputra, the first person on whom the Buddha bestowed a prediction of Buddhahood.
But, His other disciples still could not thoroughly understand.Upon seeing Sariputra receive predictions, they were shaken and touched deep in their hearts.
“As it turns out, with our spiritual practice, we too can attain Buddhahood one day. Since Sariputra can attain Buddhahood, we must also be able to attain Buddhahoood.”
So, in the Chapter on Parables, they had deep realizations.Sariputra had received a prediction of Buddhahood, which stirred up their hearts.
So, in the Chapter on Faith and Understanding they expressed what they had awakened to.This showed their capabilities.
Speaking of their capabilities, although the four of hem went before the Buddha at the same time and explained he analogy of the poor son, each of them had their own capabilities.
So, Subhuti received a prediction of Buddhahood, and he had his won method of spiritual practice; he was “foremost in understanding emptiness”.Venerable Kasyapa also had his own method of spiritual practice.Katyayana and Maudgalyayana each had their own capabilities.
So, as they attained their fruits, although their causes had been perfected and their capabilities had matured, though the causes and conditions were complete, they still each had different capabilities and different methods [of spiritual practice].
So, “Skillful means are used to help reveal.”
The causes were perfected, the capabilities mature, but all had different causes and conditions.What these different causes and conditions bring to fruition is “Skillful means [that] are used to help reveal.”
Every one of them is different, but each can still receive predictions of Buddhahood from the Buddha.Even with their own ways of spiritual practice, they al can receive predictions of Buddhahood.
Regardless of one’s status in society, poor or rich, noble or lowly, all can receive predictions of Buddhahood.
As long as our minds move toward goodness and away from evil, refraining from all evil and practicing all that is good, that is the starting point [to Buddhahood].
When we slowly eliminate afflictions and get rid o four habitual tendencies, then our nature of True Suchness will surface; this is our pure and radiant intrinsic nature.Regardless of our past habitual natures, our pure and radiant intrinsic nature is always perfect.This is the true principles, the Dharma.
So, skillful means are used to help reveal the supreme meaning
The supreme meaning is “for all to cross into extinction with the Tathagata’s Nirvana”.
Crossing into extinction is our goal for spiritual practice; this is returning to our nature of True Suchness, that tranquil and clear state.
I hope that as we all go among the myriads of sentient beings, in this turbulent world of temptations and amidst defiled, turbid environments, our minds can still remain pure and firm.This nature of True Suchness is called the supreme meaning.
So, as spiritual practitioners, we must persist in the supreme meaning, the supreme meaning of the Tathagata, which is “for all to cross into extinction with the Tathagata’s Nirvana.”This means our minds must remain pure.When we eliminate all afflictions, we can transcend and from this shore of ignorance, cross to the realm of noble beings.
From this shore of ordinary people to the other shore of noble beings, the river of afflictions lies in between.Are we able to cross this river of afflictions?This depends on our spiritual practice.
The Buddha used a great ship to deliver everyone, but for us, we must at least use a small boat to deliver ourselves, crossing from this unenlightened state to the far shore.
We must earnestly settle our minds and train ourselves to find ways to transform sentient beings.
The previous sutra passage describes how Great Unhindered Wisdom Superior Buddha appeared a long time ago.
As for that place where He taught and transformed, “the name of that land was Good City.The name of that kalpa was Great Appearance. Fellow bhiksus, since that Buddha entered Parinirvana, a very great, very long time has passed. As an analogy, take all the grains of earth in the great trichiliocosm.”
Good City actually indicates the spiritual home of our mind, the source of our mind. What our mind possesses, the intrinsic nature of True Suchness, abides in this home, abides in this home, in this city. Yesterday, we briefly talked about this.
Now, the next sutra passage states, “Suppose someone were to grind them into ink. Then, passing over 1000 lands to the east, he inked just one spot, a drop as large as a dust particle. Again passing over another 1000 lands, he would ink another spot, continuing on this way until the ink from the grains of earth was exhausted”.
This passage is telling us that the time was very long. It is as if there were so many. It is as if there were so many places, these 1000 lands. 1000 lands is where one Buddha transforms and delivers sentient beings. It is “the realm where one Buddha transforms and delivers sentient beings”.
1000 lands refer to the realm where on Buddha transforms and delivers sentient beings a very great, very long time has passed. If all the grains of earth in the trichiliocosm are completely ground into ink, with the amount of the ink, the dust-inked kalpas will be incalculable.
The meaning indicated by this explains “a very great, very long time”. In this land, His time is very long. The land is very open and spacious; these 1000 lands are so open and spacious. This is the realm where one Buddha transforms and delivers [sentient beings]”. “All the grains of earth in the trichiliocosm are completely ground into ink”.
They are all turned into ink. All the grains of earth in the trichiliocosm are ground into ink. If we use this ink to make spots, one spot at a time, it is clear that this amount, this amount of kalpas, is an incalculable amount of time. Moreover, in these 1000 lands, not every land is marked by a spot. “Also, he would not ink a spot on each land; only after passing 1000 lands would he ink one spot”.
Also, he would not ink a spot on each land; only after passing 1000 lands would he ink one spot, and that drop of ink would be as minute as an infinitesimal particle of dust. The continuing on to pass another 1000 lands, he would ink another spot, until all the ink made from the grains of earth had been exhausted. Thus the number of these lands is countless and boundless.
With such a great amount of ink, he would ink spots in distant places. After 1000 lands, he would ink only one spot. Can we imagine, with that amount of ink, what vast and great [amount of] lands would be marked?
“And that drop of ink would be as minute as infinitesimal particles of dust”. He would continue to ink each spot. “Continuing on to pass another 1000 lands, he would again ink one spot”. With such a small drop, after passing 1000 lands, he would ink another spot. He would do this until “ink made from all the grains of earth had been [exhausted]”. All this earth was turned into ink. In this way, he passed through all these lands think about the amounts involved.
“Suppose someone were to grind them into ink”. In these lands of the great trichiliocosm, suppose everything was all ground into ink. This “establishes an analogy”. This analogy beings by saying, “suppose”. “It is like someone grinding earth into ink. “All the grains of earth beings ground into ink” means everything on the land, whether trees, grass, flowers, mountains, rivers and lands would all be ground. In this way, just imagine, how much ink can be made? Truly, what this shows is “how large the amount of the ink is. This is truly a large amend of ink”.
“All the grains of earth being ground into ink” shows how large the amount of ink is.
“Then, passing over 1000 lands to the east” means from the east onward, all things are ground into ink. Afterward, he passes over 1000 lands to the east. “Going east, he passes over 1000 realms where Buddhas transform. There are many realms of Buddhas.”“These are all the lands of 1000 great trichiliocosms”. There are small, medium and great chiliocosms. There are smack, medium and great chiliocosms. We can this a great trichiliocosm. 1000 worlds is called a small chiliocosms. 1000 small chiliocosms is called a medium chiliocosms.
1000 medium chiliocosms is called a great trichiliocosm.
Like this, he will continue to ink spots. “He inked just one spot, a drop as large as a dust particle.”
Like this, he continues to ink, and the drops are all the size of a dust particle. Then he goes and inks another spot. “He passes through so many lands and inks just one spot.”
After passing through such a vast area, he only inks one minute spot. It is clear how little ink he uses for one spot.
He inked just one spot, a drop as large as a dust particle: He passes through so many lands and inks just one spot, a drop as large as a dust particle. Only inking one spot after passing 1000 lands shows how little ink is used.
The land is vast, but he still inks one spot at a time. It is so vast, but he will ink those lands. “Only inking one spot after passing 1000 lands shows how little ink is used.
Again passing over another 1000 lands, he would ink another spot. After passing another 1000 lands, he would ink another spot, and again it would be the size of an infinitesimal particle of dust continuing on this way until the ink from the grains of earth is exhausted.”
He would only stop after he exhausted the ink from the grains of earth. “Continuing on this way until the ink from the grains of earth was exhausted.” With this sequence, he passes over 1000 lands.
Continuing on this way until the ink from the grains of earth was exhausted: With this sequence, he passes over 1000 lands, then another 1000 lands, until he has exhausted all the ink ground from the worlds of a trichiliocosm. With great quantities of ink and small drops, the lands covered are extensive. Continuing on this way until the ink is used up show how many lands he has passed.
By continuing this way, he goes in sequence and passes 1000 lands after another 1000 lands. In this way, he inks all these lands until he exhausts all the ink ground from the world of a trichiliocosm.
From just this constant inking, he uses up all the ink ground from the lands of a great trichiliocosm.
“With great quantities of ink and small drops, the lands covered are extensive.”
In summary, there is a great a great quantity of ink because all of the land and all of the things are ground into ink. Then after passing every 1000 lands, the ink is used to mark only one spot. He continues to ink spots in this way Imagine, just how vast is this area [that is being inked]? There is a great quantity of ink, and the spots are so subtle and tiny.
Clearly the lands that are inked cover such a vast area.So in this way, “Continuing on this way until the ink is used up show how many lands he has passed.”
This is because [the presence of] this Buddha, Great Unhindered Wisdom Superior Buddha, pervades the universe and all Dharma-realms. This is also thoroughly telling us that we all have the intrinsic nature of True Suchness.
So, all sentient beings have a Great Unhindered Wisdom Superior Buddha within their hearts. This is the source of the principles and the source of True Suchness. All sentient beings inherently have this source of the nature of True Suchness.
If we explain It in this way, there will be no contradictions in this passage. If we cling to the text of this sutra passage, we will think it is impossible for a great trichiliocosm to be ground into ink and then to ink spots with it.
After passing 1000 lands, we ink another spot. What exactly is this talking about? It is very simple. If we can understand this, we know this is the source of all principles, the source of True Suchness and of truth. The ultimate truth, the principles, has no substance or appearance, this is true emptiness. But in true emptiness, there is wondrousness. These subtle and wondrous principles have no form and appearance and are also intrinsically in each person.
So, we must take the Dharma to heart. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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