Explanations by Master Cheng-Yan
Subject: Accepting and Comprehending the Great Vehicle (遵受佛命領悟大乘)
Date: March.27. 2017
“The princes accepted and followed the Buddha’s instructions. They went along with the others who cultivate and uphold the Small [Vehicle] Fruit. They had comprehended the Great Vehicle teachings and principles. All the Dharma-doors accord with capabilities. In accord with capabilities, He turned the teachings to the Bodhisattva Way. He spoke of the principles of the ultimate really of the One Vehicle.”
We should be able to connect this to the previous sutra passage. It should still have a deep imprint in our memory. Previously we talked about how the 16 princes had feelings of utmost sincerity. Everyone came together and with one mind sincerity requested that the Buddha turn the Dharma-wheel and expound the Great Vehicle Dharma. The 16 princes became monastics with their childlike innocence. Their minds were very pure, undefiled and simple; they wholeheartedly sought the Dharma. Now the causes and conditions had matured at this assembly. The Brahma kings had all arrived, and everyone else was present. The wheel-turning sage kind and his eight trillion followers were also present at the assembly. The princes renouncing the lay life was one cause, a great cause, and in particular, they were already so innocent, with pure and undefiled minds. From their sincerity in seeking the Dharma, we can tell that this assembly must have been very dignified. With that atmosphere of seeking the Dharma, there was a strong spiritual feeling there.
This state must have been very beautiful, with the heavens, the earth and people in a mental state of truth, goodness and beauty. Truly, when will we be able to have a state of mind that can be with this kind of Dharma-assembly? The princes accepted and followed the Buddha’s instructions. Ever since renouncing the lay life, they had reverently accepted the teachings. They engaged in spiritual practice among people and lived like the rest of the monastics. So, this is called “accepting and following the Buddha’s instructions.” They received no special [treatment]. Even though they were princes, when they became novices, they did not have a special way of life. They engaged in spiritual practice in the same way as everyone else. They worked and lived together and followed the assembly of seekers of the Small Fruits and practiced that way. Their lifestyle was the same; the way they practiced and listened to the Dharma was also the same, was equal to everyone else. As they did this, they awakened to the Great Vehicle teachings and principles. Though they were among [the other practitioners], they had truly awakened to this. Though there were still many people who had not thoroughly understood the Dharma, these novices had already realized them. So, they had awakened to the Great Vehicle teachings and principles.
In fact, when the Buddha taught the Dharma, he made no distinctions between the Great and Small Vehicles. But because we have limited capabilities, the Buddha taught according to our capabilities. The teachings are all the same, but our capabilities are different. For those with great capabilities, the Dharma that they awaken to will naturally be the Great Dharma. This is like a large tree; when rain falls, the large tree will absorb large amounts of water while small plants only absorb small of water. The water is the same, but the amount they absorb is different.
The Buddha said that the Dharma is like clouds and water. In the Chapter on Medicinal Plants, weren’t many of these analogies given? Though the 16 novices were among people, the Buddha taught according to their capabilities. With the capabilities of the novices, the same Dharma was taught, thought what they awakened to were the teachings and principles of the Great Vehicle. So, “All the Dharma-doors accord with capabilities”. When the Buddha teaches the Dharma, He teaches according to our capabilities. The teachings are the same, but people have different capabilities to accept them. So, “In accord with capabilities, He turned the teachings to the Bodhisattva Way”. He observed everyone’s capabilities; if they had all reached the same level, then He could change how He taught to capabilities. In the past, everyone practiced in that way. This was very good; when Hearers listened to the Dharma, they understood the world is full of suffering. Hearers could understand that suffering comes from the accumulation of all kinds of causes and conditions; this creates suffering. Once they understood the principles, they became determined to eliminate the origin of suffering and earnestly engage in spiritual practice. They engage in practice for only one thing, to find ways to eliminate the origin of suffering.
According to the same principle, when those with Great Vehicle [capabilities] hear, they know sentient beings face much suffering and that suffering is accumulated from the imbalance in sentient beings’ minds. Sentient beings face suffering from each other, suffer torment from each other, feel love, hate, passion and animosity for each other and in this way, they become entangled. Lifetime after lifetime, they experience unbearable suffering. “Once I understand this, I should also help others to understand this principle.” With the same teachings of the Four Noble Truths, those with limited capabilities only seek to end cyclic existence for themselves, while those with great capabilities comprehend the suffering of sentient beings. So, they benefit themselves and understand, then quickly work to benefit others. It is the same Dharma, but what [they realized] was different, in accord with their capabilities. When those with great capabilities accept limited teachings, they are also taken as Bodhisattva teachings. So, the teachings taught by the Buddha in the past were well-accepted by everyone, by the Hearers and Solitary Realizers. [The Buddha] praised the Solitary Realizers for hearing one thing and realizing ten. They understood the impermanence of the world. From one thought of ignorance in the mind we give rise to the Twelve Links of Cyclic Existence and thus remain in cyclic existence. Life in the world is like this, constantly changing and impermanent. They thoroughly understood these principles, but it was still the same. Though they had a deeper understanding of the Dharma and principles compared to the Hearers, and though from the weather and natural world they could realize the [principles], they were unable to give rise [to the thought], “I am suffering, and so is everyone else. I need to eliminate suffering and attain a state of stillness and tranquility, so everyone also needs to eliminate suffering and thoroughly understand the principles. Everyone is able to liberate themselves and reach a tranquil and still state of mind. This is not only for ourselves. Everyone should be able to achieve this state.” They lacked this kind of aspiration, so they were called Solitary Realizers. They were able to understand the principles, but they were unwilling to give of themselves. Bodhisattvas are different. With the same teachings, the Bodhisattvas believed that they must advance to a higher level and gain a clearer view. Life is impermanent, and the Five Aggregates are empty. Within the teachings of “emptiness,” there is “wondrous existence”; this is extremely profound, wondrous and subtle. Everyone intrinsically has Buddha-nature, and everyone can attain Buddhahood. “Since everyone can attain Buddhahood, I can also attain Buddhahood. Everyone can attain Buddhahood, yet one thought of ignorance leads us astray. We must quickly go among people and practice together with everyone else, transforming suffering beings together.” This is to transform others through collaborative work. We willingly serve with charitable giving, with loving speech and beneficial conduct. We are willing to go among the people and live in the same way as everyone else while being able to use all kinds of methods to transform people in the world. This is [the work of] the Bodhisattvas. So, “In accord with capabilities, He turned the teachings to the Bodhisattva Way.” In accord with these principles, [Bodhisattvas] were willing to go among people and pass on the teachings.
They could likewise “speak of the principles of the ultimate reality of the One Vehicle.” After we realize these principles, we must take whatever we understand and quickly share it with others. To be one who listens to the Dharma, teaches the Dharma and transmits the Dharma is something that everyone can do. So, we must put effort into being mindful and put the teachings into practice to service others. When we benefit sentient beings, time constantly passes like this. If we only benefit ourselves, time still passes in the same way. If we benefit both ourselves and others, we will not have any less time. If we only focus on cultivating ourselves, we will not have any more time. In the same amount of time, we can benefit ourselves as well as others.
This is just like Living Bodhisattvas. We often see and hear about their experiences and the way they serve others. We see how they are joyful, and we can also rejoice with them. We should all remember these many stories. Actually, these are not stories; theses are true matters and appearances of the world. Between August and September of 2013, a series of disasters struck the Philippines. In September, there was a manmade calamity and great turmoil in Zamboanga. Because of the imbalance in people’s minds, a conflict erupted and a fire was set, burning down an entire village. Around 10,000 t0 20,000 households were affected. This was a very large manmade calamity, spreading from the village to the downtown of the city. The rebel fighters and police opposed each other. Every day, the noise of guns and bombs could be heard. This calamity caused 10,000 to 20,000 families to lose their homes and lasted for more than a month. Before this calamity had ended, also in the Philippines, an earthquake struck the island of Bohol. The buildings there were originally very simple. There were also many historic churches that were built more than 300 to 400 years ago. [When the quake struck], they all collapsed. This happened in October.
Then in November, Typhoon Haiyan struck. In the province of Leyte, in Tacloban, Ormoc and many other villages, this [strong typhoon hit them] like a monster ripping up a piece of paper, as if completely destroying something. How tragic it was! This was the series of great disaster s that hit the Philippines in 2013. With all three calamities that had occurred, Tzu Chi volunteers got involved to help. During the fighting, Mr. Yang from Zamboanga led the local volunteers to help the people whose homes were destroyed by the fire and who were staying at the shelter. During the day, the fighting continued. How could they provide for these people who were suffering during this manmade calamity? During that time, no one dared open their shops. Some of the people who sold food provided food for Tzu Chi [to distribute]. Tzu Chi volunteers also gathered together to organize the food. They packed and categorized the food, then quickly distributed it at night. Outside, the fighting was still going on. They had to avoid the shelling to bring food to the disaster survivors who had no food to eat. This way, the people were be able to get what they needed to resolve their difficulties.
For over a month, the volunteers constantly helped them. These were local volunteers; if they were not Bodhisattvas, how would they be able to do this? They lived in the same place as everyone else. In that place, people’s minds were out of balance and thus they faced such disasters. So, those who were safe had to quickly go among the disaster survivors to help them. This was in Zamboanga.
What about on the island of Bohol? There were no Tzu Chi volunteers there. What could be done? The volunteers from Manila moved as fast as they could, waiting for roads to clear and flights to resume. Once the roads were clear and flights resumed, they quickly went there to assess the disaster. There was rubble everywhere they looked, and many of the houses had completely collapsed. I’m mentioned earlier about the churches. There were many churches on that island, but many of them had completely collapsed. Once the volunteers understood the conditions, they came back to Taiwan with information, pictures, videos and so on. Seeing what they brought back, it was truly suffering! What could be done? “If we can, we are able to help them, there is time and the roads are safe. We can now go and understand their situation and determine how to do the distributions based on the population. Then, based on their needs, for households facing difficulties, we can find ways to help them rebuild and find ways to ensure they are safe and find ways to stabilize their lives. You should wait until the road is safe, then spend some time to observe the situation. Yes, we will go back and quickly check on them. Once they understood [the conditions], they communicated their report back here. They felt that under those conditions, we should prepare for distributions. After the distributions, we would know how many people needed assistance in rebuilding their houses. But after a short while, the next month, November, Typhoon Haiyan hit. So, most of our efforts were dedicated to helping Tacloban and Ormoc. What about the island of Bohol? Its disaster also required swift assistance. The children needed to go to school, but the schools had collapsed. These were our thoughts. In Zamboanga, so many buildings had burned. We also thought that we must quickly rebuild the schools. So in Taiwan, from mid-August, we began to manufacture prefabricated classrooms. But the fighting was still going on. Even though the prefabricated classrooms and the materials were all ready, we were still unable to ship these materials to Zamboanga. Because of this, the thoughts occurred that since Bohol needed schools right then, we should bring them to Bohol first. So, we quickly got in touch with them again. “For the schools, is it alright to first use prefabricated classrooms?” The local people were very happy. They were very earnest in how they did things. A piece of land needed to be quickly cleared, and before [the classrooms] arrived, they had to first lay the tile flooring. I told them that, “From our experience in Thailand, tiles made from bamboo and cement will not break easily. In the future, when we move the classrooms, these tiles can be recycled.” We administered a “cash for work” program for the people there after the earthquake. In Tacloban, we had also already held a “cash for work” program. Then, we did the same on the island of Bohol. “You should also use a cash for work program. For these prefabricated classrooms, we need to transport them by boat and so on. You should quickly mobilize the people through a ‘cash for work’ program. They should start to cut bamboo into slices and make floor tiles from that. Once the tiles are made, when the [classrooms] arrive, you will be able to start the process.”
They were very mindful and thorough in teaching. They explained the spirit of Tzu Chi to the residents and families of Bohol; [the volunteers] repeatedly talked about the spirit of Tzu Chi. They brought along movies so they could hold class at night and share with them. During the day, they taught them how to [make the tiles]. Everyone participated to the point that they felt, “We do not need the ‘cash for work’ program. You gave us so many things already. Our children will be able to study [in school]. We will do our best. As long as it is possible for us to get by, we do not need the ‘cash for work’ program. We will just do it.” I have not shared with all of you about Bohol. Although its area is very small, it covers the entire island. So, in that place, we [taught] them as if giving volunteer training.
Naturally the residents on the island of Bodhi became just like our Tzu Chi volunteers. Now, the classrooms have been set up very neatly. Moreover, none of the land there was wasted. We taught them how to grow vegetables and how to make a living. This process was truly very touching. Tzu Chi volunteers went among the people to truly bring the Dharma [to them] when they were suffering from this disaster. We spread the Dharma there to help put their minds at ease, help them in their daily living, teach them how to grow vegetables and build houses etc. This is all in their daily living. We were able to listen, then get involved and help. We gave to others with love. Those who received it felt gratitude from the bottom of their hearts. This interaction filled with love and gratitude, this method of transforming others is truly very heartwarming.
In 2013, in the Philippines, consecutively through September, October and November, there were these earth-shattering disasters. Tzu Chi volunteers were constantly giving to help. In 2014, the president Philippines summoned us. Although those who were serving were not the ones who went to see the president, we had to send representatives to be the ones who went in to see the president. However they had not been involved [in the work]. Still, they accepted the president’s summons. The president asked that we send representatives, so our volunteers went to accept [the award]. Those who were doing the very laborious relief work to benefit others were also very happy. They thought, “This was very worthwhile for us. We helped the people here work together well. It was definitely worth it.” They were filled with joy. They did not think, “We have done so much, why weren’t we the ones sent to answer the president’s summons?” They were not petty at all in this way. They had already fully integrated with the locals there. As soon as they stepped on the island, everyone there recognized them, respected them and was grateful for them. This comes from giving of oneself and creating good connections with sentient beings. They went among the people to benefit them. Comparing this feeling with visiting the president to receive an award, which do you think is better? This feeing of working among people continuously for a long time, I believe, is the most joyful feeling. When I think of the work that they did, just this feeling alone makes ne happy.
In summary, this is the Dharma of the One Vehicle. This is the Bodhisattva-path. Bodhisattvas accept [the Dharma] though the Great Vehicle teachings and principles. Though they accept and uphold the teachings among those who seek the Small [Vehicle] Fruit, in their minds, they have already accepted all the Buddha taught, “I take the Buddha’s mind directly into mine; I am willing to directly get involved and go among the people. In this way, the Dharma had no distinctions of the Small or great Vehicle; it is just people’s capabilities that differ. So, we must mindfully seek to experience this. This is how the Buddha-Dharma is, so we must be mindful.
The previous sutra passage states, “Once we have heard it, we will practice and learn it together. World-Honored One, we aspire toward the Tathagata’s understanding and views. As for the thoughts in the depths of our hearts, the Buddha already confirms and knows them. At that time, the assembly led by the wheel-turning sage king of eight trillion people, upon seeing the 16 princes became minastics, also requested become minastics. The king heard this and gave his consent.”
We talked about this passage before. Before this, it was describing the 16 novices. They accepted teachings from the Buddha and wanted Him to turn the Great Vehicle Dharma-wheel. They wanted to express that everyone’s resolve was firm and all were diligent in seeking the Dharma. We can comprehend the 16 firm resolve of the 16 princes. Suring that time, the eight trillion followers of the wheel-turning sage king also saw their virtues and hoped to emulate them. They saw that the princes had renounced the lay life at such a young age. They did not cling to the family that binds them and were willing to dedicate themselves to the family of the Dharma. If young children can do this, what about adults? So they understood life is full of suffering, the suffering of impermanence and transmigrating in cyclic existence, which are beyond their control. They had realized this, so according they requested to become monastics. To become monastics, they had to first request permission from the wheel-turning sage king because they were his followers. This was in line with basic principles. The wheel-turning sage king was already engaged in spreading the Dharma, so he let his 16 grandchildren become monastics. Now these followers were willing to renounce the lay life, so of course he rejoiced for them. Under such conditions, the Dharma flourished.
The next sutra passage states, “At that time, that Buddha accepted the novices’ request 20,000 kalpas having already passed, He then, before the fourfold assemble, taught the Great Vehicle sutra called the Wondrous Dharma Lotus Sutra, which teaches the Bodhisattva Way and is in the thoughts and under the protection of the Buddha. We should understand their request for the Buddha to expound the Dharma now. From the time Great Unhindered Wisdom Superior Buddha attained Buddhahood and began to turn to turn the Dharma-wheel and expound the Dharma, it had already been a long time, now at this point, it was finally the right time. So, what everyone was seeking was the Great Vehicle Dharma. Thus, “At that time, that Buddha accepted the novices’ request.” This time was after Great Unhindered Wsdom Superior Buddha had already expounded the Dharma. But now, the Dharma that they requested and sought was the Great Vehicle Dharma. Thus, now everyone was once again requesting the Buddha to expound the Great Vehicle Dharma. So, “that Buddha” refers to Great Unhindered Wisdom Superior Buddha, He was willing to accept the request from the 16 novices for the Great Vehicle Dharma, “20,000 kalpas having already passed.”
In these 20,000 kalpas, He first taught the Two Vehicle practitioners the Dharma of the Four Noble Truths, the Twelve Links of Cyclic Existence and so on. Later He accepted the princes’ request to teach the Great Vehicle Dharma. Thus, we know that in the meantime, He could not have been silent, but must have taught the Vaipulya and Prajna.
This was a very long period of time. In these preceding 20,000 kalpas, ”He first taught the Two Vehicle practitioners.” He had already spent such a long time teaching Hearers and Solitary Realizers the Four Noble Truths and the Twelve Links of Cyclic Existence. This was just like Sakyamuni Buddha. In His lifespan of 80 years, He engaged in spiritual practice and attained Buddhahood, but it took Him 42 years to expound the Dharma for Two Vehicle practitioners. The principle is the same; it took a very long period of time. All of the many teachings that He gave were ones that Two Vehicle practitioners could accept; they were suitable for Two Vehicle practitioners’ capacities. So, from the Four Noble Truths and the Twelve Links of Cyclic Existence, though we say this very simply, in fact it took 20,000 kalpas before He was about to expound the Great Dharma. During this long period of time, He could not have been silent. How could He have been silent, just silently consenting the whole time? It must have been that during that time, before He expounded the Great Dharma, He taught the Four Noble Truths, Twelve Links of Cyclic Existence and at the same time the Agama teachings. The Four Noble Truths, Twelve Links of Cyclic Existence were in Agama period.
Next, He taught the Vaipulya and Prajna. These were all taught during the20,000 kalpas. In the past, we talked about the Five Periods. At the moment the Buddha attained Buddhahood, He entered the Avatamsaka state, the state of Buddhahood. His mind and the entire universe became one. This is the state of Buddhahood. After He attained enlightenment, He wanted to quickly share this with everyone. However, He considered that most sentient beings would not be able to accept [these teachings]. So, He thought further. He then went to Deer Park and gave the Three Turnings of the Four Noble Truths. Everyone should be familiar with this process. This was the Agama Period.
12 years later, He began to expound theVaipulya, the Vaipulya sutras. TheVaipulya sutras were a level above the Agama, when people were more willing to accept the Great Vehicle. After that came the Prajna, which is the Dharma of “emptiness”. However, everyone was still unable to awaken their great capabilities. The causes and conditions had not yet matured. This continued until the Lotus Dharma-assembly, when Sariputra requested the Dharma three times. Everyone should be familiar with his process. So, Great Unhindered Wisdom Superior Buddha taught the Agama during those 20,000 kalpas, then the Vaipulya and Prajna, also in that period. The order is always like this. This shows that waiting for the causes and conditions and capabilities to teach the Great Dharma took a very long time. To truly explain the path to Buddhahood takes a long time. He gave so many teachings as He waited for people’s capabilities to mature.
It explains that He waited for the opportunity to be ripe to teach the Dharma. It also indicates that the Buddha’s lifespan was very long. So, the 20,000 kalpas He delayed, in terms of that Buddha’s years, did not appear to be a very long time. He must have taught the Vaipulya and Prajna and how to actualize the Six Paramitas in all actions. These mostly explain the inconceivable matters of Bodhisattvas.
In particular, Great Unhindered Wisdom Superior Buddha’s lifespan was very long. Wheel-turning sage kings only appear when the human lifespan is very long, when it is 80,000 years. Clearly, Great Unhindered Wisdom Superior Buddha had such a long lifespan. So, 20,000 kalpas was not a very long time for Him. It is our lifespan in the world that is very short. In the world, our lifespan is less than 100 years. 100 years in the world is just one day in Trayastrimsa Heaven. So, using this as a comparison, the lifespan of Great Unhindered Wisdom Superior Buddha was very long. 20,000 kalpas should be similar to Sakyamuni Buddha’s 42 years. In terms of that Buddha’s Buddha-age, which means the time after He attained Buddhahood, He likewise used the 20,000 kalpas to teach the Agama, Vaipulya and Prajna. The timing for this is reasonable because lifespans then were very long. So, after the Agama, He had to teach the Vaipulya and Prajna. Without going through the process of the Vaipulya and Prajna, people would always be attached to the Small Vehicle Agama teachings. To pave a path for the future Great Vehicle, He had to go through the Vaipulya and Prajna. Only after these could He teach the Six Paramitas in all actions. These are the “inconceivable matters of Bodhisattvas.” With actualizing the Six Paramitas in all actions, He could fully explain the Bodhisattvas’ coming and going in the world, all these inconceivable matters in this world.
“He then, before the fourfold assembly,” “taught the Great Vehicle sutra.” He patiently waited for the right time. He went through the process of the Agama, Vaipulya and Prajna, because He had to wait for the time when sentient beings’ capabilities were mature and He could expound the Great Vehicle sutra. So, “The Buddha sat among the assembly” upon the lion throne. He taught the Dharma sitting on the lion throne. He was also waiting for the right time. So, we speak of the Great Vehicle to distinguish it from the Small Vehicle. He likewise sat upon the lion throne to expound the Dharma, but people’s capabilities were different. So, He had to wait for the right time, for those in the Small Vehicle, those with Small Vehicle capabilities, to form great aspirations. Only then could they accept the Great Vehicle. So, the Great and Small Vehicles are different because He had to give limited teachings to Small Vehicle [practitioners] so that they could understand.
“The Great Vehicle sutra” refers to the Great Vehicle Dharma, the Great Vehicle teachings.
The Great Vehicle sutra: The Great vehicle Dharma. It means that those who have heard this sutra will all attain Buddhahood. This is the Buddha’s distinctive Dharma. Thus, it is called the Great Vehicle, that teaches the Bodhisattva Way.
By listening to the Great Vehicle sutra, everyone would be able to understand that, “It turns out it is like this! Now I have thoroughly understood the Dharma, and afflictions will not defile my mind. I now have this strength and this faith, so I am willing to go among people. I am not afraid of cycle existence. I am clear about all these principles and am able to come and go freely.” After listening to the Great Vehicle sutra, their strength increased; they formed aspirations. So, they knew they could walk on the path to attaining Buddhahood. Thus, ”This is the Buddha’s distinctive Dharma.” This is telling us that we must walk on the Bodhisattva-path, which is different from the path of the Small Vehicle. This is the Great Vehicle, the direct Bodhi-path. It is different from the path of the Small Vehicle. So, this is the distinctive Dharma. The path to attaining Buddhahood is called the Bodhisattva-path, which is the Great Vehicle. It is not the Small Vehicle, but the Great Vehicle. Those who form great aspirations are able to accept the Great Vehicle Dharma. This teaches them the Bodhisattve Way. “[It is ] called the Wondrous Dharma Lotus Sutra, which teaches the Bodhisattva Way and is in the thoughts and under the protection of the Buddha.”
[It is ] called the Wondrous Dharma Lotus Sutra, which teaches the Bodhisattva Way and is in the thoughts and under the protection of the Buddha: This sutra entirely teaches the True Dharma and states entirely the Buddha’s original intent. Thus, it is in the thoughts and under the protection of the Buddha.
In this way, all Buddhas share the same path. When any Buddha attains Buddhahood, they hope that all sentient beings can also attain Buddhahood. Thus, the Buddha must teach them in this way. So, “This sutra entirely teaches the True Dharma.” This sutra teaches the True Dharma and states entirely the Buddha’s original intent. He said everything that He needed to say. Though expounded in the past, He would verify this now. Previously, He taught the law of karma, the Four Noble Truths and the Twelve Links of Cyclic Existence. Now He would likewise bring these in here and use analogies and verbal teachings. In the past, we explained the Chapter on Parables. This is how [He taught]. Every sentence entirely expresses the Buddha’s original intent. “Thus, it is in the thoughts and under the protection of the Buddha.” This Dharma is what the Buddha wanted to teach. This is the Great Vehicle Dharma. The great Vehicle is a path to Buddhahood. This is not the same as most paths.
Undergraduate students study in universities, while graduate students study in research labs. The classrooms and the teaching methods are different. Kindergartners are in kindergartens. They are for young children to learn. In summary, there is the Small and Great Vehicle Dharma. In fact, the Dharma is the same, but the difference lies in our capabilities. So, we say the rain nourishes all things, but we take it in based on our capacities. This is the only [difference]. So, the principles are very simple, but they can also be very profound. If we mindfully seek to comprehend the teachings, naturally there is no difficulty. So, we must “follow the Buddha ‘s instructions” and take the Buddha’s mind as our own. This way, we can freely discuss the principles of the ultimate reality of the One Vehicle. We can do this as long as we can always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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