Explanations by Master Cheng-Yan
Subject: The Enlightened One Taught the Lotus Sutra(無上正覺 當說法華 )
Date: June.07.2017
“Supreme and universal enlightenment is called all-encompassing wisdom. With the One Vehicle’s right direction, the Buddha was one without error. He cited dust-inked kalpas in the past with Great Unhindered Wisdom Superior Buddha, who was the guiding teacher of all Buddhas and in accord with the pure door of Bodhi.”
Let us all think back together, since we are already done explaining the Chapter on the Parable of the Conjured City. Next is the Chapter on 500 Disciples Receiving Predictions. I want to use these two days to think back on [what was happened] since the Introductory Chapter. When we listen to the teachings, we must not let it be like water and just always flow past. The water must enter our hearts and nourish them. We must listen to the Dharma every day, remember it at all times and apply it every moment. The Dharma is something for us to listen to, to remember and to put into practice. Then we are truly taking the Buddha-Dharma to heart. We know that “supreme and universal enlightenment” refers to all-encompassing wisdom. Sakyamuni Buddha came to the world for one great cause, which was to share with all of us that everyone inherently has “all-encompassing wisdom”. We should have faith in this. Every day I tell everyone that we must have faith in the depth of our hearts; we must firmly believe that all of us also have “all-encompassing wisdom” equal to the Buddha’s. This is the Buddha-wisdom. However, we are still far from the Buddha’s level. The Buddha already has universal enlightenment. He mindfully engaged in spiritual practice not only for one single lifetime, but for dust-inked kalpas, lifetime after lifetime. Everything that He practiced was “the One Vehicle’s right direction.” After He accepted that Buddha’s teachings, He firmly formed great aspirations and made great vows. He was single-minded in His resolve; what He sought was the One Vehicle, and He never deviated in His direction. Lifetime after lifetime, He followed the direction of the Right Dharma of the One Vehicle. He never deviated from this. “Without error” means He did not deviate at all. He attained Buddhahood over 2500 years ago. In the kingdom of Kapilavastu, Prince Siddhartha awakened to the impermanence, suffering and emptiness of life. He realized where we come from and where we go in life. In this present fragmentary life, He wanted to have an everlasting experience and understanding of the source of life. So, He went to investigate. He had to work hard and establish His resolve. Then He finally reached enlightenment. This was the appearance He manifested in coming to the world. He manifested being born into a wealthy and noble family. He manifested making up His mind and manifested engaging in ascetic practice. He endured all kinds of conditioned and unconditioned phenomena, experienced nature out in the world. This is not something ordinary people could endure. He endured total lack of material goods. Throughout His ascetic practice, He was able to be accepting. With everything He had to endure, He accepted it, until the day eventually came that, in a tranquil state, He saw the morning star in the night sky. His state of mind converged with the starlight in the sky. Suddenly everything became open and clear. The true principles of all things in the universe completely entered His ocean of enlightenment, His intrinsic nature. This ocean of enlightened wisdom, this sea of wisdom, is so vast. It is as boundless as the sky, endless as the ocean; with His mind wide open, He discovered the truths of life and awakened to the true principles of all things. His mind was so free and at ease and filled with such joy. He hoped to be able to share this with everyone.
However, there was no way; sentient beings were unable to comprehend it. He considered things in many different ways. So, regathering Himself from the Avatamsaka state, He went among the people. He considered which methods to use in facing ordinary people of the world so that He could teach the Dharma which ordinary people could accept. This was more than 2500 years ago. In what is now Nepal, which was then called the kingdom of Kapilavastu, Prince Siddhartha engaged in spiritual practice, became enlightened and attained Buddhahood. This is how it happened. “With the One Vehicle’s right direction, the Buddha was one without error.” He is the Great Enlightened One, free from errors.
Since Beginningless Time, He taught according to all beings’ capacities. With the Small Vehicle and the Middle Vehicle, He taught like this since the beginning. However, He could do nothing about the short lifespan in the human realm. When causes can conditions matured, He had no choice but to change focus and reveal His original intention, which was to teach everyone about the Buddha’s spiritual state. So, He began by teaching the Lotus Sutra. The Lotus Sutra is the Buddha’s original intent, the same path every Buddha follows. It is the same for every Buddha. So, in the Chapter on the Parable of the Conjured City He began to proclaim and openly teach the true Dharma to everyone. He cited what had happened for dust-inked kalpas. Where can we find the original source, Great Unhindered Wisdom Superior Buddha? Do you all know this? Where? In our minds. In every person, the nature of True Suchness has existed since Beginningless Time, has existed for dust-inked kalpas, since Beginningless Time. This is the true principles. As we read the sutra, if we can understand the principles, we will not get stuck splitting hairs. If we just look at he events, a very long time ago there was one Great Unhindered Wisdom Superior Buddha. “Great Unhindered” means without obstacles. He had infinite wisdom. No one could surpass Him in wisdom. This is something everyone intrinsically has. Thus, He was “the guiding teacher of all Buddhas”. At the 16 princes had become monastic and requested that He turn the Dharma-wheel, the Buddha expounded the Dharma for them. What these 16 novices sought was the great teachings of “the One Vehicle’s right direction”. So, Great Unhindered Wisdom Superior Buddha expounded the Lotus Sutra for the 16 novices and the entire assembly. He taught the Great Dharma for a long time. After He finished teaching the Lotus Sutra, He entered His mediation room for 84,000 kalpas. This period of time was to help the 16 novices develop. Then they could each lead those with whom they had affinities and begin to explain the Lotus Sutra, the Right Dharma of the One Vehicle. This was how He helped the 16 novices develop. Now, throughout the ten directions. They have all attained Buddhahood. One of Them, the 16th novice, was our Sakyamuni Buddha, who attained Buddhahood in the Saha World. This is “the guiding teacher of all Buddhas”. These Buddhas who are now teaching the Dharma in the ten directions were once spiritual practitioners in Great Unhindered Buddha’s Dharma-assembly. Now They are already “in accord with the pure door of Bodhi.” The doors of Their hearts are all open; They all awakened and attained Buddhahood. The process of attaining Buddhahood requires a very long time, so we must all put our hearts into this. Throughout this time, They have transformed so many sentient beings. Over a long period of time, we will naturally have more opportunities to come into contact with people. Once we encounter people, we will form many affinities.
I often share with everyone the history of each day, [what happened] today in history. On this day in history, we know that on January 4, 1992, today’s date, in Anhui Province, the Tzu Chi village in Quanjiao officially opened. There were 945 households in the village. Why was it that more than 20 years ago. Tzu Chi established a village in that place? We must go back in time, to 1991, to the flood in eastern China. There was flooding in the eastern region of China. Looking back in time, the course of history is very long. It was that year that we started to do work in China and provide immediate aid. I am very grateful! There were many people with loving hearts who brought their small contributions together, donating their money and their efforts to help us provide emergency relief for this flood. [The disaster] was extremely severe. I am also very grateful to our Living Bodhisattvas. Back in that time, people were very apprehensive, as it was our first time going to mainland China. That was in 1991. In that period of time, in addition to providing disaster relief, we saw many people who were left homeless; what could we do? We quickly started interacting with the local leaders, interacting with the local leaders, communicating with them. We hoped we could contribute our efforts to help stabilize those were left homeless. Finally, this resonated with the local leaders’ compassion. With “universal compassion,” they recognized that the weather was so cold and there so many homeless disaster survivors. There were people willing to help, so in several provinces, they swiftly allocated land in different counties. Then we prepared, without delay, to find ways to build homes for them. So, it was on October 14, in 1991, that we first prepared to break ground. That year was especially cold. When December came, we could see that it had snowed quite heavily. As foot the houses that we wanted to build, we hoped that these could serve as their permanent housing.
Some people were reflecting on these past events, such as Mr. Gary Ho, who was on Da Ai TV a short while ago. He reflected back on that time when I wanted to build homes for them. We all had a meeting and people suggested what kinds of houses to build or how they could be constructed. They could be put up using corrugated iron. These were their suggestions. I said, “If we build these kinds of houses, would you want to live in them? Would you be willing to live in them?” When I asked them this question, everyone was silent; nobody dared to reply. So, I just said, “The ideal house that I would build for them is the one that will last forever. I want to build them a home that we would want to live in”. This is our ideal; this is what we wanted to do for them. How would we build them? We began to plan [the construction]. I said, “We hope that the first, second and third generation, generation after generation, will be able to live in these lasting houses”. Everyone thought, “If Master has made a decision, then we will all do our best to comply and put our strength together. If it is the right thing, we should just do it”. Where was the money? I did not know. But did we have the heart to do it? Yes, so everyone needed to put their hearts into this. Those with money could donate and those with strength could volunteer. Some had to be willing to travel back and forth to visit and help those people. Did people come out [to help]? Yes. There were three or four Faith Corps Bodhisattvas who stationed themselves there. There were three or four Tzu Chi commissioners who stayed there for a long time, for many months. During that period, the weather got colder and colder. We broke ground in October. It became colder and colder; we kept hearing the report coming back. I said, “We should work to quickly get it done”. So they said, “For that many workers, we need to mobilize the locals”. With an order from the [local] leaders, 5000 or so workers were mobilized. They “rushed on sunny days, battled on rainy days”. This was their slogan they lit lamps to work through the night and worked like this for two months until New Year’s. On the 14th day of the first lunar month, they completed the housing. From four townships and 14 villages, combined there were 945 households. Everyone had a house to live in. they were able to move in and celebrate Chines New Year. They did not need to fear the cold weather because [we sent] thick blankets and so on. They had everything they needed. We prepared all the appropriate things for them to get through the winter.
They were delighted and began to officially move in. The official move in was quite lively. Some not only moved in but also got married. Why did they get married so quickly after moving? They said, “if you have a house, you have a wife”. Some say, “If you have land and you have a house, then you will have someone to marry”. Thinking back to that time, that sight was truly heart-warming and joyful. The entire village was bustling with excitement. There were percussion troupes and brides with their dowries. Some brought the things that we gave them, such an abundance of supplies for them as they moved into their new houses. Actually, on the fourth day of the new year, they were able to move in. Once they received the title, they could formally move in. Thus so many people were able to live safe and stable lives there. So, in Quanjiao, Anhui Province as well as [Henan’s] Gushi and Xixian, we started holding winter distributions. Starting from that year, around this time, we would go there for winter distributions. At the winter distribution this time, over 64,000 people received winter jackets, rice and so on, very abundant [aid]. There were blankets and everything else. Since 1991, this has been held every year. On this date in our history, these two milestone events happened. So much time has already passed; actually, it had been over 20 years. How could we possibly calculate [the aid given]? Other than building those houses, we have built many Tzu Chi villages as well as many schools. We have held many winter distributions as well as disaster [distributions]. How much is it? We cannot calculate it. It is the same idea; these are countless amounts, because it has been a long time. If we wanted to count, it would take a long time.
In summary, over this long time, we inspired the love in more and more people’s hearts. With their aspirations and strength, they dedicated themselves in that place, so the locals were inspired by these feelings of “extending compassion and spreading great love”. This year there were more than 700 people who came from China to be certified. They have already become Tzu Chi volunteers. That was just this year; how many people have been certified over the years? This is how we have spread the seeds of love there.
So, over this long time, [many people] naturally accepted the Dharma to “Refrain from all evil, practice all that is good”. “Practicing all that is good” is the Dharma. In this way, there are also many people who have accepted the Dharma. So, we must understand that this is how the Buddha-Dharma is; it gives us ways to benefit people and create goo affinities. We must seize our time and constantly serve others. The Lotus Sutra beings with the Introductory Chapter. Do we remember the Introductory Chapter? Before teaching the Lotus Sutra, He first taught the Sutra of Infinite Meanings. Afterwards, the Dharma-assembly did not disperse. The Buddha entered Samadhi and emitted light from between His browns in an auspicious sign. Therefore, everyone started having all kinds of discussions. The Buddha was in a meditative state, light emitting from between His brows. What kind of Dharma did He have that He wished to remind us of and explain again? Everyone looked at each other.
Thus, questions arose in them, and because of this, Maitreya Bodhisattva asked Manjusri Bodhisattva. On everyone’s behalf he brought up these doubts to Manjusri. Only Manjusri could explain the past causes and conditions. He knew the intent behind why the Buddha was now emitting light and showing other auspicious signs and even understood the past causes. So, Maitreya started to ask questions; he asked Manjusri Bodhisattva. Manjusri began explaining that, in the past, there were 20,000 Sun-Moon-Lamp Radiant Buddhas. They were all called Sun-Moon-Lamp Radiant Buddha. In the past, so many appeared, one after another. They were all called Sun-Moon-Lamp Radiant. For one Buddha to manifest in the world, a very long time must pass. It takes a long time before a Buddha will appear. Think about it, 20,000 Buddhas were born one after another, all called Sun-Moon-Lamp Radiant Buddha. They had the same surname of Bharadvaja.
After these 20,000 Buddhas appeared in the world they very last Sun-Moon-Lamp Radiant Buddha, before renouncing the lay life, had fathered eight princes. After renouncing the lay life, He engaged in practice and attained Buddhahood. The eight princes saw their father attain Buddhahood. The teachings He expounded really made sense, so they too yearned to engage in spiritual practice so that they too could comprehend the true principles of the universe. So, the eight princes asked to become monastics.
Meanwhile, the Buddha constantly taught the Dharma among the Bodhisattvas, and there was a Bodhisattvas named Wondrous Light Wondrous Light Bodhisattva was a disciple of this Buddha and had taken in much Dharma. When the eight princes renounced the lay life, the Buddha asked Wondrous Light Bodhisattva to earnestly guide the eight princes because Sun-Moon-Lamp Radiant Buddha ultimately would have to enter Parinirvana. So, after Sun-Moon-Lamp Radiant Buddha finished expounding the Lotus Sutra, He left it to Wondrous Light Bodhisattva to repeat the teachings of the Lotus Sutra for the eight princes, to [share] His awakenings so that everyone could accept it. In this way, all Buddha share the same path. [Manjusri] explained the Buddha’s reasons for expounding the Lotus Sutra in a very broad sense. This sutra passage is also quite long.
In the first chapter, the introductory Chapter, He first emitted light from between His brows. The assembly thus gave rise to doubts. Therefore Maltreya asked Manjusri about the reasons for this. Manjusri explained how in the past, there were 20,000 Sun-Moon-Lamp Radiant Buddhas, and the last one taught for 60 small kalpas. He had fathered eight princes. With words of confirmations, He was about teach the Lotus Sutra. This is the initiation of a sutra, its origin and introduction, so this is called the introductory Chapter.
This was the start of the initiation of this sutra. Since we want to talk about the Lotus Sutra, how did the Lotus Sutra begin? After expounding the Sutra of infinite Meanings, the Buddha then entered the state of Samadhi. Why did He want to expound the Lotus Sutra? Maltreva asked Manjusri this question, and Manjusri explained how all Buddhas share the same path. Of the 20,000 Sun-Moon-Lamp Radiant Buddhas, every Buddha appeared in the world and all went through this same process, from the Small to the Middle to the Great Vehicle, all the way to the Lotus Sutra. This served as the introductory Chapter; this is the beginning of the introductory Chapter.
The Chapter on Skillful Means is when, “For those with superior capabilities, the Buddha explained the Three Vehicles and One Vehicle.” Thus is in the Chapter on Skillful Means.
In the second chapter, on Skillful Means, for those of superior capabilities, the Buddha explained the Three Vehicles and One Vehicle. He opened up the provisional teachings of the Three Vehicles to reveal the truth of the One Vehicle. This is what it states in the Chapter on Skillful Means. Thus Sariputra was given a prediction.
The Buddha always wanted to start teaching about the spiritual state of the Buddha, about all-encompassing wisdom. As for the Buddha’s wisdom and His spiritual state, He used all kinds of methods to inspire people to delight in the Buddha-Dharma and seek to take the Buddha-Dharma to heart. We ourselves also have this kind of wisdom. Unfortunately, no one was able to understand how. He kept [leading everyone] to the Great Vehicle and inspiring people to form great aspirations. So, “He opened up the provisional teachings of the Three Vehicle to reveal the truth of the One Vehicle.” This was in the Chapter on Skillful Means. He explained the Three Vehicles skillful means for us to know the True Dharma of the One Vehicle. This is the Buddha-wisdom, the Buddha’s all encompassing wisdom. This is the One Vehicle Dharma, what is discussed in the Chapter on Skillful Means. It is also what Sariputra finally realized. So, among the Buddha’s disciples, Sariputra was foremost in wisdom and was the first to receive predictions of Buddhahood.
The third chapter, the Chapter on Parables, was for those of average capabilities who had not awakened in the previous cycle of teaching the Dharma. The three carts that He initially promised represent the giving of the provisional, while the great cart that He later bestowed was the revealing of the true.
Next was the Chapter on Parables. Do you still remember? It was “for those of average capabilities”, those who did not understand the Dharma previously mentioned, which was the Chapter on Skillful Means. At that time, they did not yet understand; only Saripura understood. Other people had not yet understood, so He began to explain the Chapter Parables, using all Kinds of analogies of the world, all kinds of evil beasts and so on, the dangers and difficulties of life, and the burning house, how the Three Realms are like a burning house and so on. In this process of teaching the provisional, He ultimately encouraged them to choose the great white ox-cart of the Great Vehicle, bestowing the great cart to reveal the truth.
The fourth chapter, the Chapter on Faith and Understanding, is, for the Chapter on Parables, the second stage of comprehending the teachings. When those of average capabilities first heard the Dharma taught in the Chapter on Skillful Means, though they humbly believed in and accepted it, they could not yet awaken to its meaning. Based on the strength of their faith, they gave rise to true understanding, so the [chapter] is named Faith and understanding.
The Chapter on Faith and Understanding served as a second understanding of the Chapter on Parables. The Chapter on Faith and Understanding is four disciples of the Buddha describing an analogy of how they were like a poor son. This refers to people with average capabilities. When they first heard the teachings of the Chapter on Skillful Means and saw Sriputra receive predictions of Buddhahood, they wanted to earnestly accept [these teachings]. But arriving in the Chapter on Skillful Means, they could not yet awaken. So, at that time, they still needed to have faith. The Chapter on Faith and Understanding expresses their faith and willingness to accept the Dharma of the One Vehicle. Hence there is the Chapter on Faith and Understanding. The Chapter on Medicinal Plants uses an analogy to describe the capacities of the practitioners of the Three Vehicles.
The fifth chapter, the Chapter on Medicinal Plants, uses analogies to describe the capacities of practitioners of the three Vehicles. There are three kinds of plants, the small plants, the average plants and the great plants. The small plants refer to heavenly beings and humans. Average plants refer to Hearers and Solitary Realizers. Great plants refer to Bodhisattvas of the pitaka teachings.
We explained at that time about the practitioners of the Three Vehicles. There are three kinds of medicinal plants, small, average and great plants, which are analogies for our capacities. Small plants refer to heavenly beings and humans. Our capacities are like those of small plants, very limited. Average plants are Hearers and Solitary Realizers. When it comes to accepting the Dharma, to the Dharma we ordinary people can accept, even if so much Dharma is taught to everyone, the Dharma we actually accept is like what a small plant can accept; that is all. Hearers and Solitary Realizers are average plants. Great plants are analogies for Bodhisattvas of the pitaka teachings. People who form Bodhisattva-aspirations begin to have Great Dharma in their hearts. Those willing to form great aspirations and enter the Great Dharma are the people with great capabilities, just like [small and big] trees.
Though medicinal plants may differ in size, if they are nourished by the clouds and rain, all will be able to flourish and thrive and all can cure myriad illnesses. This is an analogy for the practitioners of the Three Vehicles. Though their roots and capacities differ, if they are graced by the Tathagata’s clouds of loving-kindness that give nourishing Dharma-rain, they can become great medicine kings and universally save all kinds of beings. Thus, medicinal plants are used as an analogy.
“Though medicinal plants may differ in size, if they ae nourished by the cloud and rain, all will be able to flourish and thrive.” They will grow to be abundant and flourishing. Their branches will develop and leaves will grow. So, these medicinal plants are able to “cure myriad illnesses”. These plants, like many things in the world, can serve as medicine. So, we have an abundance; there are many medicines that treat illnesses. Therefore, they used this as an analogy for practitioners of the Three Vehicles. “Though their roots and capacities differ,” if they can receive “the Tathagata’s clouds of loving-kindness that give nourishing Dharma-rain,” they can become medicine-kings. The Tathagata is like a great medicine-king. He uses clouds of loving-kindness and a rain of Dharma to nurture the average and great plants on earth. He has an abundant understanding of all these medicines. The Buddha is like a great medicine-king, able to use small and great medicinal plants to cure the illnesses of all living beings. So, He can “universally save all kinds of beings.” He can save all sentient beings universally. Thus, He used medicinal plants as an analogy.
In the sixth chapter, the Chapter on Bestowing Predictions, through the three cycles of teaching the Dharma in the method of the manifest, the teachings with analogies helped those of average capabilities like Kasyapa and the others, the four great Hearers, to turn from the Small to the Great. The Buddha told these four people that they would attain Buddhahood in the future, which appears in the Chapter on Bestowing Predictions.
Next in the Chapter on Bestowing Predictions. Does everyone still remember the four people who came to request the Dharma? Kasyapa, Subhuti, Katyayana and Maudgalyayana all received predictions of Buddhahood in sequence, which is recorded in the Chapter on Bestowing Predictions. “You have faith and understanding, just like the plants and trees on the earth. In this way, you have accepted the Dharma. You can be unhindered in body and mind, so you have hope of attaining Buddhahood.”
The seventh chapter, the Chapter on the Parable of the Conjured City, was the cycle of using the causes and conditions of past lives. The Buddha, for those of limited capabilities who could not understand the previous teachings, then taught of past lives. They had, during the time of Great Unhindered Wisdom Superior Buddha, together planted the seeds of the One Vehicle, which would enable them to attain awakening. This was what it talked about in the Chapter on the Parable of the Conjured City.
The Chapter of the Conjured City was when Sakyamuni Buddha taught about the causes and conditions of past lives, which had already been fulfilled. This cycle was now complete. Dust-inked kalpas ago, there were 16 novices. The 16th novice had already attained Buddhahood and already expounded the Dharma to us. This is the present Buddha, Sakyamuni. He taught it for people with limited capabilities, who could not understand the previous Dharma. He observed that this was such great and profound Dharma, a kind of mental state or realization, but no one was yet able to experience it. This was due to sentient beings’ small capacities. This Dharma is supreme, unsurpassed; it encompasses the world and the whole universe. With a Dharma as profound as this, no one was able to understand it. Because of this, He began to “speak of past lives. During the time of the Great Unhindered Buddha” refers to a period fairly long ago. At that time, they had likewise “planted the seeds of the One Vehicle together.” Therefore, all of us had, in the era of Great Unhindered and the 16 novices, already formed these causes and conditions. We were already there at Great Unhindered Buddha’s place of enlightenment. We also have this affinity from previous lives. So, “Together they planted the seeds of the One Vehicle, which would enable them to attain awakening.” This was in the Parable of the Conjured City. “[As] Hearers have sharp or dull capabilities, some attain realization ahead of others.” We must be able to understand that some [awaken] sooner and some later. So, in the three cycles of teaching, [He explained] the divisions of the Small, Middle and Great Vehicles with all kinds of analogies and verbal teachings. with all kinds of analogies and verbal teachings He used the 12 divisions of the Dharma to teach us. These are all different methods, but they all eventually return to the One Vehicle. Therefore, “cycle” also means complete and thorough, very detailed and very rigorous. He did not teach carelessly; He was very mindful in expounding the Dharma. This is how Sakyamuni Buddha taught the Dharma to sentient beings in every way He could. He had to find ways to help everyone realize the principles through appearances. Then from the law of karma they could enter the ultimate truth, the One Vehicle’s principles. This was the Buddha’s mindfulness. Therefore, from the introductory Chapter to the Chapter on the Parable of the Conjured City, we have already covered seven chapters. Is everyone able to remember all? We should be clear for the most part. We must remember and then apply them. That requires us to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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