Explanations by Master Cheng-Yan
Subject: Turning Our Minds Back toward the Great (退大入小回心向大)
Date: August.25.2017
“Due to being covered by ignorance, they were unable to attain awakening. Later, because the Tathagata used skillful means to open and reveal, finally they were able to realize the fruits of the Great Vehicle and attain infinite benefit and joy. So, the jewel inside the clothes is used as an analogy.”
Throughout this sutra passage, the most important thing is this jewel. This jewel is very close to us. It is not only close to us, it is fastened on our person. It is just that our ignorance has covered our minds, so we do not know that we have this precious jewel on us. For many days now, everyone keeps telling me, “Master, you keep telling us so earnestly about this jewel.” Indeed! This is because I myself have always [felt] I need this jewel. I really need this jewel to always be on my person, to be able to smoothly roll between being inside and being brought out. This is what I hope for the most. So, my every thought is on speaking about this jewel. I talk about the jewel, think about it and hope I can make use of this jewel. I hope that none of you will neglect this jewel or leave it behind. It is because we have abandoned this jewel that our ignorance continues to grow. This ignorance will continue to cover up our bodies, minds and perspectives. All around our bodies, we are surrounded by afflictions, and in our minds, everything is ignorance. This kind of life is truly unbearable suffering! So, we must know to [seek] awakening, [seek] to understand. We must deeply believe that in this world, our bodies, minds and everything around us, the macrocosm of the universe, contains this jewel. The microcosm of [our minds] is also inseparable from this jewel. When we think about this jewel on a smaller scale, though we call it a jewel, we let it dissolve to become our nature of True Suchness; it is very close to us. When we expand our scope to a larger scale, all things in the world contain this jewel. The principles of matter, life and the mind are all thoroughly suffused with this jewel. We should be able to understand what this means. This means that the Dharma is in our minds. In the past, we did not know. “Later, because the Tathagata used skillful means to open and reveal…” Sakyamuni Buddha appeared over 2000 years ago. He used His thoughts and perspectives to awaken to the true principles of all things, to converge with and thoroughly understand them in the ocean of enlightenment of His Dharma-nature. He taught according to people’s capabilities, and when the time was right, He taught this Dharma. The Lotus Sutra had been in the Buddha’s mind for over 40 years; actually, we should say for dust-inked kalpas. In the era of the 16 novices, He formed aspirations to teach the Lotus Sutra and created many affinities in the Lotus Assembly. Beginning with that, He continually engaged in practice in this world. Life after life, He created these affinities, affinities for attaining Buddhahood in the future. When causes and conditions matured, He was born in this world. He came to engage in spiritual practice and become enlightened. His goal was to help everyone attain Buddhahood. Everyone can attain Buddhahood, but everyone’s mind is covered by ignorance. The Buddha had to use skillful means to teach us. Lifetime after lifetime, He journeyed on the Dharma of Suchness to come to this world. When the causes and conditions mature, He hopes everyone will attain Buddhahood, but this is easier said than done. So, He had to teach with skillful means.
After more than 40 years, due to the laws of nature and the human lifespan, at this time the Buddha had to quickly proclaim [this sutra] to everyone. He began to teach everyone, allowing everyone to gain some understanding. Even if they knew about it now, they were still a long way from making use of it. So, He said to them, “You certainly have this. You must have faith, faith that your ocean of enlightened wisdom will always be present. In this lifetime and for an infinitely long period of time, earnestly practice according to this [Dharma]. If you have faith and earnestly engage in spiritual practice, then you will definitely attain Buddhahood.” This is in the Lotus Sutra. No matter who they were, the Buddha was willing to bestow predictions of Buddhahood on them. So, His hope when bestowing predictions was to help strengthen everyone’s faith that they will definitely attain Buddhahood in the future. The Chapter on Bestowing Predictions [say this], as well as the Chapter on 500 Disciples Receiving Predictions, but not only those. Later on there is the Chapter on Those at and beyond Learning. Clearly, the Chapter on [500 Disciples]. Receiving Predictions is very important. The Chapter on 500 Disciples Receiving Predictions tells us the disciples had already awakened. The 500 disciples were able to take this Dharma, take the Buddha’s mindfulness, their own dull [capabilities] and the Buddha’s teachings to construct an analogy of a jewel. [The jewel] was placed on their person long ago while they were drunk on the wine of ignorance, with afflictions and ignorance still in their minds. Their faith was not yet firm. Because they lacked faith, they continued to seek only to benefit themselves. They were still reluctant to believe that they would be able to go among people without being contaminated by them. They just hoped that they themselves could awaken, hoped they would not return to this world, to the Five Realms or the Four Forms of Birth. They hoped to completely end [existence] in the Five Realms and Four Forms of Birth. The principles of “fragmentary samara” was something they understood. They knew that all this happens because we are attached to all kinds of ignorance. Following the Twelve Links of Cyclic Existence, without any control of our own we come to the Five Realms and Four Forms of Birth. We are all born to the world without any control.
Some people suffer so much that they are unable to free themselves from suffering. We can see that in people’s lives today. For some people, once they are born, no matter where they are in their lives, from their youth to their old age, they constantly live a life of comfort. Their material possessions, wealth, status and fortune are high above everyone else’s. How can there be someone who is so fortunate for such a long time? The Buddha would tell us that in their past lives they have created blessings in this or that way. Their karmic conditions come from the good affinities they formed and the many blessings they have created. This is like making a lot of money. After depositing it in the bank, they are unable to spend it all. They are wealthy because in their past lives they created many blessings. What about other people? Some have created unwholesome affinities. Everything they did created negative karma. They thus brought many negative causes, negative conditions and negative karma. They follow their circumstantial retribution to a natural environment of suffering. In that natural environment, they are impoverished and face difficulties. In an environment of poverty and hardship, they face hardship upon hardship. That kind of life is fill with illness and many disasters. Is this what they wanted? It is not. They really want to find a way to attain something that will relieve the oppression of suffering. But no matter how hard they try, they are unable to encounter any good [people] who will come to help them. This is the way suffering works. In the past, we created negative causes and conditions. Without any control, we experience these circumstantial and direct retributions. We face suffering of the natural environment and suffering of body and mind, so much suffering!
Take Africa, for example. When we look at the lives of people in Africa, we might feel that [our volunteers] do so much, that it must be very tiring. In that environment, because there is so much they can do, they should feel very grateful. When we live a life of purpose and are able to help people, our hearts must be filled with gratitude. We must be very diligent. Once we understand the Buddha-Dharma, understand the principles, we must have a heart of gratitude as we live our busy lives every day. If we are trapped by our own thinking, we need to look further. In this organization of Bodhisattvas, we must broaden our outlook to see the whole world. There are many countries in Africa where there are Bodhisattvas. They are there planting seeds. They are willing to dedicate themselves [there]. The sentient beings they encounter suffer so greatly. Their environment is so dirty and transportation is so inconvenient. That is how the people they encounter live. They have no water for bathing. Their bodies are ill and in pain, putrefying and stinking. The [volunteers] have to draw close to them and exercise their love by embracing them. They teach and inspire them by setting an example. “This is what healthy people should do. We come from such a good environment. We can approach them and open up pour arms to embrace them. We are not afraid of the stench of their bodies. We are not afraid of the filth in their homes. We are willing to personally help them clean, and we are willing to care for their wounds.” You see, by doing so, naturally the people who see this will become inspired. “These are people with money. They come from other countries with that kind of living environment, but they are willing to humble themselves and serve our countrymen in this way. I am so touched! I am willing [to help too].” From then on, [Tzu Chi volunteers] were able to recruit a group of volunteers who were originally themselves among the suffering. First, they liberated themselves from the suffering of their bodies, minds and perspectives. They opened up their hearts to take in the Buddha-Dharma. Later, they understood the law of karma and the principles of the Buddha-Dharma. It is like that jewel. They have now awakened their own minds and made use of the Dharma of this bright jewel to go everywhere and give of themselves to others.
Mozambique is a place of great suffering! We often speak of their suffering. Now（in 2016）, people there are already caring for their own communities. In this community, there are already [volunteers] in 20 districts. In these 20 districts, once they have inspired people with love, that group of loving people then take care of their own community, their districts. Every community, each district, has many villages. They are now caring for over 100 villages. When everyone comes together, when [the volunteers] from these 20 districts unite and come together, they are already from more than 100 villages. They started with a very small group; “I just took care of my neighbors. Then I took care of the village close to me; I spread this love to a neighboring village. People from that village came to learn, and people form my village also went to teach”. Thus it spread from one village to the next until the entire district [had volunteers]. This is how they pass on [the love]. So, they spread this power of love. Seeing suffering, they recognize their blessings. Seeing suffering people, they [realize] there are so many who face even greater suffering than they do. So, they all started wearing the gray shirt and white skirt or white pants [volunteer uniform] and began going throughout the community. We see many people like this. Some experienced volunteers are guiding them and accompanying them. They help them figure out how to assist those who are impoverished and in difficulty. They clean up their surroundings for them. They wash their hair and bathe them. For those with festering [wounds], they dress their wounds for them, apply medicine and then dress them. One by one, they have expanded their efforts. They reported on one care recipient after another.
Among them was a woman. She was already ill, very gravely ill. Her abdomen was severely swollen. She had been abandoned in her home, one the ground, in a pile of garbage. When [our volunteers] went to see her, they learned that she had a child and a family. But her family saw her illness as a bad omen. So, in the entire family, no one dared to get near her. Thus, they left her there on the ground, alone. She was in such suffering! When the Tzu Chi volunteers discovered this, they rushed to help her, to give her care and love. They went to find her child and talked to her, sharing Tzu Chi’s principles with her. They then led her child, her daughter, to her mother’s side to, together with them, clean up the room. They set up a foldable bed and organized the relief goods they had provided. Then they taught the daughter how to care for her mother. Of course, this took some time. Before the children and family accepted this, it was Tzu Chi’s volunteers, people living nearby, who continually went to care for her. In this way, her family members were touched, accepted her and became willing to care for her. These people are all truly Living Bodhisattvas.
In these people’s own neighborhoods, there is also much suffering. In this community, there is a woman who, more than 20 years ago, lost both hands when a landmine exploded. She has no hands, only her arms remain. She does not have her hands. However, she is very determined. For over 20 years she has hound ways [to cope] without her two hands. She is still able to gather firewood, make a fire and cook. She can even wash clothes wring the clothes very thoroughly and hang them up to dry. She works odd jobs to sustain herself and babysits her grandson for her daughter as well. When she cares for her grandson, she put him on her back. All by herself she has a way to wrap her grandson in a sling and put him onto her back. She puts her grandson on her body by taking the ends of the sling, wrapping them around her body and tying them into a not. She does all this without hands! She has been able to carry her grandson on her back as he has grown. As she carries her grandson, she works. What a determined woman! To talk about it would take too long! There are so many cases like this. Many [volunteers] start with their own family, their own village. After going throughout this village, they move on to the next village, continuously spreading [love] like this until they cover the entire district. One district is made up of many villages. In this way, they cover it all.
Now [in 2016] they are already caring for over 100 villages in 20 districts. These families all face unbearable suffering! Once we thoroughly understand the world, we [should] then turn around and look at ourselves. We truly have very blessed lives. Though we are living very blessed lives, we many still fell lacking in many things. So, we still have many afflictions. More than 2000 years ago, the Buddha used instances of suffering to teach His disciples. He asked everyone to go out and beg for alms daily to see people’s family situations. By having everyone go out, over the course of their travels, they could understand people’s environments, difficulties etc.
The Buddha started by telling such stories. The Buddha was a great storyteller. In fact, the stories He told were about suffering in their society at the time. It is like when we speak of Mozambique. Although that place is very far away, these events are happening right now; there is no distance in time. That is another country. Because [our volunteers] have this Dharma, they have already reached that country. The suffering people in that country opened the door to their hearts. With the Buddha-Dharma in their hearts, they became joyful volunteers, giving of their strength to others. This is their jewel. This is their wealth. They have a loving heart. They have this jewel. They can take this light and bring it to all the dark corners [there]. They use this illuminating Dharmas to help them. Once they can stand on their own feet, they too can form aspirations to help others. This kinds of result was the Buddha’s most important goal in the world when He came to teach the Dharma. “This is skillful means!”.
Yes, this is skillful means. However, it is the foundation of the Buddha-Dharma. The end goal is to attain Buddhahood. This is the True Dharma. Skillful means, upon first glance, appear to be ways of the world. It can be going to sweep people’s homes, going to care for someone unconnected to us. When people’s bodies are filthy, putrefying and smelly, they are undaunted and are willing to serve. Is this skillful means? Is it? No! Yes? Would you dare to go? No, you would not dare! This is like those practicing the Small Vehicle Dharma. “I’m afraid I’ll be indected by them; I’m scared.” They were already scared. They were afraid of ordinary people, let alone those who were ill. How could they not be scared? The principle is the same. The Buddha said, “Do not be scared; you must go among people like this.” This is what it means to be a Bodhisattva. They are very straightforward; this group of “black pearls” is directly walking on the Bodhisattva-path. This is engaging in spiritual practice.
These are “immediate teachings”; they are very fast. These are not “gradual teachings”. In the Five Periods and Eight Kinds of Teachings, there are immediate and gradual teachings. Gradual teachings are taught gradually, taught according to capabilities. immediate teachings are when I say things and you do them right away. “I hear you and I understand. I am willing to do this.” These are immediate teachings. Bodhisattvas utilize this shortcut. Thus they attain [realizations] very quickly. This is skillful means; this path is walked in this way. But Bodhisattvas who are able to accept the immediate teachings have, in past lives, continually accepted the Dharma. By accepting the Dharma, they matured and their root of faith was very deep. Therefore, thththththththththththththththth
Therefore, now at this place, among these conditions, they accept [the Dharma] and can exercise their potential.
So, this is returning on the ship of compassion. This is coming with a mission. They did not come to suffer. Instead, they are on a mission. So, over 500 people had now received predictions. In the future, as they continue to transmigrate, perhaps, lifetime after lifetime, they will be in those places with the greatest suffering. They will be just like those volunteers in Africa who willingly give to others, living that kind if life. So, we must mindfully comprehend this. the Buddha-Dharma is truly wondrous. We must go beyond understanding the text; we must have deep understanding. These 500 bhiksus received predictions for [attaining Buddhahood] in the future. in the past, for infinite kalpas, dust-inked kalpas, they had received this Dharma. Again and again, they had these affinities. Now, they had encountered the Buddha and received the Buddha-Dharma. Thus began to have faith and be willing to go among people. This group of Bodhisattvas in Africa already has a deep understanding of the Dharma. In that place, those who received predictions from the Buddha more than 2000 years ago are probably now there, transforming sentient beings and relieving sentient beings’ suffering. Do you believe this? This should be the case! This is due to what the Buddha had done over all those lifetimes, particularly when He attained Buddhahood. Over 2000 years ago. Of those who received predictions, now over 2000 years later, how many must be in this world of suffering, dedicating themselves among those in suffering to transform and deliver sentient beings? This is all because they have accepted the influence of the Dharma. Upon receiving it, they accept it and go to help others. otherwise, how could such a strange thing happen? They do not understand me when I speak. Why are they willing to make the Tzu Chi School of Buddhism and the Jing Si Dharma-lineage such an oimportant part of their lives? They said that since Tzu Chi has already been around for 50 years, not only will they each take on 50 tasks, they will take on countless tasks. They have already made this vow. Think about it; these are past affinities. Extending up until today. So, “Finally they were able to realize the fruits of the Great Vehicle.” In the past they were gradually nourished this way all the way up until now. They are still engaging in spiritual practice. They are already practicing the Great Vehicle Dharma, and they do it with great joy. Every time finish [a task], we can see how happy they are. [They] attain infinite benefit and joy. “So, the jewel inside the clothes is used as an analogy. They are joyful. The people doing the work are happy, and those receiving assistance are even happier. This is what that we must praise them for. So, we truly must put this jewel to great use.
Next, let us look at the previous sutra passage. “The close friend who gave him the jewel. Later saw this poor man. After he had earnestly reprimanded him, he showed him the jewel he had fastened. When the poor man saw this jewel. His heart was filled with great joy. Rich with all kinds of wealth, he could freely enjoy the five desires.
The close friend who gave him the jewel saw him and began to reproach him. I already gave you this [jewel]. You should be able to make good use of it. Why are you still in this situation? In the past, dust-inked kalpas ago, he already taught the Lotus Sutra. we should have entered the Bodhisattva-path, but we still remain in the state of the Small Vehicle teachings. There fore, when the Buddha now taught the Lotus Sutra, He wished to set aside the Small Vehicle and urge on the Small Vehicle practitioners, encouraging people to enter the Great Vehicle. These 500 disciples. Felt the Buddha was now encouraging them and urging them on.
So, in the next sutra passage, it says, “We were also like this. The World-Honored One, through the long night, always taught and transformed us out of pity, leading us to form supreme vows. Since we had no wisdom, we were unaware and unknowing. Having attained a small part of Nirvana, we were content and sought nothing further.
“We” refers to the 500 people, those who were present and received predictions. They said, “We were also like this. this was how we were. We are just like people drunk on the wine of ignorance.” The World-Honored One, throughout the long night, still continually came to guide us, to carry a lamp to light our way. This is what the Buddha has done for a long time, over dust-inked kalpas. We are all in this long and dark night, and we need someone to come and guide us.
We were also like this. the World-Honored One, through the long night: We Hearers had retrated from the Great to enter the Small. Now we turn our minds back toward the Great. We are no different from the poor man. In the past, we were confused, as if in a long night.
“We Hearers had retreated from the Great to enter the Small.” Dust-inked kalpas ago, we listened to the Great Vehicle Dharma. But over this long period of time, we have continuously retreated from the Great Vehicle Dharma. At the time we heard it, we made vows. But over this long period of time, we gradually retreated from the Great Vehicle teachings. This is because we continued to reproduce ignorance. With a single thought, we can reproduce infinite amounts of ignorance. So, we gradually lost the Great Vehicle Dharma and turned toward the Small Vehicle, practicing to benefit only ourselves. This journey through the long night has taken a very long time, up until today when we “turn our minds back toward the Great.” This process has taken such a long time. Fortunately we have the Dharma; thus, we have not completely lost everything. Although we retreated from the Great to enter the Small Vehicle teachings, the Buddha-Dharma was still in our minds. Now, the Buddha has gradually instructed us again; we have now turned our minds back toward the Great. We understand. We now know to go in the direction of the Great Vehicle Dharma. “We are no different from the poor man.” This is what we now [know]. Before, we did not know anything. Now, we know the Great Dharma. We are like the poor man who had the jewel on his body but did not know it. We are just like that poor man. So, “In the past, we were confused.” In the past, we were in a state of confusion. This was as if we were in the long night. It was as if it was nighttime. [This happened] over such a long time. “This jewel was on my person, but I was completely unaware.” The Great Vehicle Dharma is in the world. It is all around us, right by us, but we did not make use of it. We keep saying, “I don’t understand. I just want to protect myself.” In fact, the Dharma that can protect us is all around us. We are the ones who separated ourselves from it. Thus, we always remain in this limited area. So, only the World-Honored One “always taught and transformed us out of pity, leading us to form supreme vows”.
Always taught and transformed us out of pity, leading us to form supreme vows: The World-Honored One, with compassion and pity, sees sentient beings long being confused. Thus He constantly teaches and transforms them, leading them to make the vast and great vows of supreme Bodhi.
The World-Honored One, in His compassion, pities sentient beings’ suffering. He sees that these sentient beings have such ignorant and dull [capabilities] and are constantly lost in the long night, in this state of confusion for such a long time. So, when the Buddha sees these sentient beings, He cannot bear it. He has compassion and pity for them. So, He constantly comes to teach and transform us, always returning to guide us. It is just that we are too ignorant and confused. So, He “leads them to make the vast and great vows of supreme Bodhi.” This is what we are like. This is how the Buddha gradually guides us. In guiding us, most important is to lead us all to “[form] the vast and great vows of supreme Bodhi,” to make these great vows, the Four Great Vows and the Four Infinite Minds. He hopes we can all make these great vows. Instead of sticking to limited capabilities and limited wisdom, we should develop great capabilities and great wisdom, make great vows. We must not abandon sentient beings; we need great loving-kindness, great compassion, great awakening and great realizations these kinds of great vows. This is how the Buddha teaches and transforms us. “Since we had no wisdom, we were unaware and unknowing.”
Since we had no wisdom, we were unaware and unknowing: This says we were as if drunk and unaware. Our wisdom was limited, and we did not remember our past vows, so we were again unable to realize that we have Buddha-nature.
The Buddha’s hope is for everyone to attain Buddhahood and be equal to the Buddha. He goes among people to teach and transform sentient beings. This shows the Buddha’s dedication. However, we have no wisdom. “We were unaware and unknowing” It is like being drunk with the wine of ignorance. So, everyone’s wisdom is very limited, and our capabilities are also very limited. “We did not remember our past vows”; we forgot. Dusk-inked kalpas ago, the 16 princes taught the Lotus Sutra, but we forgot all about it. “Unaware” means we had already forgotten. To forget is to no longer know. So, in the past we had also made vows. Thus, once again we could not realize that we had Buddha-nature. We forgot, so we did not know we originally had this Buddha-nature, originally had this ocean of enlightened wisdom. We did not know this. So, “Having attained a small part of Nirvana, we were content and sought nothing further.”
Having attained a small part of Nirvana, we were content and sought nothing further: This means that they engaged in practice and, once they attained a small part of Nirvana biased towards emptiness, they thought it was enough and did not seek great benefit.
Attaining just a tiny bit, we thought that we were so great, that we knew everything. This was how we lived our lives. This represents how this jewel was placed [on us] but we were unaware of it. After we awoke, we began traveling again. “Once [we] attained a small part…”. In this state of confusion, we knew to accept the Buddha-Dharma and enter the Buddha’s door to engage in spiritual practice. From a state of ignorance, we have already transcended a layer of confusion and joined this group for spiritual practice, but we clung to a small part of Nirvana that is biased toward emptiness. [We have] heard so many teachings. But though we are engaging in spiritual practice and make use of this jewel in our practice, we are biased toward emptiness. We still do not truly, thoroughly understand the purpose of this jewel; we still have no idea. So, “They thought it was enough.” They thought, “I am already satisfied. I have already attained the Dharma. I am practicing to benefit only myself and will put an end to samsara; this is good enough for me.” [Thus, they] “did not seek great benefit.” This is the way life is. The Dharma is in our minds and in the surroundings of our daily living. We can obviously understand this very clearly, yet we are constantly confused and in a state of drunkenness. This is our loss. From this state of ignorance, we should quickly awaken. We should wake up right away. We mist no longer remain in this drunken state. The Buddha’s teachings from over 2000 years ago are so plentiful that. He can accord with sentient beings’ capabilities. for people in the future of that time, which our present era, He provided teachings. He gave us so many teachings that are suitable for our use today. So, we should dedicate ourselves to the Great Vehicle Dharma. Sentient beings experience so much suffering! Being in this space and having these abilities, we are moreover able to save people. So, we should all form great aspirations and should not easily. Allow afflictions to cover our minds. Being smart is not same as being wise. We do not listen to the Dharma to become smart, to have eloquence of speech. We must make use of our wisdom and use a pure and simple heart to go among people. This way, we will naturally feel unlimited joy; we will be very happy. This is just like the Bodhisattvas in Africa. they are unable to directly understand the Dharma [in Chinese] and cannot read [Chinese] writing, but they are very mindful. Their root of faith is very deep. Through their suffering, they have already gained comprehension, so they are willing to open the door to their minds and receive this Dharma. They go out to help others. Giving there is very hard work. I am sure it is very difficult. From their appearance, their environment, their path etc., we can tell that doing this work is truly very taxing. I can feel this. however, they are very happy. They have attained Dharma-joy and those who receive their help are also joyful. See how “Dharma-joy and meditative joy are their food.” The Dharma is in their living, which lets them attain the joy of a pure heart. This is called Dharma-joy. If is called “meditative joy.” They focus with single-minded resolve to complete this task. So, a bad environment is not necessarily a bad thing. Since they are in this environment, as soon as they hear and attain this Dharma, they treat [this Dharma] as a jewel and make use of it in their lives. So, in order to live such a life, we must be even more mindful. The Dharma must always be in our lives. In our daily living, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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