Explanations by Master Cheng-Yan
Subject: Make the Four Great Vows To Deliver Beings (四弘誓願度脫眾生)
Date: February.06. 2017
“When the Buddha first aspired to be a monastic, He made the Four Great Vows, vowing to relieve sentient beings from hardship, vowing to rid sentient beings of their obstruction of delusions, vowing to eliminate sentient beings’ deviant views and vowing to deliver sentient beings from the cycle of suffering.”
We know that in the Buddha’s great compassion, He could not bear to let sentient beings suffer. For sentient beings’ sake He became a monastic and for their sake engaged in spiritual practice. We should understand very clearly that the Buddha came to this world only as a manifestation, just demonstrating He had come to the human realm. As it is, the Buddha, since Beginningless Time, dust-inked kalpas ago, had already been continuously engaging in spiritual practice, attaining enlightenment and transforming sentient beings in the world.
This time, more than 2000 years ago, He was born in the kingdom of Kapilavastu as Sakyamuni Buddha. When He first began to form the aspiration to become a monastic, it was because He had seen sentient beings’ many states of suffering, in particular, the abundance of ignorance and afflictions in sentient beings’ minds. Furthermore, during that time, there were many different religious beliefs. Which was the true path to enlightenment? No one was sure.
So, the Buddha began by becoming a monastic, then engaged in spiritual practice, attained Buddhahood and in the end manifested the state of Parinirvana. This was to let everyone know that Buddhahood is attained in the human realm. This was the Buddha’s manifestation. He manifested this appearance of coming to the human realm, becoming a monastic. This is called manifesting the appearance of becoming a monastic.
When He manifested coming to the world, even at the beginning, in His youth, His views on life were already different from that of an ordinary person. He greatly enjoyed investigating the truth of life. Although He lived in the palace and enjoyed all kinds of worldly pleasures, what He always investigated was suffering. Why was there so much suffering in life? There is suffering from birth, aging, illness and death, parting from those we love, meeting those we hate and not getting what we want. In our life, we also have physical suffering and the suffering of afflictions in our minds, etc. He began to contemplate all of these. Why were there such differences between the four castes? They were all humans; why were there differences? He had many questions. So, He wanted to investigate. Thus, He made the Four Great Vows, hoping to truly free sentient beings from their delusion. Why is there so much suffering in life? Why were there so many religions that were in such conflict with each other? Just what was the true path to follow? He hoped for everyone to understand the path of the truths underlying life.
So, He hoped to eliminate sentient beings’ deviant views. Since birth, sentient beings are constantly affected by delusions and obstructions. The division of the four castes was an obstruction due to delusions. Everyone was human, so why was there this kind of discrimination? Why were some called nobles? Why were some called untouchables? Why would a road walked by untouchables never be trodden on by the noble caste? They had such aversion for the lower castes; they called them the untouchables. But they were also human! Why were some considered nobles? From the moment of birth they were called nobles. Why? They also went through birth, aging, illness and death. They also had many afflictions and ignorance due to desire. They also experienced suffering. So, why were they called nobles?
When people die, they all similarly become a pile of bones. In the process between death and becoming bones, everyone’s body rots and smells, so doesn’t this mean our bodies are all the same? Then why was there this is discrimination? So, sentient beings faced hardships; they were affected by ignorance and deviant views which troubled them. This meant that all sentient beings, regardless of social status, will suffer.
So, the Buddha made the Four Great Vows, “vowing to relieve sentient beings from hardship.” Sentient beings were trapped. They were unable to escape this caste system. They were unable to free themselves of birth, aging, illness and death. They were unable to resolve their desires and various afflictions, unable to break through their deviant views to find the right path. So, He had these vows; He had made this resolve that He absolutely would seek the true principles. Thus, He made the Four Great Vows. Everyone ought to understand. “I vow to deliver countless sentient beings.” means that there were countless sentient beings. Even though this world is so big, nobody can escape the hardship of being trapped by delusion. Thus, “I vow to deliver countless sentient beings.”
Next it speaks of “vowing to rid sentient beings of their obstruction of delusions.” In the Four Great Vows, it also says, “I vow to eliminate endless afflictions.” For us to transform sentient beings and relieve sentient beings from hardship, we must first free ourselves and break through [our own afflictions]. If we have not freed ourselves and broken through, we will similarly be troubled, be trapped by the world and things like the caste system. Thus, afflictions and ignorance still ensnare us, so we must first break through [our afflictions] before we are able to transform sentient beings. Hence, “I vow to eliminate endless afflictions.” In order to transform sentient beings, we ourselves need to show that our afflictions have been eliminated. Only when we eliminate our own afflictions are we able to teach sentient beings how to eliminate afflictions.
What methods can we use to eliminate afflictions? We must “vow to learn infinite Dharma-doors.” Because there were so many religions in India, there was no way these religions could be brought back to a clear path of enlightenment. The Buddha hoped all could walk a correct path. So, this is “vowing to eliminate sentient beings’ deviant views.” It is necessary for us to first vow to learn infinite Dharma-doors. [To find] true and expansive principles, we need to put in the effort into investigate and comprehend them. Once we understand all kinds of religions, we can choose a correct path, which is the path of enlightenment, the Bodhisattva-path. So, it talks of “vowing to eliminate sentient beings’ deviant views.” We ourselves need to “vow to learn infinite Dharma-doors.” We need to earnestly investigate them.
Next is “vowing to deliver sentient beings from the cycle of suffering.” In this cycle of sufferings, transmigration through the Six Realms, sentient beings cannot help themselves. They follow their karma through the Six Realms, or through the Five Realms and four kinds of birth in this kind of cycle. The Buddha wanted to save all sentient beings so they can escape this cycle of sufferings, cyclic existence in the Five Realms and four kinds of birth.
Before the Buddha attained Buddhahood, He formed this resolve, which is called a vow. “I must accomplish this!” Giving rise to this aspiration is called making the Four Great Vows. These vows are very great! They encompass the universe and pervade all Dharma-realms. These are the great vows; they have great power. He would not stop until He attained Buddhahood. So, these are the Four Great Vows. To engage in spiritual practice, we each must make vows; we must make these great vows. We are absolutely not doing this for ourselves. So, we leave our families and loved ones; we want to carry on the Buddha’s mission for the sake of all sentient beings. The Buddha’s mission is to take responsibility for all sentient beings. This is the work of a great person.
One of the ten epithets of the Buddha was “Tamer,” which refers to a great person. For every kind of sentient being, He was able to use the true principles to tame sentient beings’ countless afflictions and ignorance. This is great person, also known as a “Tamer.” This was the vow that the Buddha made for the sake of sentient beings.
As we are Buddhist practitioners, naturally, we must learn to emulate the Buddha’s vows. We must learn the Buddha’s determination in remaining unwavering from start to finish. From dust-inked kalpas ago, in Beginningless Time, His resolve has remained to the present, when He manifested an appearance in the world, when He was born in the world. Then He manifested attaining Buddhahood here. This was the Buddha’s great vow.
He attained Buddhahood and entered Par nirvana. Was this the end? Not yet, because the myriad sentient begins have not been impolitely transformed. Ever since beginningless dust-inked kalpas ago, life after life, He has been the same. So, the Four Great Vows are the shared vows of all Buddhas. I have said this many times before. When Buddhas come to the human realm They all share vows, the “Four Great Vows.”
Of course, each Buddha also has His specific vows. Amitabha Buddha has His 48 vows. Sakyamuni Buddha has the Four Great Vows along with the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. He used these to teach and guide sentient beings. So, from before Beginningless Time, the 16 principles who studied under Great Unhindered Wisdom Superior Buddha had continued up to the present. Now the princes had all attained Buddhahood. Not only had they attained Buddhahood, but likewise for dust-inked kalpas, they had been transforming sentient beings.
The Chapter on the Parable of the Conjured City has so many [large numbers]. “Over countless billions and trillions of kalpas,” or “trillions of lands.” Across this countless time and countless lands, these vows are shared by all Buddhas.
Let us look at the previous sutra passage. “We must pass over trillions of lands to seek out this radiance and investigate together. It is most likely that a Buddha manifested in the world to deliver and liberate suffering sentient beings. At that time, these 500 trillion Brahma kings went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went to the northwest to seek out this sign.”
Does everyone still remember which direction these Brahma kings came from? From the southeast, isn’t that right? They were from the southeast. So, they went northwest to seek this ray of light. This was because they had already confirmed that it must be that a Buddha appeared in the world and was about to turn the Great Dharma-wheel. So, they did not begrudge the hardship; across such long distances of time and space, they came to the place where the Buddha was radiating light. The origin of the light turned out to be the place of enlightenment where Great Unhindered Wisdom Superior Buddha sat; He radiated light at that place.
So the sutra passage reads, “They saw Great Unhindered Wisdom Superior Tathagata in the place of enlightenment, beneath the Bodhi-tree, sitting on the lion throne. All heavenly beings, naga kings, gandharvas, kinnaras, mahoragas, humans, non-humans and so on respectfully surrounded Him”.
From the southeast, the Brahma kings had arrived. Already, there were many heavenly beings, naga kings and all the other eight classes of Dharma-protectors surrounding Him at this place. These were the Brahma kings from the southeast. When they arrived, the scene was so magnificent.
Then in the next sutra passage it says, “And they saw the 16 princes asking the Buddha to turn the Dharma-wheel. Then all the Brahma Kings prostrated out of respect for the Buddha, circumambulated the Buddha thousands of times and scattered celestial flowers upon Him.”
Other than seeing heavenly beings, naga kings and the other Dharma-protectors surrounding Great Unhindered Wisdom Superior Buddha, the Brahma kings also saw at the same time the 16 princes asking the Buddha to turn the Dharma-wheel. With this passage, we need to recall again. “Previously, in kalpas more numerous than the dust of the trichiliocosm, there was a Great Unhindered Wisdom Superior Buddha.” Great Unhindered Wisdom Superior Buddha is a Buddha from before Beginningless Time. “Before this Buddha became a monastic, He fathered 16 princes. After Great Unhindered Wisdom Superior Buddha attained enlightenment,” all these 16 princes also became monastics. Because they were not yet adults, they were called novices, the 16 novices.
Previously, in kalpas more numerous than the dust of the trichiliocosm, there was a Great Unhindered Wisdom Superior Buddha. Before this Buddha became a monastic, He fathered 16 princes. After Great Unhindered Wisdom Superior Buddha attained enlightenment, all these 16 princes left the lay life and became novices. From that Buddha, they heard the teaching of the Three Vehicles and began to form Great Vehicle aspirations. Then they further asked Him to teach the wondrous Dharma of the Great Vehicle and listened to this Buddha expound the Lotus Sutra.
“From that Buddha, they heard the teachings of the Three Vehicles and began to form Great Vehicle aspirations.” These 16 novices, after renouncing the lay life, also listened [to the teachings]. With the Three Vehicle the Buddha taught, along with the Hearer Vehicle and Solitary Realizer Vehicle, they felt that [most importantly] there was also the Bodhisattva Vehicle, the original principles of the Bodhisattvas. What was the origin of these principles? How could they walk the Bodhisattva-path? So, these 16 novices asked the Buddha to turn the Great Dharma-wheel, which is the wondrous Great Vehicle teachings, the teachings of the Lotus Sutra. The 16 novices asked for these teachings, so the Buddha began to teach them, and they listened mindfully. Great Unhindered Wisdom Superior Buddha expounded the Lotus Sutra. How much time did He spend? 8000 kalpas!
Sakyamuni Buddha expounded the Lotus Sutra for seven years. But Great Unhindered Wisdom Superior Buddha expounded the Lotus Sutra for 8000 kalpas. This was a very long time. After finishing the teachings of the Lotus Sutra, He entered His meditation room.
The Buddha, for 8000 kalpas, taught the Lotus Sutra, then entered His meditation room. For a period of 84,000 kalpas, He silently remained in Samadhi. During this time, the 16 princes each ascended to the Dharma-throne. For a period of 84,000 kalpas, for the fourfold assembly, they repeatedly taught the Lotus Sutra. Now, each has attained Buddhahood and are Tathagatas in the eight directions.
Once He had finished expounding the Dharma, after 8000 kalpas passed and He finished teaching, He began to settle His mind. This was just like Sakyamuni Buddha after He finished the Sutra of Infinite Meanings. He began to meditate and radiate light. This was the Saha World’s Sakyamuni Buddha. But now, the sutra passage is about Great Unhindered Wisdom Superior Buddha. Sakyamuni Buddha recalled back to the time of Great Unhindered Wisdom Superior Buddha. After 8000 kalpas, He finished His teachings of the Lotus Sutra and entered His meditation room to sit in meditation. For how long? For 84,000 kalpas. In this way, “He silently remained in Samadhi.” He spent such a long time in Samadhi; 84,000 kalpas is such a long time. During that time, “The 16 princes each ascended to the Dharma-throne.” These 16 princes went in eight directions to teach the Dharma; each went to expound the Dharma. This was for the long period of 84,000 kalpas. “For the fourfold assembly, they repeatedly taught the Lotus Sutra.
The fourfold assembly included the two groups of monastics and the two groups of lay practitioners. So, for the fourfold assembly, they again taught the Lotus Sutra. Now these 16 princes had each attained Buddhahood and, in all eight directions, had become Buddhas. They journeyed on the Dharma of Suchness to attained Buddhahood. From dust-inked kalpas ago, the 16 princes had gone through such a long period of time of listening to the Lotus Sutra. Then for an even longer time, they taught the Lotus Sutra again. Great Unhindered Wisdom Superior Buddha spoke for 8000 kalpas. The 16 princes had to speak for a timespan of 84,000 kalpas.
So, to express the principles of the Dharma, Great Unhindered Wisdom Superior Buddha taught for 8000 kalpas. The 16princes spent a timespan of 84,000 kalpas in teaching the Lotus Sutra. Clearly, if our Buddha it for seven years, for is ordinary beings to help Him explain in a way that everyone can understand and take it into their hearts, how long of a tome will that take? The Buddha dust-inked kalpas ago was like this. When Sakyamuni Buddha was born in this world, the human lifespan was short. He took seven years to teach the Lotus Sutra, which is still a long time. This is how all Buddhas share the same path. Every Buddha teaches in a different world, at different times and places. So, in our Saha World, Sakyamuni Buddha recalled the past, back to the time of the 16 princes and how the Brahma kings came seeking the light.
Actually, the source of the light represents the true principles. The source of the true principles was Great Unhindered Wisdom Superior Buddha. Those who transmitted the true principles were the 16 princes. They took their father’s mission as their own. We also must inherit the mission of our teacher. We also must inherit the mission of our teacher. The Buddha is like our father and our teacher. He is like a great elder; the Great Enlightened One is the great elder. In the Chapter on Parables, we already explained this clearly. From the Chapter on Faith and Understanding, we also clearly understood that the Buddha is like our father and teacher. So, the teachings are passed on this way.
The next passage states, “Then all the Brahma kings prostrated out of respect for the Buddha [and] circumambulated Him thousands of times.”
At the place of enlightenment, they saw that the 16 princes were already there, asking the Buddha to turn the Dharma-wheel. At the same time, the Brahma kings prostrated out of respect for the Buddha. They paid respect to and circumambulated Him. These are rituals of paying respect to the Buddha. They circumambulated the Buddha “and scattered celestial flowers upon Him.” They has scattered celestial flowers along the way until they reached the place of enlightenment. They scattered them from the highest places to dignify this assembly.
Scattering flowers as an offering to the Buddha showed [how they viewed] the state of Buddhahood; truly, everyone has such reverent and king thoughts. These kind thoughts influenced everyone to give rise to respectful, kind thoughts and delve into the Buddha’s Right Dharma, to listen to the Buddha’s Right Dharma. This was the mindset that everybody shared.
The next sutra passage reads, “The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. Having made offerings with flowers, they each offered their palaces to that Buddha.”
The scene of their arrival was the same as the previously mentioned Brahma kings from the east. The scattered flowers were also like Mt. Sumeru. They also made offerings to the Bodhi-tree. The rituals that were done were the same. So, “Many were accumulated.” When flowers were scattered this way, is showed that good cause and thoughts were accumulating more and more. So, they “made offerings to the tree as if to the Buddha.”
The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree: The flowers they scattered were like Mt. Sumeru, meaning many were accumulated. They made offerings to the tree as if to the Buddha. This is the forest of branches of enlightenment.
They made offerings to the tree as if making offerings to the Buddha, because the Buddha was abiding under the tree when He engaged in spiritual practice, attained enlightenment and expounded the Dharma. So, under the tree was where the Buddha abided. Thus, making offerings to the tree was the same as making offerings to the Buddha. In making offerings to the Buddha, they also made offerings to the tree. This represents the forest of branches of enlightenment.
After one comprehends, every tree is analogous to the true principles. The tree leaves, branches, roots and trunk are all connected with the earth, representing the deep roots of enlightenment. This is a way of expression.
“Having made offerings with flowers, they each offered their palaces to that Buddha. This means that “They relinquished the palaces of heavenly treasures that they journeyed on to offer them to the World-Honored One. This is their practice of great giving.
Every one of the things they brought with them were all offered to the Buddha to represent their sincerity. Many people tell me, “Master, right now, I am working very earnestly. The money I earn can help Master accomplish more good deeds.” This is also true. Everyone has such aspirations. If this aspiration is firm, wealthy people will help the poor in this world. Wasn’t this the Buddha’s idea of “Teaching the rich to help the poor?” The Buddha constantly taught about good deeds, how practicing the Ten Good Deeds will lead one to be reborn in heaven. The Buddha taught the wealthy to earnestly cultivate goodness, practice the Ten Good Deeds and uphold pure precepts. In this way, they would naturally be born in the Brahma heavens. Their dignified Brahma palaces could then be offered to the Buddha. This describes a cycle of goodness. This is a description, an analogy; it represents the “practice of great giving.”
The next sutra passage then reads, “They said these words, ‘Please look upon us with mercy and benefit all of us. As for the palaces that we offer, may You honor us by taking them.’ At that time, all the Brahma kings in the presence of the Buddha, with one mind and in one voice, spoke in verse.”
After making offerings to the Buddha, all of them spoke in one voice to ask of the Buddha, “Please look upon us with mercy.” Though they were all Brahma kings, high above all others, they came before the Buddha to pay respects as well as request the Dharma. They make offerings to the Buddha and also asked the Buddha for His mercy.
Why did they need His mercy? Because these Brahma kings were still in cyclic existence. Once they depleted their heavenly blessings, they would once again fall [into lower realms]. So, their aspirations were not to seek pleasure; they hoped to end cyclic existence. They had to ask the Buddha for this Dharma. So, they asked the Buddha for mercy.
They said these words, “Please look upon us with mercy and benefit all of us”: We pray the Buddha looks on us and gives rise to compassion and benefits us with merits and virtues.
“Please look upon us with mercy and benefit all of us.” To benefit all of us is to help us to en end cyclic existence, understand the principles of matters and eliminate afflictions. The thoughts of samsara in our minds and all our future rebirths in cyclic existence must all be eliminated; we must eradicate afflictions and ignorance, the thoughts of samsara. Thus, we must thoroughly understand the principles. So it says, “We pray the Buddha looks on us and gives rise to compassion.” They hoped for the Buddha to look upon them, have mercy on them and teach them the Great Dharma, which is the method to end cyclic existence. “And benefit us with merits and virtues” means they hoped He could tell them how to practice inner cultivation.
Inner cultivation creates merits; external practice creates virtues. In our minds, how do we eliminate ignorance and afflictions? Outwardly, what should we do to create merits and virtues? They hoped He would have mercy and teach them, teach them with His merits and virtues how they should engage in inner cultivation, how they should engage in external practice. They hoped He would benefit them in this way. This is how He teaches.
So, it is often said, “If the husband practices, he attains. If the wife practices, she attains.” This is to tell everyone that if you do [good deeds] and give to help others, you create your own merits and virtues. We cannot create them for someone else. Material goods are given to those in need, but the merits and virtue only benefit us. This is the benefit of listening to the Dharma.
“As for the palaces that we offer, may You honor us by taking them.” As for the palaces of heavenly treasures that they all offer is like how all of us are willing to donate. With this kind of giving, “ [They] hope the Buddha has compassion and especially honors [them] by accepting them.” They hope that He, from high up, could accept this. “At that time,” after they had said this, the Brahma kings, in front of the Buddha, “with one mind and in one voice, spoke in verse.” They began to repeat themselves another time to show that their minds and voice were united. With one mind and one voice, they all wanted to chant in verse together to show their sincerity. I hope that we all are truly being mindful.
The Dharma has been here from Beginningless time; the principles fundamentally exist. They need to be transmitted by people. Great Unhindered Wisdom Superior showed us that we all intrinsically have Buddha-nature, the true principles of everything in the universe. I am constantly telling everyone this. These true principles are still unclear to us. So, we need people to transmit them, to expound them for us to hear.
For instance, Sakyamuni Buddha, in the time of the 16 princes, had begun to transmit the Dharma. In the same way, whether Sakyamuni Buddha, Amitabha Buddha or other Buddhas, all began before Beginningless Time to pass down these true principles. Similarly, in Their minds, They also have the nature of True Suchness. They have already understood. We also have our nature of True Suchness, but we have not yet attained enlightenment. So, we need to rely on enlightened ones to patiently guide us. How long will it take us? It will also take a long time.
From this sutra passage, we can see that Great Unhindered Wisdom Superior Buddha took 8000 kalpas just to expound the Lotus Sutra. The 16 novices then taught it again for 84,000 kalpas. They spent such a long time at that time, to say nothing of the time from then until now. How long will it take us before we can finish expounding it? How long do we need to listen to take it into our hearts and awaken? This depends on us, on whether we are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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