Explanations by Master Cheng-Yan
Subject: Cultivate Causes and Attain Fruits (深心願力 修因得果)
Date: September.12.2017
“With a wondrous voice He expounds the Dharma according to different capabilities, great or small. He enables them to cultivate causes and attain fruits. He responds to extraordinary causes and conditions to transform everyone without exception. The kalpas are incalculably long and distant. The lifespan of the Buddha and the Right Dharma and Dharma-semblance periods will be long, without end.”
As we listen to this, we must be mindful. “With a wondrous voice He expounds the Dharma according to different capabilities, great or small.” After attaining Buddhahood, the Buddha has the 32 Marks and the 80 Excellent Characteristics. Among these is having a wondrous voice. Every Buddha is the same. They have a pleasing physical appearance that makes those who see Them feel joyful and moved, respectful and reverent. This is due to the affinities all Buddhas formed before They attained Buddhahood. Since dust-inked kalpas ago, They have engaged in spiritual practice, and for dust-inked kalpas, for such a long time, They have created blessings among people, formed good affinities and sown good causes. Of course, when the causes and conditions mature, They attain the fruit of Buddhahood. Once they attain this fruit, they have a dignified appearance and a wondrous voice. When the Buddha wishes to teach the Dharma, He needs to make people feel joy and respect at the sight of Him and happiness upon hearing. Then, they can mindfully take this sound to heart. Thus, after attaining Buddhahood, He must have this kind of dignified, wondrous voice. A dignified appearance and a wondrous voice are common to all Buddhas.
Likewise, Ananda had already begun to receive his prediction of Buddhahood from the Buddha as Mountain-Ocean-Wisdom Free Unhindered King Buddha. In the future, Mountain-Ocean-Wisdom Free Unhindered King Buddha will also encounter myriad sentient beings and teach the Dharma according to their capacities. Capacities will still vary from person to person. Each person has developed habitual tendencies for dust-inked kalpas. Those who have engaged in spiritual practice feel joy as soon as they hear the Dharma. It matches their capabilities, so upon taking it in and understanding it, they form great aspirations and make great vows. This happens for people with great capabilities. Some people’s capabilities are more limited. After joyfully listening to the Dharma, they understand, “Life is full of suffering! I should earnestly reflect on my past mistakes, quickly repent and put effort into my spiritual practice.” People like this have average capabilities. For those of limited capabilities, after listening, [they say,] “I understand that the world truly has much suffering. [When interacting] with people, we form causes and conditions, effects and retributions. If I am not careful, I will quickly create karma. I must quickly distance myself from people. I should just seek my own awakening. Cultivating myself is good enough.” These are people of limited capabilities. Whether people have limited capabilities, average capabilities or great capabilities, the Buddha never abandons sentient beings. He continuously keeps returning to transform and deliver sentient beings until their causes and conditions have matured and they attain Buddhahood, until they have the conditions to receive predictions and in the future attain Buddhahood.
This was the case for Ananda. So, [his causes and conditions] were mature. Every lifetime, “He enabled [him] to cultivate causes and attain fruits.” In our own spiritual practice, it is not enough for us alone to understand. We must also help everyone understand, form great aspirations and make great vows to share the Dharma among people. Moreover, there are suffering sentient beings. We need to encourage everyone to do good deeds and to listen to the Dharma together with us. This is the start of forming great aspirations. The Dharma is not for us to enjoy by ourselves. Blessings are not to be created by us alone. We need everyone to practice giving; this is cultivating ourselves and benefitting others. Thus, “He enables [us] to cultivate causes.” As we engage in spiritual practice, we should encourage everyone to practice with us. This cause is a seed, and the seeds of the Buddha-Dharma must be taken to heart, one by one. In this way we attain the fruit. In the future, we can likewise attain Buddhahood. As long as we now accept this cause, earnestly cultivate the field of our own minds and help others [cultivate] causes and conditions, in this way, we “respond to extraordinary causes and conditions.” As we engage in spiritual practice, we should ask others to practice with us, in this way widely transforming people. We have extraordinary causes and conditions, so we must not let them leak away. Thus, “He transforms everyone without exception. The kalpas are incalculably long and distant.”
“Without exception” refers to how we must earnestly practice. As for extraordinary causes and conditions, we should not let even a drop leak away. The Four Practices are practice with nothing further, uninterrupted practice, extended practice and practice with reverence. Among these Four Practices, one is practice with nothing further, meaning to not let [causes and conditions] leak away. [The Buddha] certainly made use of. His extraordinary causes and conditions. Since dust-inked kalpas ago, among the myriad sentient beings, if any had affinities [with Him], He absolutely would not let them leak away, He did this for a long time, for kalpas. “Kalpa” refers to a long time. How long is this “long time”? “Neither a mathematician nor a mathematician’s disciples” can calculate it. It is an incalculably long time; it is very long. So, since the time is long, His lifespan will also naturally be long. The eras of Right Dharma and Dharma-semblance follow the affinities this Buddha has formed with sentient beings. How long His Dharma can remain in the world in the future also follows these causes and conditions. However, He still constantly teaches the Dharma, “long, without end,” lifetime after lifetime.
For example, Sakyamuni Buddha did not teach the Dharma in this world for only 80 years. In fact, before His 80 years in this world, He [spent] countless, incalculable kalpas in the past. It was in response to our lifespan in this current world that, as He appeared in this world, the lifespan He manifested was 80 years. But how long can the Buddha-Dharma continue to be circulated in this world? This depends on sentient beings’ karma and sentient beings’ blessings. However many blessings we have as sentient beings, that is how long Right Dharma will abide. This depends on [us]. The Buddha did His utmost to teach us, but to what extent are we able to accept it? Are we willing to mindfully accept it?
This is like what we mentioned a few days ago. While Ananda was still alive, when he was already old, 120 years old, He was leading the Sangha. In the Sangha, the Dharma was transmitted orally. After compiling the sutras, starting from his memory, Ananda [taught] the people in the Sangha to orally transmit the compiled sutras. At that time, a person was making a mistake as he passed on [the teachings]. This happened while Ananda was still alive! Ananda himself corrected him, [saying,] “This is not correct.” However, the one transmitting Right Dharma told his disciple, “Ananda is old and his memory is bad. Do not listen to him, Follow what I taught you. The way I said it was right.” Ananda could only sigh. Indeed, this is the law of nature. He was old, so he felt there was no point in remaining in the world. Thus, he sought his final rest. Listening to this is truly saddening. The person who transmitted the Dharma was still in this world; the one who compiled the sutras was still alive, yet correcting distortions of the Dharma was already so difficult, to say nothing of how, after a long time, Right Dharma would gradually deviate. A slight deviation takes us far off course. This results in the periods of Right Dharma, Dharma-semblance and Dharma-degeneration. As everyone knows, we are now in the period of Dharma-degeneration.
How can we return to Right Dharma, to teachings suited to transform us sentient beings in these times? This too is a matter of principles! Considering the habitual tendencies of people today, finding teachings they will be able to accept requires us to be very mindful. In the past two days, the day before yesterday, Tzu Chi USA held their board meeting. We could hear them say, “The US is a vast land. Spreading the Dharma and guiding everyone through the door of goodness is easier said than done! There are so many difficulties.” Even in a wealthy, powerful country like the US, spreading the Buddha-Dharma, inspiring people’s minds and opening the door of goodness is in fact not so simple! However, the Indonesian board meeting yesterday was quite different. [Tzu chi Indonesia] has also existed for over 20 years, but Indonesia’s causes and conditions are truly extraordinary. Everyone has the power of vows deep in their heart and continuously nurtures roots of goodness. Everyone is very mindful and devotes themselves from the bottom of their heart. Regarding the Dharma, they are very earnest. When faced with any task, they always return to the source of the teachings, coming to seek my approval. “Is this right?” “Yes, good. Go ahead and do it.” Then, they go and do it. Everyone is pure at heart, and they keep nurturing their roots of goodness. There too, there are many different religions. [People] have different beliefs, yet they have come together in Tzu Chi. The reason they come together in Tzu Chi is that they are of the same root. This root is the root of goodness; this is giving with selfless love. These people are all big businessmen, yet they understand that to go among people, we must work with others. They all work together; they come together in concerted effort. I told them yesterday that this is the result of everyone uniting in concerted effort. Moreover, they come together with sincerity. Everyone is very sincere; there is such sincerity in their interactions. I could see how harmonious and joyful they are; they are all giving of themselves with love. United in their goal, they use their love in giving of themselves. They exercise both compassion and wisdom; in this way they move forward without backsliding. Every year, they come back to report; they come back multiple times every year. Every time, when I hear how diligent they are, year after year, it truly makes me feel that the pure land, the world of Bodhisattvas, must be like this. Their country has many suffering people as well as many wealthy people. The disparity between the rich and poor is great. Yet, they hope the wealthy people can humble themselves and draw near the poor. Those living in poverty suffering illness, pain, hardship and difficulties, so [our volunteers] go far and wide to give. Indonesia is a country made up of many islands, and this great number of islands are separated by ocean. Thus it is called “the country of 1000 islands”. They have formed aspirations and made vows that they will spread their love to every island. Thus, they hope to make each island a place where lotus flowers grow and bloom. Whether assisting in students’ education or encouraging the affluent to do charity, they all take part in helping the poor while educating the wealthy. Wealthy people humble themselves. These wealthy people guide each other. They are all big business executives, and they have all said, “I want all my employees to have the opportunity to do Tzu Chi work”. This is truly very rare; their hearts must be very broad and open. In this way, [the teachings] can be spread widely. As I said, that place is called the country of 1000 islands. There are truly many islands there. Their population is over 250 million people. Their country is [over 50 times] larger than Taiwan, and their population is about ten times larger than [Taiwan’s]. With that said, there is a very complex mix of religions, yet they are all willing to help others. This is very touching. They said lotus flowers will bloom with each step. They want all their employees in Indonesia to join in [volunteering]. These executives want all their employees in Indonesia to be able to participate in [Tzu Chi’s work]. This is truly not easy. Sinar Mas Group alone has close to 300,000 employees. Just at the beginning of last year (2015)，[the CEO] began to think about this. I said to him, “When you first sought refuge, you told me that you wanted one million people to join Tzu Chi. Is this still so?” I asked him this last year. He said, “Okay. Starting this year, I will work hard to accomplish this”. Indeed, when last year ended, among his employees, over 400 thousand had joined [Tzu Chi]. This year, 650 thousand people have already joined [as regular donors]. They are also devoting themselves as volunteers. Their holidays are all called “Tzu Chi days”. They all volunteer. They are scattered across different islands. So, across the different islands there are so many [volunteers]; just his employees alone make up over 600 thousand people. That is just within his corporate group.
Think about it. Every one of them wants to have their employees become donors or even lead them to become Tzu Chi volunteers so they can take the Dharma to heart. Their holidays are spent doing charity. This is not easy at all! Everyone there works together so harmoniously. Thinking back to 1998, it was still a very chaotic time. I remember how in 2002 there was a big flood. We saw how messy and polluted the Angke River was. On the streets and by the railroad where the freight trains passed by, there were illegal [settlements]. Children played there, and people would came out of their homes to sit by the side of the railroad. Their things were strewn across the tracks. When the train came, they would quickly run out of the way. It was an unimaginable thing to see. How could there be so many suffering people? But now when we see Indonesia, it is different. This is due to the power of love. During those few years, [after joining] Tzu Chi, these entrepreneurs formed aspirations. Everyone worked together in concerted effort. With the united power of their love, they worked together in harmony and unity. In this way, they have been able to transform their entire community. Their companies have become more and more stable and grown bigger and bigger, providing more and more job opportunities. Through their taxes, the country has also become more and more wealthy. When the Angke River needed to be cleaned, the country did not have the money to relocate the people [living there]. These people had to temporarily leave Angke River in order for us to clean it. This was our condition for [later] building homes for them. These people had to move away, but in doing so, we hoped that the government would show some good faith by giving these people a small subsidy to rent houses [somewhere else]. However, the government could not do it. The country did not have the money, so they turned to these Tzu Chi entrepreneurs to borrow money that they could distribute. Then those living illegally near the Angke Rive could temporarily move out. At that time, the government had to borrow money from these entrepreneurs. Now, the government has already, in several districts of Jakarta, finished building a total of almost one million houses for those who had no home, those living next to the railroad or living illegally [elsewhere]. So, they have completed close to one million homes. These people no longer need to live illegally on the street. So, Jakarta is now completely different, and Indonesia has become much more developed. With so many people creating blessings, the blessed karma of sentient beings has allowed the entire country to prosper. The country is now growing wealthy and strong, and its national character has changed. This is truly very touching. It is truly extraordinary.
Look at what they have accomplished; their Jing Si Hall, Da Ai TV station, middle school, elementary school and hospital were all completed within a few years’ time. Seeing them putting in this much effort is truly stunning. Looking around the world [the spirit of] having a sincere power of vows, nourishing the roots of goodness, working together in harmony and unity can truly be seen in Indonesia.
In particular, they come together with sincerity, give with love, exercise compassion and wisdom and advance without retreating. It is because of this that their country is flourishing. This is very moving. This is to “transform everyone without exception.” Whether big or small [works], they do them all. They do everything!
Everyone, this is due to the power of love. [They engage in] practice with nothing further, uninterrupted practice, extended practice and practice with reverence. Most important is their practice with reverence. They truly respect the source of the teachings, so they continuously nurture their roots of goodness; this is the source. They practice the Four Practices together. Think about it, how great their blessings are! In summary, in our practice we must accumulate [blessings]. Some people take it slow, but the slower they go, the more complacent they become and the more they retreat from their aspirations. They do not eliminate their habitual tendencies, and they do not truly cultivate any blessings. They keep saying, “I did listen [to the Dharma]!” “I did practice!” [Saying] “I have listened, I have practiced, I have done it, more or less, ” compared to having a sincere power of vows and nourishing roots of goodness are quite different. They is to say, to attain Buddhahood, to receive predictions, there is a sequence based on each person’s causes and conditions. Of course, the Buddha bestowed predictions to prove to us that we all intrinsically have Buddha-nature. As long as we are willing to practice, no matter how long it takes, as long as we take the Dharma to heart, this seed, the root of goodness, will be nurtured in our minds. In this way, our wisdom-life grows every day, and naturally we will achieve [our aspiration] sooner. Otherwise, we will remain the same; we will have to keep practicing for a long time, or for a long time, [we will transmigrate in] the Three Evil Destinies, four forms of birth and Five Destinies. We will continue to transmigrate there.
So, [how we live] our lives depend on us. “All things are created by the mind.” In our heart, each of us must [reflect on] what we should do. It is rare for us to encounter the Buddha-Dharma; it is rare to have these causes and conditions and it is rare for people to be able to unite their strength to create blessings for the world and walk the Bodhisattva-path. So, we must be put effort into being mindful!
Let us look at the previous sutra passage. After Ananda attains Buddhahood, he must “teach and transform 20 trillion. Bodhisattvas, as many as the Ganges’ sands.” After attaining Buddhahood, he will share the Dharma he has taken to heart with everyone to teach them to form great aspirations, make great vows, become Bodhisattvas and walk the Bodhisattva-path. He must do this. Later this will “enable them to attain Anuttara-samyak-sambodhi. [His] land will be called Forever Upright Superior Banner.” What about his Buddha-name? Mountain-Ocean-Wisdom Free Unhindered King Buddha.
You will teach and transform 20 trillion Bodhisattvas, as many as the Ganges’ sands, enabling them to attain Anuttara-samyak-sambodhi. Your land will be called Forever Upright Superior Banner.
The name of His land will be Forever Upright Superior Banner. This banner will forever lead people to enter. This [land] will be a pure brahmaksetra, a place for pure spiritual practice. A banner is a visible symbol. Even today it is an Indian custom when holding a Dharma Assembly to hang out a banner as a visible sign.
The next passage says, “The land will be clear and pure, the ground made of crystal. The kalpa will be named Pervading Wondrous Sound. That Buddha’s lifespan will be countless trillions of asankyas of kalpas.”
His lifespan will be very long. After attaining Buddhahood, Ananda’s lifespan will be very long. This is because he is truly extraordinary, he is the one who, lifetime after lifetime, transmits, listens to and teaches the Dharma. In this way, he continuously passes on the Dharma. True principles have no beginning or end. We do not know when the true principles began. Our nature of True Suchness was originally there; this is what we mean by true principles. Everyone has these true principles in their hearts. For Innumerable kalpas, they have always been there. As Ananda drew near to the Buddha, He was drawing near to awakening. He was always the Buddha’s attendant, and the Dharma that the Buddha awakened to flowed, drop by drop, into Ananda’s mind. Ananda’s wisdom, memory and power of vows have been without limit since Beginningless Time. This is why his lifespan will be so long. So, after attaining Buddhahood, Ananda’s land will be called “Forever Upright Superior Banner. The land will be clear and pure, the ground made of crystal.”
The land will be clear and pure, the ground is made of crystal: Because his mind is clear and pure inside and out, as pure as crystal, the Buddha-land that is a response to his fruition will also be as such.
“Because his mind is clear and pure….” The seed [of Dharma] within him was always so pure. Ananda had a very simple and pure heart. So, his cause is this seed. His mind is always so pure. So, “Inside and out, whether internally or externally, he is as pure as crystal.” He is very pure, just like crystal. Looking at a piece of crystal, we can see through it from one side to the other; it is completely transparent. This is Ananda. Because his mind is clear and pure, “the Buddha-land responding to his fruition will also be as such.” After he attains Buddhahood, his corresponding blessed retribution, his Buddha-land, will be like crystal. It will be as pure as crystal. The land’s ground is made of crystal. It will be like a crystal, very clear and pure. So, “The kalpa will be named Pervading Wondrous Sound.”
The kalpa will be named Pervading Wondrous Sound: The time will be tranquil and clear. The Buddha’s subtle and wondrous sound will pervade the Dharma-realms. The Buddha will expound the Dharma with His voice in accord with different capabilities to respond to and relieve all without exception. Thus, His kalpa is named as such.
“The time will be tranquil and clear. The Buddha’s subtle and wondrous sound will pervade the Dharma-realms.” When the Buddha teaches the Dharma, it will be in very pristine places. The surroundings will be clean, and the time will be very tranquil. Thus, in this calm and clear environment, the Buddha’s voice will flow forth. Everyone will be able to hear it. So, it “will pervade the Dharma-realms”. The Buddha’s voice will pervade all spaces. “[He] will expound the Dharma with His Voice in accord with different capabilities.” The Buddha will teach in such a way that, although each person’s capabilities differ and they all perceive and absorb it differently, the Dharma will still enter their hearts. “In accord with different capabilities.” He will “respond to and relieve all without exception”. [He will] accord with everyone’s capabilities so all can accept [His teachings]. So, as for His kalpa [it says,] “Thus, His kalpa is named as such”. This kalpa will be named “Pervading Wondrous Sound”. This means that anywhere, with anything we see, we can understand its principles. I have often explained conditioned phenomena to everyone. When we see things with form and appearance, as we encounter them, we know the principles within. When the Buddha teaches about all material things in this space, from the conditioned phenomena He teaches about, we can realize unconditioned principles. This is the meaning of “Wondrous Sound”. Anyone, whatever their capabilities, can accept all [these principles]; they will all awaken in their own way. Some people who awaken [may say], “I understand! The principles within this grass are such that there is no way it can become as big as a tree.” They understand that the cause of the grass is a certain kind of seed which only sprouts grass. Thus, it cannot become a big tree. This is how each person, with their capabilities, can each understand their environment. “Pervading Wondrous Sound” refers to “His cause of hearing all”. Ananda listened to all Dharma. He was always by the Buddha’s side, a very close disciple. So, his cause was listening [to the Dharma]. Thus, he “attained the fruit of [being called] Mountain-Ocean-Wisdom Free Unhindered King.”
Pervading Wondrous Sound: This refers to His cause of hearing all and thus attaining the fruit of [being called]. Mountain-Ocean-Wisdom Free Unhindered King. Thus, His kalpa will have the appearance of a pervading wondrous sound.
With his wisdom and memory, the Dharma he absorbs is like the mountains and oceans; it can reach everywhere. Thus, he will have this fruit. Through his spiritual practice, he will attain this result, to have the name Mountain-Ocean-Wisdom Free Unhindered King Buddha. This is that Buddha’s achievement, Ananda’s future achievement. His kalpa will have the appearance of a pervading wondrous sound. In the future, in Ananda’s world, the Dharma-sound can be spread universally, reaching all places. This will be the era of Ananda as a Buddha. “That Buddha’s lifespan will be countless trillions of asankyas of kalpas”. His lifespan will be very long.
That Buddha’s lifespan will be countless trillions asankyas of kalpas: Because the kalpas are long, the people’s lifespans are also long. The Buddha’s lifespan will be long as well.
“[Long] kalpas” refers to a very long time. We call this a “kalpa”. This word, “kalpa” means a very long time. Everyone should know this. Starting with a lifespan of 10 years, one more year is added for every 100 years that goes by until the [human] lifespan reaches 84,000 years. Then, from 84,000 years, the lifespan diminishes one year every 100 years until it returns to 10 years. This equals one small kalpa. Isn’t this a long time? That is to say nothing of them being “countless”. There are moreover medium kalpas and great kalpas. So, this is a very long time. Trillions of asankyas of kalpas, this will be Ananda’s future lifespan. In fact, this lifespan refers to the [Dharmakaya] which is without beginning or end; This Dharma remains in Ananda’s mind.
“When Ananda attains Buddhahood, His lifespan will reach countless trillions of asankyas of kalpas. With such tremendously long kalpas, if people were to calculate the amount, none of them would know the exact number”.
No one can calculate just how long Ananda’s lifespan will be. This [refers to] being without beginning or end; Ananda’s lifespan is actually symbolizing how the true principles have no beginning or end. Fellow Bodhisattvas, we must be mindful as we learn the Dharma. We must have this sincere power of vows. This is something we always talk about. We must nourish our roots of goodness; everyone knows this. Going among people and working together in harmony and unity is what we most need to do right now. So, we all must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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