Explanations by Master Cheng-Yan
Subject: The Buddha Taught the Sutras Without Resting (根塵和合因緣生滅)
Date: March.29. 2017
“Those of great capabilities hear of the Path and diligently practice it. Those of average capabilities hear of the Path and sometimes remember but sometimes forget it. Those of limited capabilities hear of the Path and simply laugh at it. The people who do not understand have doubts and confusion in their minds.”
When we listen to the Dharma, are we those of great, average or limited capabilities? When we listen to the Dharma, do we actually take it into our hearts? Are we being mindful? Do we actually make use of it? This will depend on our capabilities; here, all the different capabilities have been clearly distinguished. Are we ones with wisdom? Or are we those with very average capabilities? Or are we lost in mundane matters with our limited capabilities? Here, we can analyze this for ourselves. “Those of great capabilities” have wisdom; they are those with sharp capabilities. If they listen to the Dharma, afterwards they give rise to joy and earnestly practice it. The Buddha-Dharma is unsurpassed and rarely encountered. They understand that this is very precious, subtle and wondrous teachings that are rarely encountered even in billions of kalpas.
In our past lives, did we have the conditions to listen to these teachings? If we did have these conditions, in this lifetime when we listen to the Buddha-Dharma again, we give rise to joy from the bottom of our hearts. We must earnestly seize this opportunity and earnestly put the teachings into practice. We cannot bear to abandon these teachings; we take the Dharma to heart and transform it into something we use in our daily living. Then we are “those of great capabilities,” those with great capabilities and wisdom. After listening to the teachings, we “diligently practice it”; we are very earnest. “The Dharma is rarely encountered, and now I have encountered it. I can make use of the Dharma. This Dharma [benefits] my wisdom-life. In my daily living, as I interact with people and matters, the Dharma I understand has all been internalized. I can handle everything with ease. I am able to move people, transform people and persuade people to help everyone accept the teachings, give rise to joy and faithfully accept and practice the Dharma.” This is someone of great capabilities.
As for those with ordinary capacities, we say they are “of average capabilities.” With average capabilities, when they listen to the teachings, they feel happy and can understand, but they very quickly forget. Or, they may think that they understand. “I understand, but I also seem to not fully understand.” Do they understand or not? Those who understand are happy, however they forget very quickly. These are people with average capabilities. Though they are able to take in the teachings, they do not keep them in their hearts. They are average; they listen happily and are deeply moved, but they do not keep it in their hearts and do not connect it at all to their daily living. These are people with average capabilities.
What about “those with limited capabilities”? These people with limited capabilities “hear of the Path and simply laugh at it.” “Those people say these things a lot, and others listen very attentively, but it has nothing to do with me.” So, they simply laugh at it.
For those with even weaker affinities than the people with limited capabilities, although they hear the teachings and know that this person is teaching the Dharma and everyone is listening to the Dharma, they have no interest in it at all. Not only do they have no interest, they harbor very deep doubts in their minds. Thus, “The people who do not understand have doubts and confusion in their mind.” They cannot understand, and they refuse to ask. They refuse to listen and refuse to understand, but instead harbor doubts in their minds. These people cannot even match those with limited capabilities, let alone those of average or great capabilities. People who reject the Dharma are unwilling to listen to or accept it and do not want to understand. They simply harbor doubts in their minds. With doubts, they give rise to slander. This is foolishness and delusion!
It is rare to hear the Buddha-Dharma and rare to be born human. Since we are born human and have heard the Dharma, will we use great capabilities to accept the Buddha-Dharma? Or will we listen with average capabilities? Or will we be like those of limited capabilities, asking, “Why do these people need to listen? Why do these people need to teach it? No matter how they say it, it is still the same; even if they listen, it is still the same.” Those of limited capabilities simply laugh at it; that is all they do. They only partially understand the Buddha-Dharma. With only a partial understanding, they ask, “Do I need to listen? No matter how much I listen, it is the same; I will forget it soon after. So, it does not seem like something I can apply.” Though they listen, they do not change even in the slightest. These are people of limited capabilities.
As Buddhist practitioner, we must seize our lives. Life is painfully short; the time we have is very short. It is rare to be born human, so we must take advantage of it. We must learn the principles extensively. If we are unwilling to listen, one day, when impermanence strikes, things will be beyond our control. Which realm will we end up in? We do not know. Will we be born human again? Or will we, without any control, end up in another realm? We do not know this either. We do not know what will happen in the future, so we must quickly seize the present. We should quickly listen now while we can. The Buddha-Dharma is rarely encountered even in billions of kalpas. So, we must mindful. Within these long sutra passages, if we are mindful and experience the truth of it, that is something very rare and precious. If we are unable to comprehend all of it, but we have listened to a little and taken some of it to heart, we can at least make some small changes and improve our lives a little. If we can improve our lives just a little, we take the Dharma to heart, and this is a seed that will allow us to have the karmic conditions to encounter the Buddha-Dharma in our next life. If we can do this, it is also a very good thing.
For those with limited capabilities, after they listen to the Dharma, although they laugh at it and do not take the Dharma to heart, they at least made a connection [with the Dharma]. We must not have evil thoughts toward the Dharma. Those who do not understand have doubts in their minds; this is very dangerous. Though they know that the Buddha-Dharma exists, they are unable to understand it. Not only are they unable to understand it, they also have doubts about it. Not only do they have doubts, with doubt they give rise to confusion, and from confusion they give rise to ignorance. With the slightest bit of criticism, with “one person’s lie,” people will truly believe this falsehood. They become attached; this is very dangerous. They do not understand, do not know, so they have doubts and slander [the Dharma]. This damages the Buddha-Dharma and the true principles [in the eyes of others]. This creates very severe karma.
The Buddha warned us that for people who are unwilling to understand and have doubts in their minds, we can use the Small [Vehicle] Dharma to patiently guide them. If we give them the Great Dharma right away, not only are they unwilling to accept it, if we ask them to benefit others, [they say,] “I need to take care of myself. Why should I also benefit others?” They have fear in their minds, or, since spiritual practice takes a very long time, instead of advancing step by step, they would rather find a shortcut. They want to attain without giving; this is a deviant understanding and view. If this is the case, they will constantly give rise to doubt and confusion. These people cannot listen to the Dharma.
In conclusion, to listen to the Dharma in life, accept it and put it into practice is not an easy matter. We already have these causes and conditions. When causes and conditions come together, we must earnestly seize the opportunity. Listening, contemplating and practicing is what we must put our hearts into.
The previous sutra passage states, “After He taught this sutra, the 16 novices, in order to achieve Anuttara-samyak-sambodhi, all accepted and upheld it, recited its verses and keenly comprehended it together. When this sutra was taught, the 16 Bodhisattva-novices all faithfully accepted it.”
Yesterday we said when we listen to the Dharma, we want to seek the supreme, unsurpassed Dharma. The 16 princes felt very joyful when they listen to the Dharma. They thought about how there was still supreme, universal and perfect enlightenment, the understanding and views equal to the Buddhas. So, the 16 principles asked Great unhindered Wisdom Superior Buddha to expound the Dharma of Anuttara-samyak-sambodhi. This is the Buddha’s understanding and views, supreme, universal and perfect enlightenment. As He began to teach, these novices earnestly accepted it. They are those of great capabilities, so they earnestly and sincerely took it in. They also accepted and upheld it, recited its verses and keenly comprehended it. After they listened, this was what they did. They recited again the Dharma expounded by the Buddha.
After they took it in, they kept it in their heart and frequently recited it. This means we do not read the sutras only once; we must constantly read the sutras. So, this encourages everyone to chant the sutras. While doing so, we are reminding ourselves. Once a sutra has been taught, we must chant it again and again. This is like how every morning we are either prostrating to the Lotus Sutra or chanting the Sutra of Infinite Meanings. The Sutra of Infinite Meanings is the opening for the Lotus Sutra. Before the Buddha expounded the Lotus Sutra, He first expounded the Sutra of Infinite Meaning. Once He expounded the Sutra of Infinite Meanings, was He done? Not yet. This is because the principles in the Sutra of Infinite Meanings are “very profound, very profound, truly very profound”. All of you should have read this before. In what way was it “truly very profound”? “The bright light from between His brows illuminated 18,000 lands” as He sat in Samadhi.
So, the Lotus Sutra is to explain principles that are “very profound, very profound, truly very profound”. That is in the Sutra of Infinite Meanings, so we must constantly recite these verses. Not only should we recite them, we must also experience and understand them. Once we understand them, we must [apply them] to our daily living. This is reciting its verses and keenly comprehending it. Not only do we chant to take it to heart, we must apply it with ease as we deal with people, matters and things to benefit sentient beings. This is something we must be mindful of.
“When this sutra was taught, the 16 Bodhisattva-novices all faithfully accepted it”. All of them not only recited and keenly comprehended it, they also took the entire sutra and absorbed the teachings down to the cellular level. Thus they developed their wisdom-life. This is to “faithfully accept it”. “Faith is the source of the Way, mother of merits. Moreover, we must uphold it in our daily living. People, matters and objects are all within the Dharma. Our interactions and responses are all Dharma. Thus, we accept, uphold, recite, faithfully accept and practice it. How important this is! So, we must use the state of mind of those with great capabilities to earnestly seize the opportunity to listen to the teachings. When we listen to and take the Dharma to heart, we nourish our wisdom-life.
Now, the following sutra passage talks not only about the 16 princes but also the Hearers. “Among the Hearers in the assembly, there were also those with faith and understanding. The remaining sentient beings, those thousands, millions, billions of kinds, all gave rise to doubt and confusion”.
These Hearers in the assembly heard the supremely profound and wondrous Dharma. This is the Buddha’s understanding and views, supreme, universal and perfect enlightenment.
Among the Hearers in the assembly, there were also those with faith and understand: Despite being Hearers, when they encountered the Lotus teachings, there were also some among them who gave rise to faith and understanding.
When the Hearers listened to the Dharma, some of them developed faith and understanding. The 16 princes had completely accepted the teachings with faith. Among the Hearers, some of them also had faith and understanding. Thought Hearers take in the Dharma through sound, “when they encountered the Lotus teachings”, when they heard the Lotus Sutra taught, there were also some among them who gave rise to faith and understanding. This was very rare; in their spiritual practice, these Hearers were able to encounter the Lotus teachings.
India is very large in size. In the Buddha’s time, when He taught, He expounded these sutras at Vulture Peak. The Buddha had traveled to many places, and many followed Him in becoming monastics. However, it was impossible for all His monastics followers to always be with Him. When the Buddha expounded the Lotus Sutra, not everyone could gather at Vulture Peak. So, some people were able to meet the Buddha, be by His side and listen to the Lotus teachings, thus giving rise to faith and understanding. How blessed these people were! It was the same in Great Unhindered Wisdom Superior Buddha’s era. He spent a very long time likewise transforming sentient beings everywhere. He also spent a long time expounding the teachings and waiting for causes and conditions to mature. When He taught the Lotus Sutra, He only did it at one Dharma-assembly. Though many wanted to come listen to the Dharma, it truly would take a very long time. From [this chapter’s] beginning, we heard and read these kinds of sutra passages. The Brahma kings traveled from all ten directions. Each one who came traveled a very long way. They must have had a very reverent mind to reach their destination. [The Dharma] is so rarely encountered! The 16 princes became monastics and engaged in spiritual practice, and their wisdom surpassed all the Hearers. What they sought was the Buddha’s understanding and views, so when they requested the Dharma, it was to turn the Great Vehicle Dharma-wheel. Thus, Great Unhindered Wisdom Superior Buddha finally began to expound the Lotus teachings.
So, not everyone can listen to the Dharma so easily. This depends on causes and conditions. Even if they encounter causes and conditions and receive the Buddha-Dharma, for them to accept it earnestly and sincerely is still not a simple matter. In addition to those who accepted it and had faith and understanding, these were the “remaining sentient beings, those thousands, millions, billions of kinds”. These remaining sentient beings were the sentient beings of the Ten Dharma-realms.
The remaining sentient beings, those thousands, millions, billions, of kinds: In the ordinary course, we only speak of the sentient beings of the Ten Dharma-realms. Now in the sutra, it says: “thousands, millions, billions of kinds”. As a group they are one, but their capabilities and natures differ, so they are of different kinds.
In this process, we only speak of the sentient beings in the Ten Dharma-realms. There are so many sentient beings in the Ten Dharma-realms. In the Ten Dharma-realms, just look at the desire realm alone, at our world, the world of ordinary people. How many different kinds of sentient beings are there in this world? Just talking about the ones we can see, about the animals that we know, how many different kinds are there? They are also sentient beings. Just talking about human beings, we know that there are more than seven billion people in the world. Among these seven billion people, how many people have heard the Buddha-Dharma? Some can hear the Buddha-Dharma, but people’s languages are not the same. To be able to listen to the Dharma, it must be translated into first one language then another. Look at Tzu Chi South Africa, Some Bodhisattva-volunteers speak [a different] language. They really want to listen to the Dharma, but I am speaking Taiwanese. If they want to understand, my words must be translated into English. But not many people there speak English, so it must then be translated again into Zulu. There are also different dialect of Zulu. This is just like how in Taiwan, not everyone understands Taiwanese. In Taiwan, there are Taiwanese and Hakka people. The Hakka language also has different dialects. The language of each group is different. So, even just for human beings to listen to the teachings and thoroughly understand them is truly not easy. So, these are “the remaining sentient beings, those thousands, millions, billions of kinds”. There are so many kinds. For human beings alone, there are many different people and ethnicities, not to mention we human beings are also classified as a species in the animal kingdom. There are many other kinds of beings in the world. So, when the Buddha usually talked about this, He included all sentient beings from the Ten Dharma-realms; these are “thousands, millions, billions of kinds”.
Even just talking about human beings, the capabilities and natures of human beings are also different. This is like what we talked about yesterday. That six-year-old girl said, “My minds is something special; everyone’s mind is something special, and they are all different”. This is what I am saying. Everyone’s mind is something special; everyone has different habitual tendencies. Though we are one of this large group of all sentient beings, even if we are just one kind, among human beings alone there are already many different ethnicities. Besides there being so many ethnicities, the minds of human beings are all something unique. They are all different; everyone’s habitual tendencies are different. Thus, “Their capabilities and natures differ, so they are of different kinds”. People capabilities and habitual natures are all different. So, there are thousands, millions, billions of kinds. These are the remaining sentient beings. Other than Hearers, Solitary Realizers, the people who were listening to the Dharma at that assembly, all the other people, these thousands, millions and billions of beings “gave rise to doubts and confusion”. These sentient beings all had doubts and confusion. They did not understand, did not want to listen, and after listening, they had many doubts. Or they may not have even listened. There were many people who had given rise to doubts in this way.
Think about it, listening to the Dharma here is such a precious thing! Among humans alone, there are so many kinds, thousands, millions, even billions of kinds who all have different capabilities. They do not have opportunities to draw near to and listen to the Dharma. So, shouldn’t we cherish these [opportunities]? So here, many sentient beings had given rise to doubt and confusion.
[They] all gave rise to doubt and confusion: Since those people had immature capabilities and the strength of their roots was shallow, upon hearing profound and wondrous teachings, they were unable to understand. So, they doubted, “Is this Mara talking to disturb and confuse us?” This is like those at the present Vulture Peak Assembly who retreated.
So, “Those people had immature capabilities”. The Hearers and those who were listening to the Dharma there “had immature capabilities, and the strength of their roots was shallow”. Their capacities and the power of their faith and acceptance, of their understanding, were truly very shallow. “Upon hearing profound and wondrous teachings, they were unable to understand”. Their root of faith were still shallow, and their power of mindfulness was weak; they were still weak in this power of wisdom. So, upon hearing profound and wondrous teachings, they were unable to thoroughly understand them. Thus, doubts arose in their minds. “They doubted, Is this Mara talking?”
In the past, we said that in the sutras, some people doubted and wondered whether this was actually Mara talking. They harbored thoughts of doubt. There were many religions in India. When people heard the Buddha-Dharma, they were unable to immediately give rise to faith. They wondered, “Is Mara acting as the Buddha?” When the Buddha taught such profound Dharma, they also had doubts. In this place, at the Dharma-assembly of Great Unhindered Wisdom Superior Buddha, there were also people with limited capacities. When He began to expound the Lotus Sutra, many people had doubts in their minds. “What kind of Dharma is this? Is this Right Dharma, or is it something that is not Right Dharma?” They had kind of doubt .Was it Mara teaching the Dharma to disturb and confuse them? They had these kind of doubts. This is like the present Vulture Peak Assembly, when many people left. When Sakyamuni Buddha began to consent and was about to teach, 5000 people left. Everyone should remember this. Because there were doubts in their minds, they were unable to truly faithfully accept [the teachings].
The novices who faithfully accepted it were Bodhisattvas of immediate enlightenment. They were those of great capabilities. Hearers who had faith and understanding were Bodhisattvas of gradual enlightenment. They were those of average capabilities. The remaining people needed to awaken because of doubt. They were those of limited capabilities.
So, in that assembly, the 16 novices could faithfully accept [the teachings]. With their capacities, they could listen to the Dharma as those with great capabilities. Those who diligently practice are those of great capacities. They requested the Dharma, faithfully accepted it, recited its verses and keenly comprehended it. They did not have the slightest doubt. Their root of faith and power of mindfulness were strong. So, “The novices who faithfully accepted it” could reach immediate enlightenment upon hearing. Thus, they understood that [to practice [the Great Vehicle Dharma is to benefit themselves as well as others. They completely understood the Bodhisattva-path. These are people with great capabilities, people with great capabilities listening to Dharma. Having listened, they could practice diligently.
As for those with average capabilities, they were Bodhisattvas of gradual enlightenment. This refers to those with average capabilities. The remaining people were those who needed to awaken because of their doubts. These were the people with limited capabilities. They understood half of it. They seem to understand, but also not understand. Still, we must be mindful and slowly nurture them. At least they have planted the seeds and created these causes. Although they half-believed and half-doubted, if they slowly advance, one day they too will be awakened. These were the “thousands, millions, billions of kinds of sentient beings”.
These thousands, millions, billions of kinds of sentient beings either stayed at the stage of Hearers or stayed at the stage of Pratyekabuddhas or remained at the stage of unenlightened beings. They intrinsically possessed roots of goodness but these had not yet matured. So, they still needed the Tathagata to transform them with parables. Therefore, it says those of the three kinds of roots attain realizations.
These thousands, millions, billions of kinds of sentient beings “stayed at the stage of Hearers”. Among Hearers who listened to the Dharma, some people half-believed and half-doubted. Though they were listening to the Dharma and followed the Buddha in becoming monastics, their roots of faith were not deep. Their power of mindfulness was weak, so when they heard the Dharma it was the same; they still had doubts. Mixed in among these thousand, millions and billions of sentient beings, there were also Hearers and Pratyekabuddhas. Pratyekabuddhas awakened by themselves, but they had not thoroughly understood the Dharma. They were still only benefiting themselves. Though they understood the subtle and wondrous teachings and enjoyed their own spiritual practice, they were unwilling to also benefit others. They had doubts and worries. They worried they would be affected by others and were afraid they did not have enough strength. So, they “stayed at the stage of Pratyekabuddhas”. They had reached the stage of Pratyekabuddhas, however they hesitated and did not dare to accept the Great Dharma.
Some “remained at the stage of unenlightened beings”. What of those who remained at the stage of unenlightened beings? “They intrinsically possessed roots of goodness”. At the stage of unenlightened beings, they intrinsically possessed roots of goodness. However, these roots are still immature, so they still need the Tathagata to transform them with parables, to use all kinds of analogies and expressions to teach them.
The Sutra of Infinite Meanings is “very profound, very profound, truly very profound”. What is so profound about it? To relieve [the suffering of] sentient beings, we must use all kinds of methods to draw analogies to explain why they need to walk the Bodhisattva-path, why they need to benefit all sentient beings and so on. All kinds of matters and appearances, such as karmic causes and effects, must be used to guide them. The Buddha must expound the Dharma for people with all these different capabilities. He must teach according to their capabilities. Thus, “Those of the three kinds of roots attain realizations”. People with these three kinds of capabilities are all people who have the aspirations to engage in spiritual practice, to listen to the Dharma and learn the teachings. There are those of great, average and limited capabilities.
Those of great capabilities: They hear of the Path and diligently practice, such as the 16 princes. Those of average capabilities: They hear of the Path and sometimes remember but sometimes forget it. Among Hearers, some had faith while some did not. Those of limited capabilities: They hear of the Path and simply laugh at it. These people who did not understand gave rise to doubt and confusion.
If those of great capabilities hear the Dharma, they diligently practice. If those of average capabilities hear of the Path, they sometimes remember but sometimes forget. If those of limited capabilities hear of the Path, they simply laugh at it. This is like us ordinary beings. We have roots of goodness, but were not earnest when it comes to the Dharma. Thus, they have not yet matured. We intrinsically have roots of goodness, but our roots of goodness have not yet matured. The Buddha has to work harder on people like this. He has to adapt to the three capabilities. We must be mindful of this. Do we want to be like those with limited capacities, who hear of the Path and simply laugh at it? Or should we work harder to be like those with average capabilities who hear the Path and sometimes remember and sometimes forget? Do we really only want to have a partial understanding of the Dharma? We must work even harder to be like those of great capabilities, who hear of the Path and practice it diligently. We must put the teachings into practice. These are the three capabilities. We must be thoroughly mindful of this.
The next sutra passage states, “The Buddha taught this sutra for 8000 kalpas without ever resting or stopping.”
After the Buddha gave those earlier teachings, He did not rest. He unceasingly taught according to the capabilities of sentient beings. He did this to cover all of the three capabilities. Those who are mature have already matured. For those who are about to mature, He must continue to expound the teachings. For those who have not matured, He must work hard to teach and transform them. So, after the Buddha taught the sutra, He continued “for 8000 kalpas without ever resting or stopping”. He did not rest for a very long time. In Great Unhindered Wisdom Superior Buddha’s era, humans had very long lifespans. He taught the Lotus Sutra for a full 8000 kalpas. During these 8000 kalpas, “He never enjoyed any time to rest”. For the Lotus Sutra alone, setting all other sutras aside, just teaching this one sutra tool 8000 kalpas. During this period of 8000 kalpas, “He never enjoyed any time to rest”. He did not just expound the Dharma. Since people did not understand many parts, He had to address all questions that were asked. Thus in daily living He taught according to capabilities. He did not just teach at certain times, He also had to adapt to sentient beings and teach according to people, matters and things.
So, in the era of Sakyamuni Buddha, “The human lifespan was pressingly short He taught this wondrous Dharma for only eight years. His practice was short, in accordance with conditions, but the flavor of the Dharma was no different”.
He taught the Lotus Sutra for seven years before He entered Parinirvana. Including the Mahaparinirvana Sutra, this was a total of eight years. The Buddha entered Parinirvana when He was 80. He waited 42 years [after His enlightenment] before He began to teach the Lotus Sutra. He taught the Lotus Sutra for seven years, and right before He entered Parinirvana, He then taught the Mahaparinirvana Sutra. When He expounded the Mahaparinirvana Sutra, He again taught the Four Noble Truths and the Twelve Links if Cyclic Existence. At the end, these were taught once again. This was what the Buddha did in this world. His lifespan was 80 years, But He taught the Dharma for 49 years. So, ”His practice was short, in accordance with conditions”. His time for spiritual practice was short. Compared to Great Unhindered Buddha, He had a much shorter period of time for giving sentient beings suitable teachings. So, “The flavor of the Dharma was no different”. Form the time He first turned the Dharma-wheel until the very end, before He entered Parinirvana, the Dharma He taught was all the same. This was what Sakyamuni Buddha did. Though He taught the Three Vehicles, there was actually just one flavor and one Vehicle.
“The Buddha taught this sutra for 8000 kalpas without ever resting stopping”. This shows that Great Unhindered Wisdom Supreme Buddha taught the sutra for a very long time. Sakyamuni Buddha taught for a very short time, but Great Unhindered Buddha had much more time, like Such-Moon-Lamp Radiant Buddha, who had 60 small kalpas to likewise give teachings. Once He sat down to teach, He had to have 60 small kalpas, to say nothing of the 8000 kalpas. Great Unhindered Buddha spent on teaching. This is to help us better understand that [They truly took] a very long time. So, we must have faith in the Buddha’s teachings. With His wisdom, the Buddha taught us all the ways of life in the universe and in all world; across time, space or interpersonal relationships, there are different ways of living. So, toward the Buddha, we must give rise to great reverence. His wisdom encompasses the universe. If we want to understand the Dharma, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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