Explanations by Master Cheng-Yan
Subject: Diligently Protecting the Dharma (囑付菩薩 精進護法)
Date: October.17.2017
“He used the Medicine King’s burning of his arms as a cause to support the wide spread of this chapter on Dharma Teachers so that [people] can uphold [the teachings] and diligently advance. Moreover, He addressed the 80,000, entrusting this Dharma to those Bodhisattvas. Only the original disciples of the intrinsic could take on this responsibility. This showed that other people could not do so.”
This chapter is the Chapter on Dharma Teachers. The Chapter on Dharma Teachers is meant to advance the spirit of Dharma teachers. Thus, [the Buddha talked about] Medicine King Bodhisattva’s burning of his arms. This was his spirit of safeguarding the Dharma, seeking the Dharma and upholding the Dharma. [The Buddha] took Medicine King Bodhisattva as a model for this spirit of diligence. So, at the beginning, the World-Honored One called on Medicine King Bodhisattva and these 80,000 great beings. We discussed this before to help everyone understand how the Chapter on Dharma Teachers and Medicine King Bodhisattva are very closely related. Dharma teachers must accept and uphold the teachings of the Dharma. They must earnestly accept and uphold it, absorbing the Dharma and then safeguarding it. Not only must they protect the Dharma, they must also apply it and, at the same time, transmit it. Why must we teach the Dharma? Why do we need to transmit the Dharma? This is because we must apply it in the world; it is for everyone to put into practice. The Dharma is for us to apply in the world. So, we must be diligent in seeking the Dharma, for we must use it to transform sentient beings. We must also continuously seek ways we can make use of the Dharma in our minds. This requires us to have a spirit like that of Medicine King Bodhisattva. First, he sought the Dharma. He sought the Dharma without regard for himself, without regard for losses of his own. He always kept advancing in seeking the Dharma. The spirit with which he sought the Dharma is truly praiseworthy and admirable. So, at the beginning of the Chapter on Dharma Teachers, the Buddha called out the name of Medicine King Bodhisattva as well as the 80,000 great beings. Did you see this? [The presence of] 80,000 great beings means that at this spiritual training ground, there were many beings, both human and non-human. These human and non-human beings all had affinities with the Dharma, and they all needed to accept and apply it. This shows us that we must all apply the Dharma in the world. So, “to support” refers to helping [the spread of] the Chapter on Dharma Teachers by helping everyone take Medicine King as a role model for how we must diligently advance.
“Moreover, He addressed the 80,000, entrusting this Dharma [to them].” He was handing this Dharma over to everyone; [He] was entrusting it to them all. He entrusted it to all Bodhisattvas. These 80,000 were Bodhisattvas; whether human and non-human, they were all Bodhisattvas and Dharma-protectors. These eight classes were also protecting the Dharma; having accepted the Buddha-Dharma, the eight classes of Dharma-protectors are all Bodhisattvas. So, [it speaks of] human and non-human beings. The Buddha made a painstaking effort to ensure that the Buddha-Dharma will long abide in the world. He hoped that everyone would apply the Right Dharma of the Buddha by putting it into practice. He hoped that this Dharma would not be damaged by non-humans. He needed everyone to protect the Right Dharma and not only protect [the Right Dharma] but also put it into practice without obstruction. To [practice] without obstruction, Dharma-protectors are needed to protect the Dharma. In this way, the Dharma can become widespread in the world, and the Right Dharma will be able to long abide without being damaged. So, in this way, “Only the original disciples of the intrinsic could take on this responsibility.” The Buddha manifested to transform [people in] this world. For those who make contact with the Dharma, it is their responsibility to protect and uphold the Buddha-Dharma. It is their duty to practice and promote it. This [speaks of] the human world. Since the Buddha manifested in the Saha world, it is for the sentient beings of the Saha world to enter the Buddha’s door. This is everyone’s responsibility. So, [these people] were called “the original disciples of the intrinsic.” This refers to the Buddha’s disciples. They should realize, “I can also undertake this duty! I am able to take on responsibility!” Before, as practitioners of the Small Vehicle, they thought, “This is not my responsibility.” The Small Vehicle Hearers and Solitary Realizers all thought, “I cannot handle this responsibility. I do not have the ability to shoulder this duty. I dare not contrive affinities with others. I want to end cyclic existence. The world is terrifying! Cyclic existence in the “Six Realms is frightful! The four forms of birth and Six Realms are filled with suffering! I do not want to return again. I do not have the strength to go among people and shoulder the mission of the Tathagata”. Most of them were afraid to undertake this duty.
In the Chapter on Dharma Teachers, the Buddha wanted everyone, that is, all the Buddha’s disciples, to take on this responsibility. So, He bestowed predictions in stages. He bestowed His predictions first on one [disciple], then on four, followed by 500 and then 2000. Thus, He bestowed predictions on them in stages as their capabilities were gradually elevated. This was the Buddha’s dedication. Now, the Buddha said of all humans and non-humans that they were all “great beings”. He called all of them Bodhisattvas. He hoped that the eight classes of Dharma-protectors could all protect the Dharma. Those who can protect the Dharma have al made great aspirations to protect the Dharma and benefit people. This is why they are called Bodhisattvas. Moreover, we are also original disciples of the intrinsic teachings. We should all realize that we can “take on the responsibility”. By now, we all should know that every of us has the strength to take responsibility for the Dharma in the world, to go among people and transform sentient beings. It is not someone else’s duty, not the duty of begins form other worlds. It should be a matter for us in the Saha World. We must be very mindful. We need to understand that for the Buddha-Dharma to be in the world, we need people to spread it. The teachings of the Buddha-Dharma were established for the sake of the world. So, when the Buddha came to the world, he was so dedicated and worked so hard in the hope that everyone would have a chance to listen to the Buddha-Dharma. This applied not only to His own era. His hope was that, starting form His own era and through to the future, begins of this world can listen to the Buddha-Dharma. [He hoped] they can listen and contemplate, listen well and earnestly contemplate how to apply the Buddha-Dharma in the world to educate people and bring purity to their hearts. If we can all put forth our best effort, the most effective tool for saving the world is the Buddha-Dharma. Now, we should know that the order of the world has fallen into disarray. The climate is changing, and we are already unable to mitigate it. The ways we now educate people in this world has also begun to fall out of pace. It has lost its order. Since this is the case, if our steps in educating [children] in society are in disarray, how can proper family relations be preserved? The ethics of family life is completely lost.
With such disorder in education, how can a moral spirit be maintained among people in society? Now, there is an urgent need to tame and purify people’s minds and bring people’s footsteps back in pace. We must not deviate in or direction, and we must teach [our children] well. To do this, we absolutely need the principles of the Buddha-Dharma. We must help everyone understand suffering. The climate is out of balance, and natural disasters increase in frequency. These are not things that we small human beings can change with our own insignificant power. All we can do is return to knowing and understanding ourselves. Many people do not understand themselves. They mistakenly believe that they have the power to conquer nature. They are very stubborn and unyielding. Their [attitude toward] the world is, “I want these things! Whatever I want, I will take it all.” Most people are like this. Think about it. They do not know their limits. Overestimating their strength, they keep fighting to satisfy their desires. When will these desires ever be satisfied? “Having one, they lack nine,” having acquired a little, they feel they are lacking a lot. This is the bottomless pit of human minds; their desires can never be satisfied. So, this desire gives rise to anger and hatred. When they do not get what they want, anger arises. This anger and hatred turns into ignorance, which brings about many disasters in the world, creating suffering for countless people! This suffering is what makes so many people cry out in grief each day. When can they return to their homes? When will there be a stable place where they can settle? When can their lives be such that their family can live in safety? The number of people left homeless like this, lacking clothing and food, already exceeds hundreds of millions. They are suffering in this world, awaiting humanitarian [organizations] to exercise love by coming to their aid and improve their situation by facilitating their path back home. [They also hope] someone will have the power to stop these conflicts between people. This will depend on people with strength, on a large number of people to join their strength together. Only then can this be accomplished. Where does such strength come from? [It comes from] the Dharma. People must collectively follow the pure and undefiled Dharma. To find courage, people must look to their selflessness, look to seeking nothing in return and to giving freely with love. If [people with] such pure, undefiled Dharma can come together, then there will be peace in the world. Thus, the Buddha needed for the Dharma to become widespread in the world. So, He continuously taught the Dharma and bestowed predictions of Buddhahood in stages according to sentient beings’ capabilities. He did not miss a single person. He hoped that everyone would have the opportunity to attain Buddhahood, and He thus bestowed predictions on them stage by stage, in sequence. The 2000 disciples who received their predictions last actually still had very limited capabilities. However, the Buddha still gave them the opportunity to attain Buddhahood. Furthermore, they will all attain Buddhahood at the same time. This means that every one of us must simultaneously awaken the love in our hearts. We must all mobilize our strength at the same time to teach and transform sentient beings. So, it is very timely that we are about to discuss the Chapter on Dharma Teachers. It asks of us to emulate the spirit of a Dharma teacher, to absorb the Dharma into our minds and put it into practice by applying it to ourselves. We must still digest the Dharma in our minds. Then, after applying it, we will feel, “I didn’t realize until I had done it that helping others is such a joyful thing!”
In our relief efforts in Ecuador, we brought this method there. In the first and second city [we helped], we simultaneously mobilized [the local residents] through the Cash for Relief program. These disaster survivors were feeling lost and uncertain of their fate; what would their lives be like moving forward? They had no hope at all. Now that they had been mobilized, they stood up. They no longer felt hopeless. By contributing their strength, they all felt there is hope. Everyone in the city got involved [in the cleanup]. The city was in ruins. [Many buildings] were completely destroyed. [The rubble] needed to quickly be removed to be able to start reconstruction. When they saw the debris cleared away, their hope arose again. Reconstruction could begin. Only when we rebuild our minds will we be able to rebuild the material things in our surroundings. In this way, they opened their hearts wide with the hope of rebuilding [their community]. One by one, their hometowns began to recover. They were truly joyful! Although our Tzu Chi volunteers [returned home] and another team came, [the new team] has likewise dedicated itself to a third and then a fourth city. [Local] people have also formed aspirations and organized themselves in groups to help, joining our Tzu Chi volunteers in guiding [the people] in these third and fourth cities. They likewise used the Cash for Relief program to clean up their cities. This work is now nearly finished, and people’s hopes have been raised. When people have not taken action, when they have not walked the path, they will think that “It is too far! I cannot make it!” But once we begin walking, moving forward one step at a time, we realize that walking and exercising is actually good for our well-being. We can increase our physical strength, and with physical strength, we can keep moving forward. Only then can we see the beauty of the scenery. The beautiful scenery then increases the strength in our legs and develops our wisdom-life. Then, naturally, we continue to form aspirations. So, these 2000 people will simultaneously attain Buddhahood in the lands of the ten directions. They will not attain Buddhahood one by one; at the same moment, all 2000 of them will attain Buddhahood in the lands of the ten directions. Attaining Buddhahood is becoming enlightened. Becoming enlightened, for us humans, is when [we can say], “I know! I have awakened! I have accepted the principles. I understand”. In the Chapter on Dharma Teachers, the principle is more or less the same. Tzu Chi volunteers, Living Bodhisattvas, emerge from the ground to go to provide relief in Ecuador.
It is the same in Canada; there too, a group of Bodhisattvas is dedicated [to relief]. During the severe (2016) forest fires in Canada, Tzu Chi volunteers from different places have come together to provide comfort for the [people] there, to comfort their anxious minds. Some have had their houses and property destroyed by the fire. Others, although they still have their homes, are afraid to go back. They are still very scared and worried. Tzu Chi volunteers are there to comfort them. It requires Bodhisattvas from the ten directions to comfort sentient beings everywhere. This is what living Bodhisattvas do; they must listen to the Dharma, contemplate it in earnest and put it into practice. They go into the world to help people, applying the Buddha-Dharma as wondrous medicine in the human world. This is what we must mindfully comprehend, now that we have started discussing the Chapter on Dharma Teachers.
Let us look at the previous sutra passage “At that time, the World-Honored One, through Medicine King Bodhisattva, addressed the 80,000 great beings. Medicine King, you can see this great assembly.
At this time, the Buddha called to Medicine King Bodhisattva. “Medicine King Bodhisattva, look!” There are 80,000 Bodhisattvas in the assembly. Who were these 80,000 Bodhisattvas?
The next sutra passage [continues], “…of counties heavenly beings, dragon kings, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings.”
These were all included among the 80,000 Bodhisattvas. This required Medicine King Bodhisattva to resonate closely with the Buddha’s mind. In the scene before them, all they could see were humans. How could they see the eight classes of Dharma-protectors? Medicine King Bodhisattva had to resonate with the Buddha’s mind. He had to understand the Buddha’s state of mind. These were the eight classes of Dharma-protectors. So, there were countless heavenly beings of the eight classes of Dharma-protectors. 80,000 refers to a very large number.
The Eight Classes of Dharma-protectors: Heavenly beings, dragons, yaksas Gangharvas: heavenly musician gods. Asuras: those lacking heavenly virtues. Garudas: golden-winged birds. Kinnaras: musician gods. Mahoragas: great python gods.
As for heavenly beings, dragons and yaksas, we know of these already. “Heavenly beings” are those living in heaven. “Dragons” refers to dragon-gods. As for yaksas, whether in the heavens, the human realm or hell, they are common evil spirits. But although they have created karma and are in the realm of yaksas and ghosts, they can still rise to heaven or live in the human world. [They are evil spirits], but they can still protect the Buddha-Dharma. Once they receive the Buddha-Dharma, they are also able to protect it. In this world, some might say, “That person is bad! He is a gangster!” But gangsters also speak of justice. Similarly, yaksas can also protect the Buddha-Dharma. It is the same idea. There were also gandharvas, which are gods of heavenly music, musicians of the heavens. Asuras are ones who have heavenly blessings but lack heavenly virtues. Although they have blessings to be born in heaven, asuras actually exist throughout the Six Realms. They do not have heavenly virtues; they have not engaged in self-cultivation, so they often get angry, resort to violence and fight with others. These beings are called “asuras,” but they too can protect the Buddha-Dharma. Then there are garudas, also called golden-winged birds. There are such birds in the world. Kinnaras are musical gods that can sing and play music. “Human and non-human beings is another name for kinnaras.”
Human and non-human beings: First, this is another name for kinnaras, because kinnaras look like humans, yet are non-human. Second, this is a general term for the eight classes of Dharma-protectors.
Mahoragas are great snake gods. These snakes are gods in the animal realm. Think about it. These beings were all described here as able to receive the Buddha-Dharma. The Buddha viewed all sentient beings equally. In the Three Realms and the Six Destinies, sentient beings can all have the opportunity to accept the Buddha-Dharma, because they all intrinsically have Buddha-nature. Aside from the eight classes of Dharma-protectors, there were also bhiksus and bhiksunis.
Let us look at the continued sutra passage “As well as bhiksus, bhiksunis, upasakas, upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, those seeking the path to Buddhahood, these and other kinds of beings.”
[There were] all these [beings], from the eight classes of Dharma-protectors to human spiritual practitioners. Among the spiritual practitioners there were the fourfold disciples, bhiksus, bhiksunis, upasakas and upasikas. Some of them sought the Hearer’s path and used their ears to listen to the teachings given by the Buddha. Some of them, through the principles the Buddha taught, had realized the 12 Links of Cyclic Existence and the Four Noble Truths. [Some of them] sought the path to Buddhahood, to actualize the Six Paramitas in all actions and form Great Vehicle aspirations. These people were all included in the total of 80,000 Bodhisattvas. They were all among the 80,000 great beings.
“Bhiksus” is a term everyone knows. “Those who have renounced the lay life and are replete in the precepts are called bhiksus. Men are called bhiksus, while women are called bhiksunis.”
As for “upaskas and upasikas, “upasakas” is translated as “lay devotees”. Their minds are pure and [they] have faith in the Buddha’s teachings . They are “virtuous householders” . “Householder” [refers to] males who have roots of goodness from past lifetimes . When they listen to the Buddha-Dharma, thoughts of joy arise . They are lay practitioners who engage in spiritual practice at home . They draw near to, honor and serve the Three Treasures. These male lay practitioners who accept and uphold the five precepts are called “upasakas” . “Upasikas” is translated “female lay devotees” or “women of pure faith”. They draw near to the virtuous Dharma, the Buddha-Dharma. They draw near to, honor and serve the Three Treasures These female lay practitioners who accept and uphold the five precepts are called “upasikas”.
Upasakas: This means lay devotees, laymen, good householders and so on. These are laymen who draw near to, honor and serve the Three Treasures, as well as accept and uphold the five precepts. Upasikas: This means female lay devotees, women of pure faith, female disciples, laywomen and so on. These are laywomen who draw near to, honor and serve the Three Treasures, as well as accept and uphold the five precepts.
Those seeking to be hearers [and] those seeking to be Pratyekabuddhas….” Those seeking to be Hearers seek the teachings of the Four Noble Truths and the attainment of Arhatship. Those seeking to be Pratyekabuddhas seek the teachings of the 12 Links of Cyclic Existence. To them, the world is but a dream or an illusion, dew or lightning, a bubble or a shadow. They have realized that everything is impermanent. These people are called “Solitary Realizers”.
Those seeking to be Hearers: Those who seek the Four Noble Truths and the attainment of Arhatship. Pratyekabuddhas: Those who seek the Links of Cyclic Existence and see [the world] as illusory are called Realizers of Conditions or Solitary Realizers.
Next, “those seeking the path to Buddhahood, “these and other kinds of beings. those seeking the path to Buddhahood are “those who seek the Supreme Vehicle,” those who seek the Supreme Vehicle and the path to attaining Buddhahood. These are all practitioners of the Three Vehicles. Among the teachings of the Three Vehicles, the Small Vehicles [is the] Hearer Vehicles and the Pratyekabuddhas Vehicle of the Solitary Realizers who study 12 Links of Cyclic Existence.
Whether [they practice] the Four Noble Truths or the 12 Links of Cyclic Existence. As part of the Small and Middle Vehicles their spiritual practice benefits only themselves. This does not apply only to monastic disciples. Actually, some lay disciples, upasakas and upasikas likewise hear the Dharma [and say,] “This is what the Buddha-Dharma says, so we should just seek to awaken ourselves and take good care of ourselves. They [are focused on] the five precepts and the Ten Good Deeds, so they are afraid of going among people to earnestly devote themselves. So, they keep to safeguarding themselves. These are upasakas and upasikas. However, they protect the Three Treasures. These upasakas and upasikas have roots of goodness, they accept the Buddha-Dharma and they uphold the Three Treasures. These are upasakas and upasikas. As for those seeking the path to Buddhahood, the Supreme Vehicle, they actualize the Six Paramitas in all actions. Their goal is to attain Buddhahood, but before attaining Buddhahood, they must walk the Bodhisattva path. They must undergo the tempering from dedicating themselves among people to be able to attain Buddhahood in the future. “These and other kinds of beings…. Medicine King Bodhisattva, do you see them? There are a total of 80,000 great beings. besides the heavenly beings, dragons yaksas, the eight classes of Dharma-protectors, [there are] seekers of the Buddha-Dharma too. These people, do you see them?” this shows how much the Buddha valued Medicine King Bodhisattva; He specifically called out Medicine King Bodhisattva’s name. “Those who achieved wondrous awakening by listening to the Dharma before the Buddha….” This includes them all. Every person there, as the Buddha was teaching, was able to listen to the Dharma and joyously take it to heart. This is called “wondrous awakening”.
Those who achieved wondrous awakening by listening to the Dharma before the Buddha, like the 5,the 500, the 2000 and so on, had all been bestowed predictions. Now, those chosen and distinguished were the Dharma-protectors and the Fourfold Assembly, the newly-inspired Three Vehicle practitioners. So, it says “these and other kinds of beings”.
Whether they listened to a lot or very little, even if they heard only one line or verse, if they took that one line to heart and were able to understand and awaken to its meaning so that they felt joy in their hearts, that is called “wondrous awakening”. Just as He bestowed predictions on those five disciples before and then on Purna Maitrayaniputra, He then went on to the 500 people and then to the 2000 people. Aside from Ananda and Rahula, he at the same time bestowed. So, for those 500 and 2000 people, although their capacities were not very deep, as they listened, they became joyful and began to form aspirations. So, they also received predictions of Buddhahood.
Now, in the Chapter on Dharma Teachers, Medicine King is the recipient of the teachings. So, He called out Medicine King’s name. “You should know, there are 80,000 great beings who are about to receive predictions of Buddhahood.” There were the eight classes of Dharma-protectors as well as many humans. This shows that “all had been bestowed predictions”. Now, those who had heard the Dharma could all receive predictions of Buddhahood, even the eight classes of Dharma-protectors. The Buddha called them “great beings”. He called them “great beings” [because] they were all able to protect the Dharma and form aspirations. Are they all human beings? [His predictions were] for all sentient beings, even those who would begin only in the future to seek various kinds [of practice]. Whether seeking the Hearer path, the Pratyekabuddhas path or the great Vehicle Dharma, in the future, they can all gradually enter the door to the Buddha’s teachings, practice the Buddha-Dharma and ultimately attain Buddhahood.
“Now, those selected were the Dharma-protectors and the Fourfold Assembly, the newly-inspired Three Vehicle practitioners. Now [the Buddha] was about to [bestow predictions] on all these beings who could accept the Dharma, including the Dharma-protectors and the Fourfold Assembly. The precious 500 and 2000 people were all monastic disciples whose capabilities were very deeply rooted. [The Buddha] called their names to separately bestow predictions on them. But even those with very shallow capabilities can all attain Buddhahood. This is entering the Buddha’s door to engage in spiritual cultivation.
So, next, all of these beings, the eight classes of Dharma-protectors, all kinds of sentient beings, were to be included in this. they were able to accept and uphold the Buddha-Dharma, this means that in the future, those in the Chapter on Dharma Teachers would comprehend the Buddha-Dharma. Medicine King Bodhisattva was the recipient of these teachings. In the future, the Dharma teachers will uphold, practice and teach the Dharma. This was the starting point for the Buddha to teach the Chapter on Dharma Teachers. He wanted to help us first understand the importance of upholding and protecting the Dharma. Everyone can attain Buddhahood, and all sentient beings can listen to the Dharma. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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