Explanations by Master Cheng-Yan
Subject: After Long Permeation, Clarity about Past Seeds (久漸熏習夙因不昧)
Date: April.17.2017
Though great causes and conditions are sown, with limited capabilities it is difficult to understand the Buddha’s wisdom.being foetunate enough to hear Great Dharma now must be due to past causes abd inherited affinities, were we not, in the time of Wisdom Superior, among those who formed affinities with the Bodhisattvas?
In spreading seeds of goodness, the Buddha put His heart into it, hoping everyone could arraign the Great Dharma. Thus, He hoped to be able to plant the seeds to sow these great seeds. the Buddha was like a gardener who wished to cultivate great trees. He was not growing small plants. These seeds He sowed were all of great causes and great conditions, those of great trees with great roots. And great capacities. He hoped to sow great seeds all over the earth; what a pity that sentient beings have shallow roots and capabilities, so it is difficult for them to understand the Buddha’s intent. The Buddha’s wisdom has always been difficult to understand and enter. The Buddha teaches mindfully, yet we sentient beings cannot deeply comprehend it.
So, [He has done this] since beginningless kalpas ago, for a very long period of time. Though it has been a very long period of time lifetime after lifetime, He still continues accumulating [affinities]. The Buddha never abandons anyone. With all the affinities He formed dust-inked kalpas in the past, over many lifetimes He hopes to help them reach attainment one by one, hopes that each can quickly succeed. So, by forming affinities in each lifetime, over a long time He accumulated many affinities. Although people had affinities with Him, their capabilities were shallow.
Fortunately, lifetime after lifetime, we have been able to be together with the Buddha. in this we are very fortunate. Although we cannot penetrate and comprehend the Buddha’s enlightened state of mind, we nevertheless have been able to be in the company of Bodhisattvas lifetime after lifetime, to live at the same time as the Buddha. over the course of His practice, the Buddha continually formed Bodhisattva-aspirations and went among the people. As unenlightened beings, we are one of these people. Every one of us is like this. over the course of many lifetimes, we listened to the Dharma. Over the course of many lifetimes, though we developed faith and understanding. It has nevertheless been difficult for us to truly comprehend.
If we comprehend, we are close to His heart; we are able to understand the Buddha’s intent, understand the principles the Buddha awakened to, those of all phenomena in the universe. Yet it is still impossible for us to have our perspectives be so close to those of the Buddha. it is a pity that this is the case. However, we are fortunate that we have always been able to meet Bodhisattvas and go among people life after life.
So, we should know that this must be due to past causes and inherited affinities. Life after life, from the time countless kalpas in the past when we formed these affinities, we have been continually accumulating [causes] throughout the course of many lifetimes. So , our present lifetime now undoubtedly comes from these past causes. For countless kalpas in the past, over the course of many lifetimes, those causes and conditions remained and have accumulated like this until now. We have these conditions; it is just that our affinities are just not yet that close. Thus, we have not yet reached attainment. We should believe this. weren’t we among those in great Unhindered Wisdom Superior Buddha’s time who harbored doubts and delusions? Among those 16 princes, our present Buddha, Sakyamuni, at that time had already formed affinities with us through giving us teachings. We remained as His associators right up until today.
So, the associators whom those Bodhisattvas had formed affinities with continued to form affinities in the same way. In fact, the time we have spent forming affinities with Him has been very long. Lifetime after lifetime we spent a long time living in the same era as and practicing together with Him. This is like what Sakyamuni Buddha said, The Buddha is beyond compare in the heavens above and in all that is below. Actually, this verse is from the past, from one of Sakyamuni Buddha’s past lifetimes Sakyamuni Buddha once told of how in the Saha World, countless kalpas ago, there was a Buddha in this world known as Pusya Buddha. When this Pusya Buddha transformed sentient beings in the Saha World, there were many Hearers and Solitary Realizers at His place of practice. There were likewise many Bodhisattvas. During the time He was teaching, He kept on thinking, in the future there must be someone who can quickly reach attainment, awaken and attain Buddhahood, one to whom I can pass on the Dharma. So, He began looking. Among the many there, what kind of person would it be? Who had capacities great enough to accept this? He observed and observed, but no one was perfect and complete to the point He could immediately bestow a prediction of Buddhahood. However, there were two among them, one being Sakyamuni Bodhisattva and the other Maitreya Bodhisattva, who each had their own strengths and weaknesses. As he observed further He saw that although Sakyamuni Bodhisattva was very earnest and diligent in spiritual practice, his power of Samadhi and his wisdom were not yet very mature. His Samadhi and wisdom were not yet perfect. However, he was very mature in his ability to form affinities with everyone in the assembly. His every thought was for those in the assembly, for sentient beings and their suffering. He went every day to see others who were suffering. If someone was poor, he would think of everything possible in order to help them. If someone was sick, he would go to the mountains to gather herbs for them. He grasped the principles of medicine, so he knew which herbs to gather to suit specific ailments and cure them. He always did whatever he could physically to put the teachings into practice. Whatever it was sentient beings needed, he would give to help them. The gratitude and respect everyone felt for Sakyamuni Bodhisattva was already very well-developed by then.
After observing him, Pusya Buddha thought, How can I help Sakamuni Bodhisattva to quickly perfect his wisdom and Samadhi? If he could not perfect Samadhi and wisdom, but was merely upholding precepts and practicing charity, this would not be enough. Just practicing supreme good deeds and upholding supreme precepts would still not be enough. Supreme Samadhi and wisdom are also necessary. So, He put great effort into thinking of how He could help [Sakyamuni] to succeed. One day, knowing Sakyamuni Bodhisattva had gone to gather herbs in the snowy mountains, Pusya Buddha went to a cave in those snowy mountains and began sitting in meditation. As He sat there in mediation, a radiance began emanating from His body, illuminating the entire mountain. As the Bodhisattva gathered herbs there, he wondered at the sudden radiance. The atmosphere made him feel that this was something he had never experienced before. It was not the light from the moon or the sun, nor one that could have come from a lamp. The feeling those rays of light gave off was one of warmth and somehow very calming. He hurriedly began searching for the source of the radiance. Exactly where was it emanating from? He began searching all around. Inside that cave he discovered a very dignified Buddha sitting there emanating that radiance. Truly this Buddha was something that had never been seen before in the heavens above and in all that is below. He wondered how he might draw near that Buddha. So, standing there in great reverence, he planted one foot on the ground and pressed his palms together. Of his two feet, he raised one foot up high, while he planted the other on the ground. With his palms together, he praised this Buddha saying, The Buddha is beyond compare in the heavens above and in all that is below. Throughout the worlds of the ten directions, He is matchless. Of all I have seen in the world, there is noting at all that is like the Buddha. We often recite this verse now, The Buddha is beyond compare in the heavens above and in all that is below. Indeed, this is where this verse came from. For seven nights and seven days, he stood on one foot, palms placed together. He did this for seven nights and seven days, repeating only this verse over and over again, in continuous praise of that Buddha. During those seven days, his mind was completely unified, thus his Samadhi and wisdom were both established at that time. For seven days and nights, for a period of seven days and seven nights, no thoughts arose within him. He had no discursive thoughts. His mind never wavered in the slightest. So, over seven days and seven nights, by repeating just this one verse he perfected his Samadhi and wisdom. He originally had compassion, a giving, loving heart and had already formed many good affinities with sentient beings. Although he spent seven nights and days, his Samadhi and wisdom were in fact perfected in an instant. Sakyamuni Buddha, over 2000 years ago, spoke of those causes and conditions, of how merely through the Verse in Praise of the Buddha, He perfected His Samadhi and wisdom in seven days and seven nights. He did this by continuously accumulating this thought, His respect for all the world’s Buddhas and Their supreme, universal, perfect enlightenment. He realized that throughout the ten directions, only one with great awakening can be liberated from samara and come to the world to deliver all sentient beings.
In this world, there are many afflictions and much ignorance. Only the Buddha-Dharma can eliminate sentient beings’ ignorance. Only the true principles can eliminate sentient beings’ delusions. To deal with ignorance and delusion, only the principles will [help]. So, besides continuing to give for the sake of others, he also wanted to save other sentient beings. These intentions would never change, but now his Samadhi and wisdom can begun to be perfected. So, he continued these affinities lifetime after lifetime, continually allowing those with whom He had formed affinities to be able to see the Buddha, to listen to the Dharma and experience joy. They could sincerely dedicate themselves to the Buddha-Dharma, experience the Greatness of the Buddha-Dharma and understand the world’s suffering. This was a period of time that Sakyamuni Buddha spoke of; He spoke of His past lives; how for lifetime after lifetime. He continually benefitted sentient beings. In order to benefit sentient beings, He needed to perfect Himself. To perfect Himself, He had to continually seek the Buddha-Dharma.
So, seeing the Dharma and transforming others is how we perfect ourselves to attain Buddhahood. I hope that all of us can understand the meaning of this. In order to perfect ourselves, we must benefit both ourselves and others. We must walk the Bodhisattva-path and go among the people to better understand the world’s suffering. Only then can we bring these exceptional causes and conditions to fruition. Bringing to fruition many people’s causes and conditions is relatively difficult. Perfecting our own causes and conditions is easier. We may have understood the Buddha-Dharma, but if we do not transform other sentient beings, then the world will remain filled with suffering. So, the Buddha hoped that everyone would truly perfect their own practice of precepts, Samadhi and wisdom. At the same time we must go among people in order to attain experiential understanding. When we go among people, we help each other to reach attainment. The Buddha wished to save the world. He knew transforming only Himself was not enough. He must give rise to infinity from one.
Actually, infinite teachings are all produced from one principle. Helping everyone to understand this principle must begin with one individual who spreads the Dharma to everyone. When everyone can understand this principle, they will then continue on to bring purity to people’s hearts and help them eliminate their afflictions. Then the world can be saved. This is known as “saving the world”. We are not just saving people. In the world, we must [work] over a long time, throughout vast spaces and among people. To save the world, we must seize the time we have. Throughout this great space and in all our interpersonal relationships, we can come in contact with the true principles and attain the Buddha-Dharma. So, we must constantly sow seeds in this world. We must keep using great causes and conditions to cultivate great roots and great capabilities. Only when people’s roots are deep will they be able to comprehend the great path. To comprehend the great path, we must form the supreme aspiration. When we comprehend the great path and form the supreme aspiration, we can truly delve deeply into the sutra treasury and thoroughly understand the principles. When we thoroughly understand the principles, then we have wisdom like the ocean. Only with this much wisdom can we adapt to sentient beings’ capabilities and transform them. Then we will be without any hindrances. These are all connected principles. This is how the Buddha described for everyone His past spiritual practice, of how He had come to where He was. He taught of His own causes and conditions so everyone could understand this principle. This is how Sakyamuni Buddha constantly taught the Dharma in the world, through matters, appearances and analogies, to help us to understand that The Buddha is beyond compare in the heavens above and in all that is below. Throughout the worlds of the ten directions, He is matchless. Of all I have seen in the world, there is nothing at all that is like the Buddha. The origin of this verse should trace back to Pusya Buddha’s era, when [Sakyamuni Bodhisattva], in his spiritual practice, attained his greatest realization.
So, we should earnestly listen to the Dharma, listen to the Great Dharma and cultivate great practices. These are all causes and conditions form our previous lifetimes, our affinities with Sakyamuni Buddha from being transformed by accepting the Dharma He taught. It was dust-inked kalpas ago that Sakyamuni Buddha, in the time of Great Unhindered Buddha, formed great aspirations and asked that Buddha to turn the Dharma-wheel. This is why we had the causes and conditions to be able to receive the teachings from the 16 novices. This has continued up until now. We should understand these things clearly.
The previous sutra passage says, They listened to the Dharma from me. There were so many, 600 trillion sentient beings, as numerous as the Ganges’ sands. From then on, they constantly listened to the Dharma, lifetime after lifetime. It was “in order to attain” Anuttara-samyak-sambodhi. He hoped that everyone would attain supreme, universal and perfect enlightenment.
They listened to the Dharma from me in order to attain Anuttara-samyak-sambodhi. Of these many sentient beings, today there are some who abide at the stage of Hearers. I always teach and transform them so they can attain Anuttara-samyak-sambodhi. These people and others should apply this Dharma to gradually enter the path to Buddhahood. Why is this so? The Tathagata’s wisdom is hard to believe and hard to understand.
Of these many sentient beings, today there are still some who abide at the stage of Hearers. Although the 16 novices were teaching the Great Dharma back then, after everyone listened to it, there were still some among them who again retreated from the Great to the Small. We talked about this yesterday. So, lifetime after lifetime they had been drifting aimlessly, while from that time, the 16 novices, lifetime after lifetime, were continuously trying to transform us. So now, at the time when Sakyamuni Buddha attained Buddhahood, there were still many at the Dharma-assembly who remained at the stage of Hearers, who had not yet formed great aspirations. The Bodhisattvas who formed great aspirations were all the same; having great aspirations life after life they would form affinities with sentient beings. yet, there were still those only practicing for their own benefit. Who were unwilling to benefit others. These were the Hearers they still remained stuck there. Sakyamuni Buddha said, I always teach and transform them so they can attain Anuttara-samyak-sambodhi. He had always taught like that, lifetime after lifetime. He had taught and transformed like that for a long time. Those who accepted these teachings thus began transforming others and forming great aspirations as soon as they hear the Dharma, they can form great aspirations and out their great vows into action to transform sentient beings. those who were stuck focusing on the themselves now likewise remained as Hearers.
So, “These people and others should apply this Dharma to gradually enter the path to Buddhahood”. This is how these people were; they gradually began to listen to the Dharma anew and gradually began to enter the Buddha’s principles. Why was this? Why is this so? the Tathagata’s wisdom is hard to believe and hard to understand. Though we want to comprehend the Buddha’s wisdom, truly we ordinary beings are so far from the Buddha’s wisdom. even if we have formed Bodhisattva-aspirations, have understood and have begun going into action to transform and deliver sentient beings, our minds our minds are still not able to use Samadhi and wisdom to settle down. Then it will still be the same; as we walk the Bodhisattva-path, we will still sometimes retreat from the Great to the Small. This is because unenlightened beings’ samadhi and wisdom are still not firm. Even if they form great aspirations, their Samadhi and wisdom is still not mature. Their understanding of the Dharma is such that for lifetime after lifetime, they remain stuck in practicing. Their great aspirations and vows to go among others have not yet arisen, have not yet started. So, those sentient beings still remain stuck at the same level. Even though the Buddha may consistently teach them the Great Dharma in hopes that everyone will attain supreme and universal enlightenment, the multitudes of sentient beings still have no way to completely bring all of their strengths together. They still have both strengths and weaknesses. At that time is the Buddha then speaking this next passage.
At that time, those countless sentient beings, as many as the Ganges’ sands, whom I transformed are now all of you bhiksus, as well as those disciples who will be Hearers in future lifetimes after I have entered Parinirvana’
In that time, countless kalpas past at Great Unhindered Buddha’s Dharma-assembly, those countless sentient beings, as numerous as the sands of the Ganges, are now all of you here before me. They are you bhiksus who are now at my Dharma-assembly listening to the teachings and even those “after I have entered Parinirvana”. Sakyamuni Buddha taught that those who were accepting the Dharma now were those whom He had formed affinities with in the past. It was not just those present then, either. Even after He entered Parinirvana, there were still those who would be Hearer-disciples in future lifetimes. It would be the same. All are those He had formed affinities with in the past, during the era of the 16 princes. These associators who form affinities with Him in the past, present and future, over the course of many lifetimes, would still need to practice the Buddha-Dharma of Sakyamuni Buddha. this is what the Buddha told us. In Wisdom Superior Buddha’s era, The 16 Bodhisattva-novices had transformed sentient beings as numerous as the Ganges’ sands.
At that time, those countless sentient beings, as many as the Ganges’ sands, whom I transformed: At that time Great Unhindered [Buddha] and 16 Bodhisattva-novices had transformed sentient beings as numerous as the Ganges’ sands.
We should becoming even more and more firm in our faith that we have been forming affinities with the Buddha for a truly long time! Sakyamuni Buddha, from the time He was one of the 16 novices all the way until now, has never left us, nor has He ever abandoned us. Lifetime after lifetime, neither His transformation-body, His Dharma-body, nor His Dharma have ever ceased. Lifetime after lifetime, sentient beings learn from His teachings. We should truly believe this. Listening to the Dharma, especially to the Great Dharma, brings joy to our hearts, so we single-mindedly wish to advance forward. This is like now; though we are teaching the Great Dharma in the present, in this modern era some take great joy in hearing it. We have been going through it slowly, over a long time.
So, very few people want to teach this sutra, as it is very long. To listen to the entire sutra, to the entire sutra from beginning to end, is indeed very difficult. If we are joyful, we can listen a long time. In the beginning we feel, “I am joyful”. I am certain that I can practice the Great Vehicle Dharma, that I can practice the Bodhisattva-path! But as more time goes on, the easier it is to become lax, to retreat from the Great to the Small. It is the same as this. If you are able to, from the start maintain such passion without stopping, you are few and far between I think.
However, there are many who start again and stop again. Because of this, it takes them a very long time. So, it says, [They] are all of you bhiksus, as well as those in future lives.
[They] are all of you bhiksus, as well as those in future lives after I enter Parinirvana: The Buddha earnestly exhorted all bhiksus at the Vulture Peak Assembly, since after He entered Parinirvana, there were to be the future eras of Right Dharma, Dharma-semblance and Dharma-degeneration.
All listened to the Dharma there at the assembly, but had yet to awaken their great aspirations. After they form great aspirations and begin progressing upon the Bodhisattva-path, it will still take them a very long time. Even with these teachings in the future, after listening to it, accepting it and forming aspirations in this way, they still remain stuck, or even retreat from the Great to the Small. They will certainly become a continuous cycle. Therefore, those who attained Buddhahood and realized the path to enlightenment are very few. To truly attain the same perspective…. The Buddha-wisdom is hard to understand. The Buddha’s understanding and views are indeed very rare to attain and precious. This is something few of us have the patience for. When Sakyamuni Buddha engaged in spiritual practice, His mind remained unwavering for seven days and seven nights. Body and mind unmoving, He concentrated only upon that verse. Could our own minds remain unshakeable like that throughout seven days and seven nights? Is this something we ourselves could do? That might be difficult! Thus it says that comprehending the path to Buddhahood is difficult and sharing the same understanding and views as the Buddha is equally difficult.
It is difficult, but not impossible. It is just that we are not firm in our resolve. So the Buddha, as earnestly as He could, constantly reminded and instructed those bhiksus at the Vulture Peak Assembly. He continually reminded the bhiksus, continually exhorted them. There would be disciples in the future, disciples who would have faith in the Buddha. After the Buddha entered Parinirvana, those disciples with faith in the Buddha-Dharma would go through the era of Right Dharma. The time when the Buddha is in the world and soon after He passes into Parinirvana is when Right Dharma is in the world. After the era of Right Dharma eventually passes, that is the era of Dharma-semblance, where all that remains are forms and images. The numbers of those practicing the Buddha-Dharma gradually decreases. This continues until we enter the era of Dharma-degeneration, the evil world of Five Turbidities. Each of these lasts a long time. Our era of Right Dharma lasted 1000 years and the era Dharma-semblance, also 1000 years. Since the Buddha entered Parinirvana, it has already been more than 2000 years, so we are now in the era of Dharma-degeneration.
Therefore, after the Buddha entered Parinirvana, it went from Right Dharma to Dharma-semblance to the era of Dharma-degeneration. These sentient beings are those who, in the time of Wisdom Superior Buddha, had formed affinities with Sakyamuni Buddha. From the past, up to the present and into the future, He again continued to constantly deliver and transform sentient beings. So, when the Buddha was preparing to enter Parinirvana, He had things He wished to entrust. He told everyone, Now after I enter Parinirvana, this Dharma must be passed on. Regardless of whether it is the era of Right Dharma, Dharma-semblance or Dharma-degeneration, in those future lifetimes there will still be Hearer-disciples. They too will engage in spiritual practice, but will only seek to awaken themselves. Those who form great aspirations to go among people will become fewer and fewer. This is what the Buddha was worried about.
[They are] those disciples who will be Hearers in their future lives: Even up to lifetimes in the distant future, such disciples who will be Hearers are those whom He had not completely transformed in the past. This is saying: Who are the sentient beings that I have transformed in the past? They are you bhiksus now, as well as the disciples who will be Hearers in the future.
Even up to lifetimes in the distant future, such disciples who will be Hearers are those whom He had not completely transformed in the past. These are the beings He formed affinities with in ancient times, dust-inked kalpas ago. Lifetime after lifetime, He had continuously taught and transformed them and formed affinities with them. This is saying “I, Sakyamuni Buddha”. This is Sakyamuni Buddha speaking. These are the sentient beings that I transformed in the past. These sentient beings that were delivered and transformed in the past, where are they “now”? Just who are those sentient beings now? They are you bhiksus now as well as the disciples who will be Hearers in the future. These were all the sentient beings who had formed affinities with Him back then. Those engaged in spiritual practice in His place of enlightenment then, as well as those who would form aspirations were all the assembly He had formed affinities with during past lifetimes. These sentient beings, in past lifetimes, means all had certainly heard the Dharma many times. What they heard was the Great Vehicle Dharma, but because they were cowardly and weak, they were fearful and afraid. They were afraid that if they went among people, they would again become defiled. It was not easy for me to get rid of my ignorance and afflictions. When it comes to the world, I no longer have any desires. If I go among people, won’t ignorance and desire arise again in me? They had no confidence in themselves. So, perhaps “due to being cowardly and weak,” they worried for themselves; they were afraid, afraid that by going among people, they would become influenced by others. So, they dared not take on such responsibility. They never imagined they had the strength. They all said, “I don’t have that much strength”. It is impossible for me to shoulder those kinds of responsibilities. This is what they were like. Everyone has hidden potential. Is there anyone without strength? Everyone has the strength, it is just that we have habitual tendencies, just that we have always had much too weak of a belief in ourselves. So, when it came to shouldering responsibilities, they showed little interest; they were unwilling. So, “They have now retreated” and fallen into the state of Hearers.
These sentient beings, in past lifetimes, had already sufficiently heard the Great Vehicle, yet perhaps due to being cowardly and weak, they have now retreated and fallen into the state of Hearers. Or they may fundamentally be Bodhisattvas who, in order to teach through manifestation, are now concealing themselves as Hearers. They abide together with the Buddha’s disciples who are Hearers, however He still constantly teaches them with the Great Vehicle Dharma to enable them to eventually and gradually enter the path to Buddhahood.
Those listening to the Great Dharma were cowardly and weak. Lacking confidence in themselves, they retreated, thereby falling into the state of Hearers. They originally sought supreme, universal and perfect enlightenment, but they felt difficulties begin piling up, so they again slipped back to the stage of Hearers, where listening to the Dharma was good enough. They would do their best to understand whatever they could. Through understanding the Dharma, they could get rid of their own ignorance, and that was enough for them. Although we listened to the Great Dharma in the past, we again lost our spiritual aspirations. Or, perhaps they were originally Bodhisattvas who had formed great aspirations from the start and continually practiced the Bodhisattva-path. Lifetime after lifetime they gave to help the world’s suffering sentient beings, to relieve them of suffering. These are Bodhisattvas, Bodhisattvas in the world. They are inseparable from the world. Thus Bodhisattvas are in the world. So “In order to teach through manifestation,” [they] are now concealing themselves as Hearers. They are just like the other Hearers, they go everywhere to seek the Dharma, go everywhere to experience it. They live together with the other Hearers. They teach the Dharma in the world, while living toghther with other disciples. So, “They abide together with” the Buddha’s disciples who are Hearers. They are the same as the other disciples; their monastic lifestyle is identical to all the others. They abide with other disciples who are Hearers, however, He still constantly teaches them with the Great Vehicle Dharma. With all of His disciples, He similarly taught and transformed through the Great Vehicle Dharma, hoping that everyone would gradually enter the Great Dharma, the path to Buddhahood. Sentient beings are so widespread. They are so widespread, and the Tathagata’s teachings are supreme. The Buddha-Dharma is supreme, so profound. The Buddha’s wisdom is indeed difficult for the average person to understand and believe in. For ordinary people to have faith and understanding in the Buddha’s wisdom is truly very difficult. Sentient beings are so varied and widespread; they are vast and boundless. There are myriad sentient beings. The Buddha-Dharma is the most supreme; the wisdom of the Buddha is indeed difficult for us to have faith in and understand.
Sentient beings are numerous and widespread; the Tathagata-Dharma is supreme. The Buddha’s wisdom is not easy to believe in and understand. One must gradually learn and be permeated by it over a long period of time. Then one can be clear about one’s past causes. Before the Lotus Dharma-assembly, the Tathagata taught the prajna sutras and others. These were skillful means, which were intended to secretly transform through the Great Vehicle.
The text has already remarked many times on the difficulty of attaining faith and understanding. This is how profound the Buddha-Dharma is For us to understand it Is truly not easy at all. We must go through a very long time of learning and being permeated by it. Without a long period of learning and being permeated by it, it will be impossible to achieve any realizations. This is the only way we can begin to understand the causes and conditions of our past lives, how we created affinities in our past lives, how we formed aspirations, how we made vows and how we practiced the Budhisattva-path. We must follow the great path all along the way. Only then will we not [be tempted to] stop again or retreat from the Great to the Small. We should make use of this long period of time to learn and be permeated; only then can we cause the seeds of our initial aspirations to continue on and never become confused again. Before the Lotus Dharma-assembly the Tathagata taught the Prajna sutra and others. The Agama, the Vaipulya and Prajna sutras were used by the Buddha to adapt to our capabilities. His approach was always gradual He kept hoping all would gradually draw near and that we all would gradually advance forward. The Agama was a limited teaching which He used to adapt to people’s capabilities. It was in the Vaipulya teachings where He began awakening the Buddha-nature in everyone. He used the Prajna to teach us how everything in life is illusory, like the morning dew, or a flash of lighting, and that we should remain unattached. However, it was when He got to the Lotus Sutra that He returned to the wondrous existence in true emptiness, so we could perfect the wisdom of enlightenment. The wisdom of enlightenment is wondrous existence. What we seek is the Buddha’s understanding and views. That wondrous existence is the wisdom that penetrates the Dharma-realms of the universe, there is nothing we do not know, nothing we do not understand. This is what we should be seeking. So, we should be mindful in sowing seeds of goodness in every thought. Our roots cannot be shallow. We must help them penetrate more deeply. The Buddha is beyond compare in the heavens above and in all that is below. We should know by now that wisdom like the Buddha’s is not impossible to achieve. Difficult to understand does not mean we will never understand. We definitely can understand it, we just need to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
