Explanations by Master Cheng-Yan
Subject: He Is Certain that Water Must Be Close (其心決定 知水必近)
Date: December 05.2017
“If we seek ti attain the fruit of Buddhahood, we must know the way; then it will be easy. This sutra is the essential path of practice to attain Buddhahood. Sentient beings are full of afflictions. This is like being on a high plateau. The person looking for water is an analogy for those cultivating the Bodhisattca-path.”
We must all be mindful. Let us recollect what we talked about yesterday. If we get thirsty in the desert and wish to drink water, we need to search for it mindfully. As long as we know the direction, it will not be hard. But if we do not know the direction, then finding the water will be very difficult. By the same token, if we seek to attain the fruit of Buddhahood, then we must haver a method. If we have the right method and keep advancing forward, then we will arrive at our goal. When we are directionless, our lives are truly hazy and unclear. Where is our goal?
So, as Buddhist practitioners, we must be mindful. “This sutra is the essential path of practice to attain Buddhahood.” The sutra we speak of here is the Lotus Sutra. The Lotus Sutra is the king of all sutras. It is supreme; it encompasses all the teachings of the sutras. They are all contained within the Lotus Sutra. All the Dharma the Buddha taught in the past up to His final teachings of the Nirvana period in the future are all included in this [sutra].
Thus, a previous passage says that “what I have taught, am teaching now and will teach in the future” are all within this sutra. In the past, the Buddha taught the Dharma purely to help everyone understand worldly matters, to help everyone know clearly how our lives came about and how we should prepare for the future. If He had not, we sentient beings would not understand anything. Throughout lifetime after lifetime, we came without any control of our own and have no idea where we will go in the future. We spend our whole lives as if in a hazy mist, amidst afflictions, ignorance and suffering. We are dragged along by karmic forces and, in response to karmic forces, reproduce more karma. Living like this is unbearable suffering; so many things are beyond our control.
The Buddha came to this world to teach us to observe the world as a whole. We must not focus only on ourselves; we must see everything in the world clearly. As for the suffering He taught about, perhaps people who created blessings in past lives, when they come to this life, do not think that there is any suffering. Or perhaps people who were very confused in past lives, when they come to this life, will again be on that same drunken state, living every day as if they were intoxicated. They live their lives half-awake, half-drunk, without understanding any of the principles. Living like this, they treat themselves poorly and are of no benefit to others. In this way, they go through yet another life. There are so many people like this. The Buddha came to awaken us so that we would not be half-awake and half-drunk. We should awaken fully, wake up completely and come to understand the life we are living. Even if we are rich, life is painfully short. Even amidst our riches, we will still experience birth, aging, illness and death, not getting what we want and parting with those we love. We will be separated in life and in death. We must get a sense of the Eight Sufferings in life and earnestly reflect on ourselves. No matter how good our lives are, we too will experience the suffering of aging, illness and death. We too will part from those we love. We too will have people around us who might lack good affinities with us; just seeing them will cause us to give rise to afflictions and ignorance. This is to say nothing of not getting what we want or parting from the ones we love.
In this way, as human beings, no matter how good we make our environment. It is still the same; in the end, when we are ill, who can [suffer] in our place? No matter how much money we have, we cannot buy a longer life. Technology is very advanced now and can enable us to extend our lifespan, but this is a life devoid of function or quality. In [a hospital], there are so many who lie in their beds completely without freedom. Their minds are clear, but their bodies are unable to move about. Or their minds and bodies have both ceased to function, and they are left there, merely breathing. Their spirits face unbearable suffering! Wealthy people also face this kind of suffering. When their illnesses are prolonged, they are also very scared. When in the end they die where exactly will they go? They do not know this either. This is life.
We should mindfully contemplate our own lives, to say nothing of what the Buddha taught us. He did not merely teach us the importance of knowing ourselves and understanding the Eight Sufferings of life, that life is full of countless hardships, that suffering in life is something universal, He also taught us the principles of all things in the universe, how we sentient beings create karma and how we share collective karma. There is the imbalance of the four elements, earth, water, fire and wind, [which cause suffering] when great disasters arise. This is also found in the Buddhist sutras. This is all contained within this sutra; it can teach us so many things. We must have a broad perspective on the world. Being rich today does not mean that we will be reborn as humans in our next life, nor does it mean that we will be wealthy in the next life either. We might not even be born in the developed world. Without any control, we face our direct and circumstantial retributions. Perhaps we will be born in the poorest of places.
Have you seen how many [poor] countries there are in the world? The one I [currently] see is Haiti. We have been helping Haiti for many years now. In the past several years, Tzu Chi volunteers have gone in and out of Haiti. In particular, James Chen from the US has, over these five or six years, gone there and back more than 60 times. Why, in a few short years, did he come and go like this 50 to 60 times? It was because he was responsible for that place. Ever since the devastating earthquake [in 2010], Tzu Chi volunteers from the US have dedicated themselves completely to that place. Many international charity groups also went there to help. In that country, people were poor to begin with. The poor people there rarely even had the opportunity to eat corn flour. Some even ate mud. They were starving. This was truly extreme poverty; globally, [Haiti] is considered one of the poorest [countries].
So, since the big earthquake that year, we got involved, and we have been there all the way to the present. In addition to providing disaster relief, we also helped them with construction. There are three schools run by a congregation of Catholic nuns, including a secretarial school, a middle school and an elementary school, that we rebuilt for them. Moreover, we later also built a preschool there. At the same time, every year, we continue to distribute rice. In that place in particular, public safety is very bad. In the past, there were many gangs everywhere, so public safety was not good. They also lacked electricity and clean water, and there were no construction materials. Upon arriving in that place, although Port-au-Prince is the capital, we could see that most buildings were made from discarded materials. They had pieced together rusted tin sheets to build something. It truly was an extremely poor place. In this place, the entire ground seemed to be covered in trash. There were many people in these heaps of trash, looking for something to eat. They had no choice!
This year (2016), we again went to distribute rice. That place used to be completely devoid of order. There was no functional public safety; they had no ability to protect their own country. So the United Nations had to send soldiers there to maintain public order. To gangs would roam the streets, causing trouble. So, when we did relief distributions, we were always very worried. We always had to have soldiers come to protect us. Thus, these past few years, we were always very worried when we distributed relief. However, people can change. As long as we have the will and the vow, we will naturally have huge strength to gradually change peoples’ way of life. We can slowly guide people to understand the importance of gratitude and that when people come to help, we must accept it with gratitude. We have seen how, gradually, they all began to understand the importance of respect. This year when we were distributing rice, we discovered that the local people started to come to volunteer [with us]. There were students from the secretarial school who were willing to become media volunteers. They came to help us take notes and do some administrative work. They could help write, take notes and so on; these are things they could assist with. The local there were also taking initiative to come to help with carrying the rice, moving things and so on. Moreover, we were very happy to see that they were now forming lines, so the soldiers did not need to restrain them. They understood how to maintain order and knew to line up to get the rice. This happened this year. We could see how propel have started to change. [We could see] people begin to change and act on their own initiative; they are willing to help and give to others and contribute their own strength. Even though they are still very poor right now, when they know that people are coming to help, they will also make an effort to contribute their own strength to help these who are weaker or older than themselves, help them move and carry things. They have already given rise to this kind of love. Moreover, they have gratitude; we have already seen them express it.
Although this has all taken many years, whether through material assistance or through the effort of volunteers in going back and forth to care for them with love, we have now seen the light [of hope]. That place, that country, should also [have hope of] being saved. This is what we must put out heart into personally experiencing in the world. Thus, we must not just look at our own situation. Although our circumstances in life are already considered very good, there are still people who think, “This is not enough. There is still so much more that I must have”. If we are like this, even if we live in the best of countries or societies, if we all just fight to grab things for ourselves, then this society will slowly enter into an age of darkness. Now, we may have a very beautiful and excellent country, a wonderful society, lifestyle, family and so on, but if we are too self-absorbed and only ever think of ourselves and never of society as a whole, we will always be fighting, fighting, fighting. In the end, the result will be unthinkable. People who act like this are half-drunk and half-awake. They clearly have a good life, but they do not cherish it. When we enjoy circumstances like these in life, we should be very content. We should be grateful that we can receive an education and are able to receive the Buddha-Dharma, which is something even more precious. So, we should put all the more effort into seeking the true principles of the Buddha-Dharma to understand ourselves and the world. If we have more than we need, if we have the strength, we must quickly go to help others. The truly wealthy are those who are able to help others.
As for Haiti, we have the strength to help [the people there], but what we really hope is that we can help them stand up on their own. More than just stand up, [we hope that], at some point, no matter how long it may take, [the people in] that place can also become people who can help others. Is that possible? Looking at the seed, we know what the future fruit will be. We see how they are now beginning to know the importance of self-discipline. When people come to do a distribution everyone must abide by the rules. They are understand the importance of dedicating themselves to serve as volunteers. With this causal seed, they are now constantly transforming; their good cause are slowly transforming into good conditions. So, I hope that in this country’s future, there will be good causes and conditions, and that Haiti will gradually become a place of blessings and wisdom. This is the resolve of Buddhas and Bodhisattvas, [the heart] to go to serve and teach others. [The volunteers] seek the fruit of Buddhahood, and they already know the direction.
Look at the US Tzu Chi volunteers. Currently in Haiti and Ecuador, with hearts like the Buddha’s with hearts of great compassion, in those two countries they are now putting the teachings into practice. They are already helping people there. So, “[seeking] to attain the fruit of Buddhahood, we must know the way; then it will be easy. When we know the direction, we will be walking the Bodhisattva-path. Our direction is walking the Bodhisattva-path to give of ourselves. [These volunteers] have gone back and forth to Ecuador twice and have gone to Haiti more than 60 times. This is the power of love. These are the footprints of Bodhisattvas.
So, “This sutra is the essential path of practice to attain Buddhahood”. This means that we must understand the suffering in this world. We must know the direction and put the teachings into practice. “Sentient beings are full of afflictions. This is like being on a high plateau”. In yesterday’s sutra passage, [a man] on a high plateau was digging for water. This is like being laden with afflictions while wishing to engage in spiritual practice. Having yet to eliminate one’s afflictions while wishing to engage in spiritual practice is like standing atop a tall mountain. That all mountain represents how, if we still have afflictions yet aspire to engage in spiritual practice and are willing to work hard, what we will obtain is dry wisdom, completely dry wisdom. This is because we have yet to reach the water of the principles. We have yet to reach that water of the absolute truth, of the true principles. This is similar to ordinary people who do good deeds because they seek blessings. What they seek is human and heavenly blessings. All they know is that they must do good deeds to get blessings, that is all. They wish to get something out of it, so they give expecting something in return.
However, the Buddha-Dharma teaches us to give without expectations and moreover to be grateful. Sentient beings suffer; this is what we must thoroughly understand. So we must refine our wisdom and train our power of Samadhi. This is the water of the principles, the Dharma-water. So, forming aspirations is good, but if we have yet to eliminate our afflictions, it is like digging for water on a tall mountain. The person who looks for water is an analogy for those who cultivate the Bodhisattva-path. We must practice. Practicing the Buddha’s teachings is very good, but we must not keep harboring afflictions. In our course of spiritual practice, we must practice giving while at the same time eliminating the afflictions of seeking rewards. If we are able to do this, then in life, we can mutually encourage and help one another. We should help whoever needs our help without any expectations. We should do this wholeheartedly in the hope of helping them to likewise be able to form aspirations, recruit more Bodhisattvas and, just like us, advance in seeking the path to Buddhahood. This is the Bodhisattva-practice.
Just look at the many [volunteers] who, after being helped by us, were brought in, received volunteer training and become certified. This is a great community of Bodhisattva.
So, we should mindfully seek to comprehend this. as Buddhist practitioners, we must seek to obtain wisdom and the nourishment of Dharma-water.
The previous sutra passage states, “If there are sentient beings seeking the path to Buddhahood who see or hear this, the Lotus Sutra, and upon hearing it have faith in, understand, accept and uphold it, you should know that these people will draw near to Anuttara-samyak-sambodhi.
Seeking the path to Buddhahood is more than just knowing the law of karma. “I benefit others to attain blessings.” It is not like that. We must walk the Bodhisattva-path, give without expectations and go among people to serve others.
If we do this, we already understand the ways of the Bodhisattva-path. Where do we find the Bodhisattva-path? In the Lotus Sutra. If people see and hear it, have faith and understanding and accept and uphold the Lotus Sutra, “you should know that these people,” we will know, that they have already began to gradually approach the path of enlightenment. Anuttara-samyak-sambodhi is the path of supreme, universal and perfect enlightenment.
So, we must have this direction. Yesterday’s sutra passage continued with the Buddha again calling on Medicine King.
“Medicine King, this is like a thirsty person in need of water who digs into a high plateau in search of water. All he sees is dry earth, and he knows that water is still far away.”
[He says] “Medicine King! Do you know? It is like someone who is very thirsty and in need of water He digs into a high plateau in search of water, digging a well, but no matter how he digs, all he sees is dry earth.” We should know that if the earth we dig through is always dry, this means that though we are practicing and doing good deeds, we are still harboring afflictions. We still carry afflictions as we engage in spiritual practice. Carrying afflictions as we practice is like still being far away from water. Although engaging in spiritual practice is good, we are still unable to obtain the nourishment of Dharma-water. We are still far away from water.
Therefore, we must take the Bodhisattva-path. Only the Bodhisattva-path can truly help us to shake off all of our afflictions. This is like an animal that falls into the water; when he comes out of it, he must shake his whole body. He must exert effort to do this, shaking his body to throw off the water.
By the same principle, we must make a determined effort. We must no longer let ourselves become defiled. This is [speaking of] our wisdom-life. Therefore, we must eliminate our afflictions as we seek the Buddha-Dharma. we must not carry our afflictions as we try to attain the Buddha- Dharma. bringing afflictions as we seek the Dharma would really be a pity!
The next sutra passage states, “He continues to work without stopping until he begins to see moist earth and gradually reaches the mud. In his mind, he is certain that water must be close. Bodhisattvas are also like this.”
“He continues to work without stopping” means we must continue on. Even when we are digging a well, we must know the [right] method, the direction of our Dharma-lineage. Once we know our direction, then we must put in effort and continue to work without stopping. Although there is a layer of dry earth, we must continue to work hard to eliminate our afflictions. We must diligently eliminate afflictions; we must continue working, must keep putting in effort without stopping. “He continue to work without stopping”. This means never to stop to rest but to continue to exercise our aspiration of seeking the Dharma, advancing diligently and constantly moving forward.
He continues to work without stopping until he begins to see moist earth and gradually reaches the mud: From the ground of dry wisdom he proceeds gradually, continuing to work without stopping. He abides in the inner assembly; this is like starting to see the moist earth. Reaching the state of the Ten Dedications is like seeing the mud. Dedication of merits means to turn from the cause toward the fruit, to turn matters toward principles and to turn from oneself toward others.
“He begins to see moist earth….” [When we encounter] fry earth, we just need to put our heart into digging further. We must mindfully keep going. As long as we have the right direction, we must constantly eliminate afflictions and diligently keep moving forward. Whatever is right, we “just do it” and keep advancing. In this way, we will “gradually reach the mud”. We will gradually see that the earth has become moist. When we see moist earth, we will know that there must be water below, so we must step up our efforts and quickly work even harder. We must keep working hard until we reach the mud.
Seeing mud means that we have reached water. This earth is not just moist, it is already mixed with water; this is mud. So, “From the ground of dry wisdom he proceeds gradually.” [Starting from] the ground of dry wisdom, where we carry our past afflictions of having expectations, we constantly practice and gradually understand. The Buddha has opened [the teachings] for us, so we must quickly turn toward the Great Vehicle Dharma. [We must] quickly turn from the deer cart and sheep cart to the great white ox cart. [We must not practice] merely for our own sake, but also for others. This is the great white ox cart. In this way, from the sheep cart and deer cart, from the ground of dry wisdom, we must turn to the great white ox cart. We must transform ourselves as well as others. Then, we are able walk forward on the great, broad path to enlightenment.
Like this, we can gradually advance. “Continuing to work without stopping” means to continuously press forward. “He abides in the inner assembly”. This is [the highest state of] those who practice the Two Vehicles, the sheep cart and deer cart, the Small Vehicle and Middle Vehicle. He has already formed aspirations to enter into the Buddha-Dharma. Although he has entered the Buddha-Dharma, he still remains in the ground of ordinary beings. However he is hardworking. He practices the Four Reflections, using these four methods to seek this Dharma, to find out how to eliminate his afflictions and how to be diligent. Practicing these four things, he attains the Dharma of warmth, the Dharma of pinnacle, the Dharma of patience and the Dharma of foremost in the world.
He abides in the inner assembly and practices the Four Reflections. He attains the Dharma of warmth the Dharma of pinnacle, the Dharma of patience and the Dharma of foremost in the world. This is the stage of the four wholesome roots, the highest state of wisdom with Leaks. It is foremost among all worldly teachings. Thus it is called the Dharma of foremost in the world.
The Dharma of warmth is like frilling into wood. The ancients drilled into wood to create fire; they kept on drilling into the wood until it started to burn. Recently, we have often talked about how dry it is. When a foehn wind blows on dry branches and the branches rub against each other, they can start a fire. Many forests will burn after a drought. This is how it happens. When dry branches keep rubbing against each other they will eventually catch fire. By the same principles, we must work hard in our spiritual practice. The Dharma of warmth requires this. As we continually put in effort, we will naturally obtain the Dharma of warmth.
Once we have obtained the Dharma of warmth, our bodies will be warm and our blood circulation will be unobstructed. Next is the Dharma of pinnacle. This means that in the inner assembly, [Small Vehicle practitioners’ highest state,] they have already attained the highest teachings. Thus it is the highest level of Dharma among the Two teachings.
Next is the Dharma of patience. Although we have attained the Two Vehicle Dharma and are in the inner assembly, we are still ordinary beings who are still learning the Buddha’s teachings. We have already gained experience of the Dharma. we already understand the Dharma the Buddha taught, but after we understand it, we still need to proceed forward. The Dharma of patience is something that we spiritual practitioners must have. If spiritual practitioners do not have patience, then regardless of what Dharma we practice, once we encounter external conditions, we will not be able to endure them and will quickly give up on our aspirations. So, we must have the Dharma of patience. Remaining in the inner assembly of Two Vehicle practitioners, within the Buddha-Dharma but still in the state of ordinary beings, we still need to be patient.
Last is “the Dharma of foremost in the world”. “The Dharma of foremost in the world” is the highest state of wisdom with Leaks. There are people with wisdom in this world, but they still have flaws. They have not [attained] flawless Dharma. and so, though they have wisdom, they are still laden with afflictions. This is like what we just talked about Digging a well on a high plateau is an analogy for people who carry afflictions as they engage in spiritual practice. This is called wisdom with Leak or “dry wisdom”. They still remain in the ground of ordinary beings. Although they have already attained, the Dharma of foremost in the world, they have not yet attained the essence of the Dharma. so, this is called “the Dharma of foremost in the world”; it is foremost among all worldly teachings. They more or less understand worldly teachings and are able to transcend them, but they are still unable to comprehend the Buddha’s original intent. The disciples of the Two Vehicles are still unable to enter the Bodhisattva Vehicle; they stop at this point, within the Two Vehicle Dharma. this is the “inner assembly”. These unenlightened beings within the Dharma have yet to completely liberate themselves from afflictions.
Because of this, they are said to “abide in the inner assembly”. These are people at the ground of dry wisdom. They need to keep gradually advancing. Yet they have already attained the Dharma of foremost in the world”.
In this world, we must not only understand ourselves but also understand the matters of the world. We should observe the world as a whole to understand the kinds of suffering in the world. We must understand them all; this is the Bodhisattva-practice. We must go as far as to reach “the state of the Ten Dedications”.
He continues to work without stopping until he begins to see moist earth and gradually reaches the mud: From the ground of dry wisdom he proceeds gradually, continuing to work without stopping. He abides in the inner assembly; this is like starting to see the moist earth. Reaching the state of the Ten Dedications is like seeing mud. Dedication of merits means to turn from the cause toward the fruit, to turn from matters toward principles, and to turn from oneself toward others.
“Dedications of merits” means “to turn from the cause toward the fruit”. Right now, what we are working toward is the goal of reaching the state of Buddhahood. It is also “to turn from matters toward principles”. In the work that we do, we must not neglect the principles. This is “to turn from matters toward principles”. [Finally there is] “to turn from oneself toward others”. These are called “dedication of merits”.
There are ten kinds of dedications, yet all are manifested through our actions. Though all the good deeds we enact, through our body, speech and mind, we are always dedicating our merits. In the end, we dedicate infinite merits to all Dharma-realms. All the good that we do must be dedicated to all Dharma-realms; we must return to the state of Buddhahood. To do this, we must be mindful.
So, regarding moist earth, by the time we see moist earth, we will know that there will be water further down. So, “moist earth” is a metaphor for “hearing the Prajna teachings”. In addition to the Agama and Vaipulya teachings, we have also heard the Prajna teachings. This is “the moist earth”. “Reaches the mud” is an analogy for now hearing the Lotus Sutra and drawing near to the water of the Buddha-wisdom. Not only does he see the moist earth, he also knows for certain that there is water in the mud. So, this is a metaphor for “hearing the Lotus teachings”. He has now heard the Lotus Sutra and has more or less been able to obtain the water of the principles. The Dharma-water has now begun [to nourish him].
Earlier, in the Chapter on Medical Planets, it spoke of “giving the Dharma-water”. He “draws near to the water of Buddha-wisdom”, He has begun to draw near. So, ”He continues to work without stopping until he begins to see mud”. This is an analogy for "benefiting oneself and others".
He continues to work without stopping, until he begins to see mud: This is a metaphor for benefiting oneself and others without rest and thus revealing the appearance of a Great Vehicle practitioner. With this, we can gradually come to thoroughly understand the meaning of this sutra and will be all the more able to draw near to Buddha-wisdom.
As we benefit ourselves, we must also benefit others. Like this, we will begin to exhibit the appearance of a Great Vehicle practitioner. We begin with cultivating limited practices and teachings, the limited teaching of Small Vehicle, continuing on until we understand that we must benefit ourselves and others. Then, we will gradually exhibit the appearance of Great Vehicle practitioners the appearance of Great Vehicle practitioners. “With this, we can gradually come to thoroughly understand the meaning of this sutra.” This are the principle of the Lotus Sutra which we have gradually come to understand. We understand this sutra’s significances “and will be all the more able to draw near the Buddha-wisdom.” Because of this, we will be able to obtain the Buddha-wisdom.
So “From moist earth he reaches the mud He is skillful in seeking water.” This is because he sees the moist earth and is also able to reach the mud. Seeing mud means we have already reached water. When water is coming out, we must be even more diligent. Below the mud is pure, clean water. This is an analogy for how “Those who listen to this sutra skillfully practice the Bodhisattva-path”. “This sutra is essential for practicing the Path. It is the Dharma for attaining Buddhahood.” After listening to the sutra, we must put [what we heard] into practice. We must truly put goodness into practice. We must not only listen to it, but truly put effort [into practicing it] and must “skillfully practice the Bodhisattva-path.” “This sutra is essential for practicing the Path”. This truly is the most important thing in our spiritual practice. Thus, “It is the Dharma for attaining Buddhahood.” This sutra provides the method for attaining Buddhahood. So, “In his mind, he is certain that water must be close. Bodhisattvas are also like this.” We now know that “having reached this stage in our practice,” when we have reached this point in our spiritual practice, we should know that we have gradually reached the grounds of Bodhisattvas. “Through the gradual teachings, [we reach] the initial ground of joy. This is the state that Bodhisattvas who have perfected the teachings ascend to and abide in.”
We gradually, starting from the Agama teachings, came to understand the Buddha-Dharma. Through the Vaipulya and the Prajna, He gradually taught, leading us along the way. According to sentient beings capabilities, the Buddha gradually taught and we gradually accepted these teachings, gradually drawing near to them until we slowly began to from aspirations. This is the initial ground of joy. Being able to see this sutra, we gave rise to joy, and we from aspiration to accept and uphold, read and recite, transcribe and expound [this sutra]. Doing all this, we feel very joyful. We have already entered the perfect teachings in the ground of joy, we have begun to enter the perfect teachings, which are the Lotus Sutra. Being in this ground of Bodhisattvas, we are putting [the teachings] into practice. We are in “this state that Bodhisattvas who have perfected the teachings ascend to and abide in". We have already entered; we have ascended to and abide in that place. “His mind harbors no more doubts”. We will no longer have doubts; we are now certain. We are already certain of our direction, and because of this, we are certain.
His mind harbors no more doubts, so it says “certain”. He is not far from the noble state, so it says [he] ”must be close“, Bodhisattvas are also like this: This means that what they all practice is the Bodhisattva-Path. By gradually practicing and learning, they will all attain Buddhahood.
“He is not far from the noble state". We are now not far from the state of the Buddha. As long as our direction is correct. and we mindfully put [this sutra] into practice, “[we] must be close”. This is because by [practicing] this sutra, we have already ascended to the ground of joy and have begun to walk in the direction. So, Bodhisattvas are also like this. “This means that what they all practice is the Bodhisattva-Path. By gradually practicing and learning, they will all attain Buddhahood”. This is what the sutra says.
In short, we must dedicate ourselves to the world, and give of ourselves for the sake of the world’s sentient beings. Suffering sentient beings need Bodhisattvas. Bodhisattvas are saviors among sentient beings. What the Buddha came to this world to teach was for us all to ascend to the ground of joy. By then advancing forward, we can reach “the ground of Dharma-cloud” where we became one with the universe. So, we must not practice merely for our own sake. Since we are born into this world with others, we must serve as benefactors for others; these benefactors among people are Bodhisattvas. All in all, when it comes to the Buddha-Dharma, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
