Explanations by Master Cheng-Yan
Subject: Understanding the Intent of the Three Buddhas (三佛咸集 應知其意)
Date: March.15.2018
“We must know that the Buddhas of the past, the present and other worlds, the three Buddhas, came from afar for the sake of the Dharma and to open the stupa of treasures. We must understand the intent of those Buddhas from the past, present and from other worlds. If we can safeguard, uphold and expound this sutra of wondrous Dharma and perfect teachings, we are making offerings with utmost sincerity and will be able to see the three Buddhas.”
Everyone, please be mindful! We must be aware of “the Buddhas from the past, the present and other worlds, the three Buddhas.” As for Buddhas from the past, there have already been countless Buddhas. Now there was Sakyamuni Buddha and the Buddhas from other worlds. The meanings of “the three Buddhas” is those of the past, present and future; there are not only three Buddhas, but Buddhas from the past, present and future and future Buddhas. Right now, we are at the Lotus Sutra Dharma-assembly, where Sakyamuni Buddha taught the Lotus Sutra. Many Treasures Buddha, who attained Buddhahood countless kalpas ago in the past, was together with the present Buddha, Sakyamuni. The stupa of Many Treasures Buddha emerged before the Dharma-assembly. Everyone wanted to see the Buddha inside the stupa. So, they were hoping that Sakyamuni Buddha could open the stupa and let everyone see Many Treasures Buddha inside the stupa of treasures. But Sakyamuni Buddha first called on the Buddhas of the ten directions to come and gather together. The meaning behind this is very profound, yet very simple. It is profound because we unenlightened beings cannot conceive of it. How can we begin to comprehend what the Buddha was telling us about the stupa of treasures that emerged from the ground? More than 2000 years ago at Vulture Peak, the place where the Lotus Sutra was taught, did an actual stupa of treasures emerge from the ground? Let us use our worldly perspective to imagine that time and place over 2000 years ago, on Vulture Peak in ancient India, where the Buddha taught the Dharma. Many people today go on pilgrimages, and they also visit Vulture Peak. I saw in our Rhythms Monthly [magazine] that we went to Vulture Peak a few years ago. We took pictures of the surrounding environment and published them in our Rhythms Monthly. I saw this and asked [the magazine staff], “Can I have a complete photo of this spiritual site of Vulture Peak?” Mr. Wang Zhihong actually gave me a set [of photos]. See, this [physical] location and the place described in the Lotus Sutra are actually quite different; they are quite far from each other. From the photo, it looks like the area of this location was limited. The place where the Lotus Sutra was taught had its limitations. But in the Lotus Sutra’s description from the beginning of the Introductory Chapter, it describes those who came as boundless and infinite.
In addition to the retinue of 1200 Hearers and Arhats who always accompanied the Buddha, there were also many other monastics. There were also countless Bodhisattvas, the eight classes of Dharma-protectors and citizens from around the country who came. It seems to have been quite a magnificent occasion. When we think about it in terms of the sutra, there really were so many people there. But when we look at the actual place, it is not that big at all. Instead, we should think of it as a spiritual state. What the Buddha and those who compiled the sutra later on intended to describe was the Buddha’s state of mind, which is one with all things in the universe.
It is so vast and limitless, a boundless space. Moreover, there were the eight classes of Dharma-protectors; this was not something that could be described with words or numbers. There were countless sentient beings who had formed affinities with the Buddha. Those who had formed affinities were many. Those who had attained, were attaining and would attain Buddhahood were also many. This describes the Buddha’s spiritual state of mind. [Non-Chinese] numeral systems are different from our Chinese numeral system. Different from our Chinese numeral system. One “wan” means “ten thousand”. If we add another “wan” to ten thousand, wouldn’t this be “ten thousand wan”? How much is “ten thousand wan”? With [non-Chinese] numeral systems, during editing, the numbers began to show disparity in the descriptions. However, no matter [how we describe things], there will always be many things that we cannot conceive of or describe.
But there is one thing that we must clearly recognize, which is the true principles. The true principles are infinite, and we must believe in them. Take the “three Buddhas” for instance. If we were to say that the Buddhas who achieved Buddhahood in the past are immeasurable and innumerable, then what of those presently attaining Buddhahood throughout the ten directions? In just one direction they are immeasurable. When we talk about the east, there is east of east and even further east. Space is infinite. So, there is east, west, south and north, the four intermediate directions, above and below. This is just like how the 16 princes attained Buddhahood simultaneously. This is in the Chapter on the Parable of the conjured City, where the sutra says that they attained Buddhahood simultaneously.
So, speaking of the present Buddhas, the present Sakyamuni Buddha attained Buddhahood in the Saha World. What about Amitabha Buddha? He attained Buddhahood in the Western Pure Land of Ultimate Bliss. And in the East? That was where Medicine Buddha attained Buddhahood. In any case, the east, west, south and north all had places where Buddhas attained Buddhahood.
More than 2000 years ago, the founder of our religion today, our present Sakyamuni Buddha, also [attained Buddhahood]. This time was over 2000 years ago, so why do we still call Him “the present [Buddha]”? It is because our human [conception] of time and the Buddha’s [conception] of time are different. Especially in our universe, time on each planet is different. This means that with such differences in time, space and distance, many numbers do not match up. There are calculated in accordance with the place. The Buddha-Dharma must be in accordance with everything we call “phenomena” in the universe. This is the Dharma. This is like people who translate the sutras. They translate it like this, “Thus have I heard, at one time…”. They would not say which year, month or day or what time it is, because if they were to set a time, there would be a discrepancy. Even on this planet alone, our day has begun here, while it is midnight in other countries right now, or daytime in others. We are all under the same [sky], but there is a time difference. Which time, which country’s time, should we set as standard? So, the Buddha told us to us “at one time”. Heaven’s time and out item are even more different. One day in Trayastrimsa Heaven is equal to 100 years in our [world].
In summary, time cannot be fixed in numbers, but many will use numbers to describe it. So, the past Buddha, the present Buddha and the Buddhas gathered from the ten directions are called the “three Buddhas”. This all means that it is very hard to clearly explain these numbers. So, we say this is inconceivable [to us]. We have no choice but to simplify it and say that the past Buddha, the present Buddha and the Buddhas from other worlds “all came from afar for the sake of the Dharma”. Now the three Buddhas had all gathered together at the Dharma-assembly. “We must understand the intent of those Buddhas from the past, present and all the directions.” The stupa’s door had already opened, but the Buddhist sutras repeat in verse; they use verse form to repeat the teachings. This repetition here tells us that this passage is very important. Because we all intrinsically possess the Buddha-nature, we all have this stupa inside our hearts. Did a stupa actually emerge from the ground at the Dharma-assembly at that time? This stupa was 500 yojanas high. 500 yojanas is 20,000 li. Its width was 250 yojanas, or 10,000 li wide. Of course, this also represents our state of mind, which encompasses the universe. Everyone’s mind encompasses the universe. It is just that we do not understand the principles thoroughly. Ordinary beings are still in a state of confusion, with afflictions, ignorance and dust-like delusions in our minds. All we know is that the world is big, but exactly how big is it? We are incapable of comprehending this. But when it comes to our field of vision, our eyes are very clear. I only have these two small holes, but with my eyes, I can see that corner and that corner, and as I look through this room, I can see that building out there. It is material things that obstruct us, so we see things in this way. If I walk outside, there is nothing to obstruct me. When we can broaden our line of sight, we will be able to take everything into our minds. When we raise our heads to look up at the sky, [we see that] it is vast and boundless. This is how our consciousness, how our roots, dusts and consciousnesses converge to take everything into our minds. So, with our minds, we see how our external world is vast and open. It is just that we unenlightened beings let these external states obstruct our minds. These external states causes our roots and dusts to give rise to afflictions. “I saw this thing and it disturbed my mind”. Happiness, anger, sorrow, joy, love, hate, passion and animosity all exist within our everyday state and environment. They all cause us to give rise to many discriminating and afflictive thoughts. This is what it means to be an unenlightened d being.
But if we are in the state of Buddhahood, everything will be in a state of purity. The state of Buddhahood is tranquil and clear. This is the state of ultimate peace; this is Nirvana. The state of Buddhahood is enlightenment. The state we call Nirvana is not merely passing away into Perfect Rest. Actually, liberation is called Nirvana. To be liberated is to be tranquil and clear. The Buddha’s state of mind is always very calm, as vast as the sea and sky. He understands all the principles very clearly and thoroughly comprehends all things. This is the Buddha’s state of mind. The Buddha wanted to share His state of mind with unenlightened beings so we would understand. But knowing is just knowing; we are unable to experience this personally. The Buddha had to expound so many teachings to help us slowly eliminate our afflictions and, step by step, experience the principles of the Buddha-Dharma. With the Lotus Sutra, He helped us experience and comprehend the Great and Small Vehicle Dharma.
In the end, everyone chose the great white ox-cart and formed great aspirations. We have already formed this aspiration. The path of the great white ox-cart is very long, a long and broad path. Once we start walking forward, there will be one danger after the other, so we must be very mindful. We must have a guiding teacher to lead us; only then will our direction be clear to us. But our minds drift about, and sometimes we will fell this journey is too far and become very anxious, afraid, frightened and fearful. Our guiding teacher will comfort us time after time, helping us continue forward with peace of mind. [He lead us] from the conjured city, which represents Prajna. He slowly gave us wisdom. He used all kinds of analogies; in the end, all is ultimately empty. This is the conjured city.
He helped us understand how [the cycles of] formation, existence, decay and disappearance, birth, aging, illness and death and arising, abiding, changing and ceasing are all within our minds. Do we understand this clearly? He “thrice transformed the pure lands” to help our minds comprehend things layer by layer. Our stupa of treasures has emerged from deep within our minds. What we are all waiting for is to open the doors to our stupa of treasures so we can see the entire body of the Buddha inside. This means that what we are waiting for is our own nature of True Suchness. If we can manifest our own intrinsic nature of True Suchness, we will open the door to the stupa of treasures, and the three Buddhas will gather. The ancient Buddha represents the nature of True Suchness that we inherently possess. This is Many Treasures Buddha. The present Buddha, Sakyamuni Buddha, came to guide us and active our minds so we will be able to awaken to the fact that we all intrinsically possess the same nature of True Suchness as the Buddha. We have the stupa that surpasses the Five Vehicles and transcends the Five Destinies. Everyone should be clear about the Five Destinies. So, once we have transcend the Five Realms, we will have also transcended the Five Destinies. We will not only have surpassed the heaven realm, but among the Four Noble Realms, we will have passed [the state of] Hearers, Solitary Realizers and Bodhisattvas. Replete with myriad practices, we will have reached the state of Buddhahood. We must head toward the fruit of Buddhahood. This means the stupa of treasures has already reached [beyond] 500 yojanas in height; it has already surpassed that. We must understand this very clearly. If we can understand these teachings, we will be able to transcend all worldly Dharma. When we [understand] “the intent of those Buddhas from the past, present and all the directions”, it will be like this. “[We must] safeguard, uphold and expound this sutra of wondrous Dharma and perfect teachings”. We understand this now, but we are still confused about our Buddha-nature. We are still unable to thoroughly understand it, so we must learn.
What can we do to learn? We must form aspirations and make vows to safeguard, uphold and expound [the Dharma] and become those who listen to the Dharma, teach the Dharma and transmit the Dharma. So, this wondrous Dharma must be spread. This wondrous Dharma is perfect. This sutra of perfect teachings is the Lotus Sutra. The Lotus Sutra is the wondrous Dharma that will help us attain Buddhahood; it is also the sutra of perfect teachings.
Thus, “We are making offerings with utmost sincerity and will be able to see the three Buddhas”. This means all of us must have utmost sincerity in our intentions as we devote ourselves in body and mind. When we safeguard, uphold and expound the Dharma and put it into action with utmost sincerity, we will naturally be able to see the three Buddhas. The three Buddhas are the Buddha within us. We rely on the Dharma that Sakyamuni Buddha taught us which transfers the Buddha’s awakening into our hearts. So we talk about chanting the Buddha’s name in order to take [His enlightenment] to heart. Thus, we must accept Sakyamuni Buddha’s teachings into our hearts. When we take them to heart, we can put them into practice and demonstrate their effectiveness. We can go everywhere to spread seeds of goodness and transmit the Dharma. Every single one of these seeds has already become a Bodhi-tree. One gives rise to infinity, and infinity from one.
Take today (2016) for instance. Everyone is attending morning recitation today, but today’s morning recitation is different from our usual recitations because today is the day Guanyin Bodhisattva attained enlightenment. According to legend, some people say that today is Guanyin Bodhisattva’s birthday. Some people say that today is the day that Guanyin Bodhisattva renounced the lay life. There are also people who say that this is the day that Guanyin Bodhisattva attained enlightenment. Regardless of what day it is, we should always keep Guanyin Bodhisattva’s spirit in our actions every day. “In every person, there is a Guanyin Bodhisattva; in every family, an Amitabha Buddha”. people in this, and we say this today as well. We also say that if we chant the Buddha’s name every day, we will take the Buddha into our hearts. All Buddhas and Bodhisattvas will be within our hearts. Speaking of Guanyin Bodhisattva, “If people pray for help in 1000 places, she will manifest in 1000 places”. This is why we all recite the name of Guanyin Bodhisattva. In times of disaster, we also pray to Guanyin Bodhisattva.
In fact, we ourselves are also Guanyin. So, we all must be very mindful to be Guanyin every day. We are all Guanyin. As long as we have the heart to put the spirit and ideals of Bodhisattva into action, then we are all Guanyin, we are all Sakyamuni Buddha, we are all the Buddha in the East and we are all Earth Treasury Bodhisattva. We should learn all their spirit and ideals; this is the Dharma we should learn.
So, this is just like our Tzu Chi volunteers overseas doing work. Even in illness, they will still work. In Malaysia, there is [a volunteers named] Yang Meihua. She had a tracheotomy; she has a hole in her neck. Every day, she must clean this hole in her neck. Because of this hole in her neck, if she sweats at the recycling station, she must go and clean it frequently. Everyone tells her to rest. “Do not work anymore”. She says, “if you tell me to rest, then it will be eternal rest, which means I will be of no use at all anymore. I must work. Even though I worked from the time I was healthy until the time I get sick, after I got sick, I had to keep working more than ever before, because then I realized that I am running out of time.” She was a cancer patient, so now she has a hole [in her neck]. When she wants to talk, she has to cover it with her hands to speak. This hole allows her to breathe. Sometimes, if she cannot breathe, she has to press down on it to start breathing again. She was a cancer patient, but she formed aspirations. She said, “I have been certified for so long. I worked from when I was healthy until now, I must seize the time. There isn’t much time left. I do not have enough time”. On recycling days, she drives a truck. She drives a recycling truck all by herself. On regular days, she sorts [the recyclables] at the recycling station and recycles them. After bringing back the recyclables, she is always in this pile of recyclables. She said, “Because of my scar, because of this hole, I have to use so much cotton and use so much [anti-septic] solution. I am producing so much trash! I now I must spend even more time to do these things. I must be diligent about my recycling work”. There are other people like her.
There is another person who is the same. She has bladder cancer. After surgery, she became very skinny, only skin and bones, but she still made the most of her time. “I must work. Now I have accepted the Buddha-Dharma. Though I worked hard my whole life, as Master says, ‘We live only as long as we keep breathing’. I can still breathe now, I still have strength, so I must serve others”. This was how she accepted the Buddha-Dharma and was permeated by the Dharma. Every day, she made the most of her time to listen to the Dharma. Every day, she made the most of her time to do recycling work. She even went to care for a child who lived with her grandma. She kept them company, and now the child is 10 years old. She kept this child company for many years. The child said to the grandma, “Grandma, how come auntie did not come visit me for a whole month?” she replied, “Auntie had surgery, so her body is weak right now. But she is still doing recycling work. You should not make her exert too much strength. Do you want to go and help auntie?” This is so wonderful. so, this 10-year-old child started coming to the recycling station every day after school and said to this auntie, “Let me take care of the heavy ones.” This child is only ten years old [but says,] “Auntie is so skinny. You should not carry things that are too heavy, but just tell me how much you want to do”. See, this is how we deliver sentient beings. she spoke of [the great boatman from] the sutra of Infinite Meanings; although his body was ill, he still sailed the boat [to deliver other sentient beings]. indeed, this is how they make the most of their time and use their bodies to uphold the sutra. they listen to the Dharma, and even when they are physically ill, they still make the most of their time and inspire many people. Meihua is the same. many people healthier than her said, “When I see Meihua working so hard, if I do not work, I feel very uneasy. So, everyone worked even harder than before. This is safeguarding and upholding [the Dharma]!
They both used their bodies to teach the Dharma and inspire many people. The principle is the same. After listening to the sutra, they both brought fulfillment to their lives. In this present life, these Bodhisattva each manifested appearances just like how Guanyin Bodhisattva manifested in all kinds of different appearances to transform people. They are willing and joyful, so they spend each day working with joy.
So it says, “All Buddhas and Bodhisattvas must have two kinds of vows, universal and specific”. The first is the universal vows, which are the Four Great Vows. The second is specific vows, like how Amitabha Buddha made His 48 vows or how Medicine Buddha made 12 great vows.
Every month we recite the Medicine Master Sutra. This is what it means to follow the intent of all Buddhas in seeking this Dharma. “[They] declare these vows with utmost sincerity” All Buddhas, based on what They see in this world, follow this Dharma. They make vows according to the world’s needs. But They also have universal vows, which are the Four Great Vows. The other [vows] are what these Buddhas feel the world needs the most and have thus accordingly vowed to do. This is similar to how Tzu Chi’s Four Missions and Eight Footprints are a response to the needs of the world, so we promote these missions in the world. The principle is the same.
Thus, we must mindfully seek to comprehend the Dharma. The teachings are very subtle and wondrous, so I hope nobody only looks at the words or merely plays with the words. We must truly absorb [these teachings] and apply them in our lives, in the world and to ourselves. In order to take the Dharma to heart, we must do more than just talk about it; we must be able to teach it and practice it, but if we do not have the Dharma in our hearts, this is not right.
Next we will begin discussing the previous passage, which says, “I told the entire great assembly that, after I enter cessation and deliverance, whoever is able to safeguard, uphold, recite and teach this sutra should declare their vows now before the Buddha”.
The Buddha began encouraging everyone to make vows and declare them. Though they already had vows in their hearts, now they had to begin putting them into action. This is just like how today, there are many Bodhisattvas who wish to become monastics. They all have Guanyin Bodhisattva’s spirit, so we chose this time [for the ceremony]. For many years, they had vows in their hearts, and today, they will declare these vows. This is what it means to “declare their vows”. They must declare these themselves. They must express themselves. The principle is the same.
So, the following passage says, “Many Treasures Buddha, though He entered Parinirvana long ago, by means of His great vow, roars like a lion. As for Many Treasures Tathagata and the many manifestations of myself who have gathered, you must all understand this intent”.
Although Many Treasures Buddha entered Parinirvana long ago, actually, we all have a Many Treasures Buddha [inside us]. He has been there for a long time. Our Many Treasures Buddha is intrinsic to us, in His stupa of treasures. So, as for “that Many Treasures Buddha, though He entered Parinirvana long ago,” although Many Treasures Buddha entered Parinirvana a long time ago, “He never forgot His original vow”. This vow is everlasting; it has been everlasting since Beginningless time. This was His vow. “He [would come] to listen to the sutra and bear witness to it as always”. This requires diligence. Although Many Treasures Buddha had entered Parinirvana , He was still very earnest. Wherever the Lotus Sutra is taught, His spiritual training ground will emerge. This means that wherever the Lotus Sutra is, the stupa of treasures will be there too. Didn’t we discuss this earlier?
Now, Many Treasures Buddha’s stupa has emerged, so wherever the sutra is, the stupa of treasures will be there as well. Therefore, “By means of His great vow, [He] roars like a lion”. Many Treasures Buddha in the stupa of treasures spoke with a great voice. When the door to the stupa of treasures opened, He said, “Excellent, excellent Sakyamuni Buddha, quickly teach this Lotus Sutra”. This was the voice of Many Treasures Buddha bearing witness. Also, when the Buddha opened the stupa’s door, [Many Treasures] expressed His wish. “Quickly teach this Lotus Sutra. I came for the sake of listening to the sutra”. This was how He declared His wish.
So, “By means of His great vow, [He] roars like a lion. Because of His great power of vows from previous lifetimes, He roared like a lion in the stupa of treasures. At the great assembly, the Buddha taught the Dharma fearlessly”.
At the great assembly, Sakyamuni Buddha had to teach these perfect teachings without fear. The Buddha was in India, which had a very complicated religious scene. There were more than 90 kinds of religions, and every religion was flourishing. So, to teach the sutra at that time was not easy. This was especially [true for] the Lotus Sutra. To clarify so many principles in a place like that was not easy at all. So, He was fearless, because these principles are true and not false. Thus, He was fearless. “As for Many Treasures Tathagata and and the many manifestations of myself who have gathered, you must all understand this intent”. Now Many Treasures Buddha had appeared, and Sakyamuni Buddha was also there along with His many manifestations; They were all gathered together there at that time. We all must understand the intent, the meaning behind this. So, just during this time, He taught so many things. As for this intent, everyone must comprehend it clearly. “Many Treasures Buddha came from afar”. Many Treasures Buddha came from afar, which represents Beginningless Time. “Now presently,” refers to the present Sakyamuni Buddha. In the past and the present, [Sakyamuni Buddha] encompassed all things in the universe and all the principle through His teachings. He teaches us all about heaven, hell and all kinds of ways of life. He teaches us all about the animals of the world, about people and animals. He teaches us about the ways of life of all sentient beings. So, the Buddha’s multiple manifestations were very penetrating and clear; they taught very clearly. They “gathered in this land”. These teachings had been gathered together and had already finished [gathering] in this place. “Why?” “Everyone must understand such a deep and sincere intent”. All these teachings were gathered together. The Buddha’s many manifestations are the Dharma, the multiple manifestations of the Dharmakaya. After He finished teaching, the Dharma that had been fulfilled, the Dharma He had already taught, began to demonstrate its function. The Dharma that had already been taught could now serve as verification. This is the Dharma that Sakyamuni Buddha taught. When we walk in accordance with this Dharma, practice according to its teachings and put them into action in this way, we will benefit this world and save and transform sentient beings. With these methods, we have already seen results. This is how it is. We all must understand that they gathered together in this way, but for what purpose? Everyone must understand “such a deep and sincere intent.” This was such a heartfelt intent. The Buddha taught so much Dharma, all to help everyone to succeed and take action. Although we have yet to awaken, if we act according to this Dharma, go among people and transform sentient beings, there will be many sentient beings who will be saved because of this. The lives of so many people in this world, because of these teachings, will be filled with peace and harmony. This how the Dharma can save minds. This is the Dharma that saves people and the world.
This praises those who safeguard, uphold, read and recite the sutra, encouraging them to form Great Vehicle aspirations and declare their own vows. This also praises the past Buddha, the present Buddha and the Buddhas from other worlds. We must all understand Their intent.
This is a repeated verse; this verse repeats the long-form prose. This means that we must “safeguard, uphold, read and recite the sutra.” We must uphold and earnestly safeguard this sutra in our hearts to enable this sutra to continue on and on. Everyone must accept it and put it to use with body and mind. With sincerity in body and mind, we apply it; this will inspire others and teach and transform even more people so that everyone can spread and recite it. In this way, we can teach it, apply it and spread it through recitation. Thus, “safeguard, uphold, read and recite” means that we must recite and teach the sutra. We should recite and teach the sutra. Moreover, because “the sutra is a path and this path is a road to walk on,” we must put it into action as we walk [this path]. Thus, this is “encouraging them to form Great Vehicle aspirations and declare their own vows.” Since we have already formed aspirations, we must declare our own vows and express them. “It also praises the past Buddha.” This discusses the meaning behind the past Buddha, the present Buddha and the Buddha’s manifestations from other worlds. We all should clearly understand the past Buddha. We also have an intrinsic past Buddha within us. And the present Buddha? The Dharma that the Buddha taught is what we now faithfully accept and practice. And the Buddhas from the ten directions? [They represent] the results created after we practice and transmit [the Dharma]. This confirms that these teachings are practical and useful in this world. They can bring purity and transformation to people’s hearts. This is just like the two Malaysian Bodhisattvas we just [discussed]. Although they have serious bodily illnesses, they still put their aspirations into action. Despite being ill, they manifest their altruistic potential to inspire and mobilize others. They know what methods are needed in this world to save and help others. So, bringing purity to people’s hearts and harmony to this world can mitigate the disasters in the world. Thus, we all must be very mindful as we earnestly seek to comprehend this. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
