Explanations by Master Cheng-Yan
Subject: Inspiring Us to Practice to Overcome Hardships (稱性起修 克服困難)
Date: March.26.2018
“In this wondrous Lotus Sutra, the language is tranquil, calm and pure. Its principles are true, accord with our nature and inspire us to practice. We must always be willing to uphold the Four Great Vows and the infinite meanings of the unspoken Dharma. We must put effort into practicing the Four Infinite Minds. We must uphold the sutra, expound and practice according to its teachings and engrave them forever into our hearts so we can remember them without difficulty.”
We must mindfully seek to understand this. [As we read] this Lotus Sutra, we must be very mindful. When it comes to this sutra’s contents, when we read its words, we must be mindful in order to experience the meaning that is contained within. “[Its] language is tranquil, calm and pure.” From the text of the sutra, we delve deeper into the Dharma within it.
In fact, its language, its words, phrases, rhetoric and all its principles, taken all together, in summation, are completely tranquil, calm and pure. This tranquil, calm and pure Dharma actually encompasses all worldly matters. These are their true principles. These true principles exist within so many worldly matters and worldly things, within all the joy and suffering in this world. In the end, this Dharma encompasses them all, encompasses them completely. In fact, when we analyze it thoroughly, [we will see] that it is perfectly tranquil. There is nothing there; it is truly pure inside. However, we say [we are amidst] evil turbidities, that we are currently in the evil world of the Five Turbidities. [This is seen in] human emotions, in all kinds of matters and things in this world and this time we are in. The conflicts in our interpersonal relationships and our afflictive emotions make us feel that it is impossible for our minds to be at peace. Due to everyone’s conflicting views, society cannot be at peace. When it comes to worldly matters, whether we read the newspaper or watch the news on TV, it is the same story every day in a thousand different ways; they are all about afflictive emotions and suffering, all that unbearable suffering. It is all about natural disasters and manmade calamities. These are the people and matters of this world; these [problems] are truly numerous. The sutras are completely for the purpose of treating these problems. But how do all the various sutras explain these issues? We know about so many things that are happening in this world, causing people unbearable suffering.
Due to suffering, we constantly stir up trouble and create conflicts. We can use the sutras to explain this, to resolve this. These things are like this and came to be because of such and such causes and conditions. Many sutras are able to explain these things, but what methods can we use to encourage people to go in one common direction? How do we treat these complicated issues? The direction we take to treat them lies within this sutra. The sutras are full of [stories] of suffering and hardship, as many as the Ganges’ sands, through which we can see each sutra’s uniqueness. They explain the law of karma and use skillful means so everyone can understand. But what methods do we use to cure [ourselves]? In any other sutra, we will not find the way to treat [ourselves]. This very comprehensive method of treatment, this wondrous Dharma, is not so well-structured [in those sutras] so people will not be able to accept and uphold it. It is not something we will just be able to accept and then persevere in.
In the Lotus Sutra, the Buddha said that upholding this sutra is difficult, very difficult. Just being able to obtain this Dharma is difficult. Accepting the Dharma is also difficult; to accept, uphold and teach [it] is even harder because there are many difficulties involved! So, He had to first help everyone understand, first [grasp] the teaching of equality because this sutra is replete with wisdom, with compassion and wisdom exercised together.
Both compassion and wisdom are contained within this sutra. With wisdom, there is discerning wisdom; He first helped us to understand all the matters and things of this world. So, with skillful means, He explained these things to us. Then from skillful means, He continued to analyze the difficulties of upholding [the sutra] forever. These very skillful teachings of the law of karma help us understand that suffering comes from these things. Since we know this now, we must engage in spiritual practice. As we engage in spiritual practice, we will fear karmic cause and effect. We will not want to entangle ourselves in interpersonal relationships. People who understand the Dharma are like this, so they remain as Hearers and Solitary Realizers. They are already able to discern and understand. They have discerning wisdom and understand that the principles are like this, but their impartial wisdom has yet to be awakened. If their impartial wisdom were awakened, then they would give rise to loving-kindness, compassion, joy and equanimity. With loving-kindness, compassion, joy and equanimity, we can use compassion to inspire our wisdom and exercise wisdom to cultivate loving-kindness. When we combine them in this way, we will be replete in both compassion and wisdom. Only when we are replete in wisdom and compassion can we then go among people to practice the Six Paramitas. With we are completely replete with the causal actions of Bodhisattvas, then we will attain the fruition of Buddhahood.
The principles of the Lotus Sutra are right here; it is different from other sutras. As we said earlier, [the Dharma] in the 12 Divisions of the Tripitaka is as numerous as the Ganges’ sands. If we want to enumerate these teachings, they are like the Ganges’ sands; there are so many of them. The Dharma has truly branched into many teachings. However, these teachings can suit different conditions and capabilities; they are all skillful means. They enable people to understand and awaken their [discerning] wisdom to know and discern how phenomena comes to be, how it brings karmic condition to fruition such that we receive this karmic retribution. This is wisdom, the ability to discern. So, these people sought to awaken themselves, but the Buddha said that this was not enough; we must awaken our [impartial] wisdom. Once we have awakened our wisdom, we can exercise our wisdom to practice loving-kindness and compassion among people. This is because all sentient beings are equal; the mind, the Buddha and sentient beings are all equal [in their nature]. So, to go among people and serve them is the same as making offerings to all Buddhas. Because everyone is a future Buddha, when we go among people to serve them, this is the same as making offerings to future Buddhas; this is also an offering.
So, in the Lotus Sutra, there are so many [stories] of offerings. When we are able to understand these principles, this will be just like making offerings to all Buddhas. If we can thoroughly comprehend, discern and understand, if we are able to put loving-kindness, compassion, joy and equanimity into action, this is the same as making offerings. So, the language found in many other sutras is also contained within the Lotus Sutra. The Lotus Sutra was meant to analyze all the skillful means the Buddha taught in the past. From the Four Noble Truths to the Twelve Links of Cyclic Existence, all the way to the Mahaprajnaparamita sutras, [the Buddha] opened up the Dharma and extended it to be as numerous as the sands of the Ganges; its teachings really are numerous.
They are all collected and contained within the Wondrous Dharma Lotus Flower Sutra. When thoroughly analyzed, “The language is tranquil, calm and pure.” Because we serve others without expectations, our state of mind is that of actualizing the Six Paramitas in all actions. We cultivate the causal practice of Bodhisattvas to this level and. We cultivate the causal practice of Bodhisattvas to go among people to serve others; this is something that comes very naturally. We have the same intent as the Buddha, to transform and deliver sentient beings. All of this comes back to the Dharma. Thus, “The language is tranquil and calm.”
It goes back to the Buddha’s enlightened state, which is tranquil and clear. This tranquility and clarity represents our nature of True Suchness. Our nature of True Suchness contains the Wondrous Dharma Lotus Flower Sutra. As for this Wondrous Dharma Lotus Flower Sutra, if we can completely comprehend it, awake to it and understand it, then Many Treasures Buddha’s stupa of treasures will naturally manifest in our minds. Many Treasures Buddha’s entire body will be within this stupa. This is how it is when all the Dharma returns; all Buddhas are tranquil and calm. All Buddhas’ intrinsic nature is originally tranquil and calm and very pure.
“Its principles are true, accord with our nature and inspire us to practice.” The principles are like this, very true; this is the True Dharma. The principles of the One True Vehicle accord with our nature and inspire us to practice.” Our nature of True Suchness has existed for countless kalpas. We are all born with this intrinsic nature of True Suchness.
We listen to the Dharma to awaken ourselves and awaken our nature of True Suchness our “human nature [which is] inherently good”. Thus [the Dharma] “accords with our nature”. It awakens the goodness in our hearts so that we will naturally begin to engage in spiritual practice. Thus [these principles] “accord with our nature and inspire us to practice”. These principles are true; we all possess the nature of True Suchness. By being in accord with our nature, following our nature of True Suchness after we have been awakened, we will begin engaging in spiritual practice.
Therefore, “We must always be willing to uphold the Four Great Vows”. All Buddhas share the same path. Every Buddha follows the same Four Great Vows. Every Buddha “vows to deliver countless sentient beings”. It is the heartfelt wish of every Buddha to deliver sentient beings. Since we have already been inspired to practice by being in accord with our nature, deep within our hearts, our nature of True Suchness has been awakened, so we want to engage in spiritual practice. Therefore, we must begin to form great aspirations and make the universal vows just like the Buddha.
One of the universal vows is the “vow to deliver countless sentient beings”. We must all understand that in order to deliver sentient beings, we must eliminate afflictions. The Buddha-Dharma’s principles are very profound, so we must work hard and mindfully seek to comprehend it. [Next is] the “vow to attain unsurpassed Buddhahood. We must practice the Bodhisattva-path to realize and understand, “to comprehend the great path and form the supreme aspiration.” Thus, we must enter the great, direct Bodhisattva-path and follow this path of the causal practice of Bodhisattvas. This is the ultimate path.
Thus, “we must uphold the sutra, expound and practice it according to its teachings”. We keep talking about upholding the sutra. In regards to uphold this sutra, in addition to transcribing, reading and reciting it, the most important thing is to “practice according to its teachings”. We must practice and understand. Once we understand, we can teach. We can teach what we can practice and practice what we can teach. Thus, we say that we “awaken by learning and learn by awakening”. We must [learn] constantly; this requires us to put effort into being mindful and to constantly engage in spiritual practice. “Practice according to its teachings” means that we must say what we do and do what we say. This way, we will teach in accord with our understanding of the sutra, teach the Dharma that all people can practice and teach the Dharma that we ourselves can also practice. This is putting the sutra into practice. “The sutra is a path; the path is a road to walk on”.
I often say this to everyone. The sutra is not so difficult. In fact, the sutra is a very simple path for us to follow; as long as we are willing to start walking, we will reach the end no matter how far it goes. So, we often say, “A journey of a thousand miles starts with the first step”. It all being with the first step. So long as we take that first step, no matter how long the road is, we will advance step by step, and no matter how far it is, we will eventually arrive. Thus, “The sutras are a path; the path is a road to walk on”. This means that we must put it into practice. Thus, “We must uphold the sutra, expound and practice according to its teachings”. This means that we must practice [the sutra] and walk [its path]. We must teach what we practice and practice what we teach. We must “engrave [these teachings] forever into our hearts”. If we can do this, then it will not be difficult. Earlier, we spoke about how there will be many hardships, but actually, this is not so difficult. So long as we engrave [these teachings] forever into our hearts, it will not be difficult. This requires us to be mindful.
We must understand the principles. As we take in all of the sutras, it is most important that we uphold the sutras. As we practice according to their teachings, [first] we must understand, and once we understand we can put them into action. So, we must be people who listen to, teach and transmit the Dharma; once we have understood, then we can teach. Once we teach, then we can practice.
This is how we must uphold this sutra. The hard part is to form this aspiration, to make this vow. We must continue to realize and understand this sutra’s contents, put them into practice and continue to walk [this path]. Thus, it said, “When we hear this sutra which accords with our nature, we must discuss its true principles thoroughly” and be determined to understand them. “By starting to practice according to our nature, we will attain the benefit of being in accord with our nature”.
If we want to listen to this sutra, we must open our own minds. By [according with] our nature of True Suchness, we can begin to engage in spiritual practice. We must do it this way. This is the true Dharma; we must understand it. So, “By starting to practice according to our nature, we will attain the benefit of being in accord with our nature”. Coming back to it, this means once we have gone out to practice, we will always return to our intrinsic nature. It turns out that helping people is such a joyous thing. It turns out that by setting out and walking along this path, we will be able to see the beauty of our own minds. This is the benefit of according with our nature. If we start to practice according to our nature, then we are talking action. In the course of our practice, we will see many matters of the human world.
Amongst these human affairs, we will be able to absorb so much wisdom. From the beauty of this world, from its conflicts, we absorb its best parts, the essence of the Dharma. This is the “benefit of according with our nature”. We have already begun to walk [this path]; from the scenery along [this path], what we will absorb is the essence of the Dharma. This is the benefit.
Thus, “We must practice the Middle Way, the Dharma of ultimate truth”. In the course [of our practice], we must “eliminate our karma of ignorance and afflictions and realize the Buddha-fruit of the One Vehicle”. This is the “true Dharma-wheel.
If we are able to understand this Dharma, then even if we encounter hardships in the world, because we have taken the Dharma to heart, when afflictions come, we will naturally be able to eliminate them. We will see that this is all ignorance. We will see that these are all afflictions. We do not need to accept them. In this way we will get rid of them so that we do not continue to reproduce karma.
“Realizing the Buddha-fruit of the One Vehicle” refers to the “true Dharma-wheel”. We are turning this true Dharma-wheel. This Dharma-wheel is the wheel of our minds. We must turn the wheel of our minds so that we can crush our ignorance and afflictions. We must understand the principles so that we can see through our afflictions and eliminate our ignorance. This is what we must seek to realize.
Let us mindfully read the previous passage. “If you were to use the toes of your foot to move the great chiliocosms and fling it far away into other lands, this would not be considered difficult either. If you were to stand on the summit of existence to expound to sentient beings all the countless other sutras, this would not be considered difficult either”.
We spoke about this yesterday; with things like this what is written in the sutra is truly unfathomable! Is this even possible? It even speaks of standing in the heaven at the summit of existence, which is also called Akanishtha Heaven, and wxpounding all the countless other sutras to sentient beings in that place. “All the countless other sutras” refers to all the sutras besides the Lotus Sutra which are as numerous as the Ganges’ sands. We must clearly understand this phrases. “All the countless other sutras” refers to all sutras other than the Lotus. To teach them all completely, in Akanishtha Heaven in particular, this would not be hard either. Is this possible? This is inconceivable!
However, the Buddha said this would not be hard, that it is possible to do this. “If, after the Buddha enters Parinirvana, one expounds this sutra in this evil world, then this will be considered difficult.”
Indeed, this is what the Buddha said; fir us to uphold so many sutras, even to teach these sutras in Aksnishthe Heaven, would not be difficult. But after the Buddha enters Parinirvana, in the evil world, the evil world of the Five Turbidities, “[If] one expounds this sutra in this evil world then this will be considered difficult.”
This sutra passage encapsulates all that was said before about the significance of upholding the sutra. But how do explain how difficult it is to teach and spread this sutra? Even moving Mt. Sumeru somewhere else or using our toes to move the chiliocosm would not be considered difficult. We can teach the sutra as numerous as the Ganges’ sands at the heaven of the summit of existence, and it still would not be difficult. However, after the Buddha had entered Parinirvana, in this evil world, “[If] on expounds this sutra in this evil world then this will be considered difficult.” It will be very difficult. Indeed, it is very difficult. With the capabilities of sentient beings their lifestyles in today’s society, to teach such a long sutra, to continuously teach this sutra repeatedly and [find] people patient enough to listen to it, is not easy at all!
We discussed this earlier. People today want things to be taught in two to three minutes. How is that possible? I have also heard people say, “This Dharma Master only needs eight minutes and that one only needs five minutes to teach. Three minutes will be enough.” I think, “What could you say [in that time]?” this is how people today [view] time. They only want to skim the surface of the water. Imagine a hot iron plate. If we just flick a splash of water on it to cool down the entire hot plate, how would that be possible? That would be impossible. However, as it happens, this sutra contains all the principles in the world. Trying to unite them all together with the goal of enabling people to treat the afflictions of sentient beings for the sake of our world is truly difficult. To teach them clearly in this evil world is difficult indeed.
Thus, the following passages says, “Suppose someone could hold the empty void in their hands and travel around like this; this would not be considered difficult either. After I enter Parinirvana, if one were to transcribe and uphold [the sutra] or encourage others to transcribe it, then that would be considered difficult!
It says that if there were people who could collect the empty void into their hands and hold it as they travel around everywhere, this would not be hard.
Suppose someone could hold the empty void in their hands and travel around like this; this would not be considered difficult either: The void is formless, thus it cannot be held. But even grasping it in our hands would not be considered difficult either.
Is this actually possible? However, the Buddha said this was not difficult. The void had no appearance; it cannot be grasped. Even if could grasp it with our hands, if someone said, “I have spiritual powers and an able to fully take hold of the empty void, this would not be difficult. Some people can do this. Are you capable of doing this? Everyone, think about this for a bit. This is a puzzle. Sakyamuni Buddha gave us this riddle to test our wisdom to see how we can take hold of empty void. So, to take hold of the empty void and travel around the world would not difficult. I thought about it and it is not hard. What is the empty void? Can anyone guess? The empty void is just air! Air can be packed up; we can collect the air in a bag and travel around carrying this bag of air. If it were me, I would not find it difficult, but the Buddha used this riddle to test everyone. Thus, if we are mindful, it will not be hard. If we take a plastic bag and quickly deal its opening, then the bag would be holding the air inside. How is this difficult? But the Buddha gave us this riddle. It seems difficult, in fact it is quite simple. The sutras are like this. There are many wondrous puzzles inside. The Buddha is saying to us, “Is this difficult?” Actually, the principles they contain are simple. As long as you think them through, it is not hard.
So, the Buddha said, “After I enter Parinirvana if one were to transcribe and uphold it, or encourage others to transcribe it, then that would be considered difficult!” After the Buddha enters Parinirvana, “peoples’ capabilities will be weak. Being able to promote this sutra is greater than being able to grasp the void.”
Since the Buddha has entered Parinirvana we must transcribe the sutra ourselves; we must engrave it into our hearts. When [the sutra] is in our hearts, we will be able to inspire others to take interest in this sutra and willingly engrave it into their hearts. If we can do this, everyone will accept and uphold it and take it to heart. That is the difficult part; it is truly difficult. Copying the sutra physically is not that hard, but to engrave it into our hearts is what is truly difficult.
Thus, after the Buddha entered Parinirvana, “peoples” capabilities would be weak. Being able to promote this sutra is greater than being able to grasp the void,” greater than being able to grasp this void and travel around. This is what the Buddha taught us. It is because our capabilities are weak, our capabilities are lesser and weak, that it is difficult for us to uphold the sutra.
So, “If you were to place the earth on one of your toenails and rise up to Brahma Heaven, that would not be considered difficult either. If, after the Buddha crosses into Parinirvana, in this evil world, one wants to read this sutra even temporarily then this will be considered difficult!”
So, we must be very mindful to realize this. “If you were to place the earth,” if we were to place the planet on our toes, ascend into space and “rise up to Brahma Heaven,” this would not be difficult. As for Brahma Heaven, when we were on the Chapter on the Parable of the Conjured City, weren’t we always talking about it? [To rise up to] Brahma Heaven, we need to uphold the supreme precepts and engage in the supreme practices. We need to have a pure heart to be born into Brahma Heaven. From this place, if we were to place the earth on our toenail and rise up to Brahma Heaven, the Buddha said that this would not be difficult.
If you were to place the earth on one of your toenails and rise up to Brahma Heaven, that would not be considered difficult either: Brahma Heaven abides in space. If you were to place Earth on your toenail and rise up to that place right now, this, too, would not be difficult.
Brahma Heaven is in space. Even if “you were to place the earth on your toenail” and rise up to that place, this would not be difficult. Our minds must be calm and pure. We must bring purity to all our minds and eliminate all our afflictions. We must uphold the supreme precepts and engage in the supreme practices. Everything must be calm and pure. The ground of our mind was originally this pure Brahma Heaven, so in this way it cannot be that hard.
“If, after the Buddha crosses into Parinirvana, in this evil world, one wants to read this sutra even temporarily then this will be considered difficult!”
However, after the Buddha has entered Parinirvana, in this evil world, even if we just want to read this sutra temporarily, this truly would be very difficult. It is greater than holding up the earth on our toenails and rising up to Brahma Heaven. In such a troubled world, to temporarily let go of our various tasks to read and study this sutra is truly not easy at all. So, if we can read just for a little while, if we can let go of all thoughts of various tasks to focus, just temporarily, on reading this sutra, this is greater than grasping the empty void or placing the earth on our [toenails] and rising up to Brahma Heaven. This is even more extraordinary. So, reading this sutra for just a little while is even greater than placing Earth on our toenails and rising up to Brahma Heaven.
At first, we think, how is this possible? However, if we can temporarily read this sutra, then our heart will truly enter the world of this sutra. Even though this is just for a little while, our mind will become purer than the Brahma [kings]. This is because the Brahma [kings] had to go to the place of Great Unhindered Wisdom Superior to listen to the Dharma and request the Buddha to teach the Great Dharma. This is the same as when Many Treasures Buddha [in His] stupa came to Sakyamuni Buddha’s Dharma-assembly to listen to the Lotus Sutra.
Thus, when it comes to this sutra, if, for the time being, we can let go of all our various tasks and earnestly read this sutra and take it to heart, even if we just do this temporarily, our mind will become completely pure. If we can take the sutra, this Dharma, to heart, if we can do this, it will be more extraordinary than placing the earth upon our toenails and rising up to Brahma Heaven.
This verse describes how difficult it is to transcribe and uphold this sutra as well as read this wondrous Lotus Sutra even for just a short amount of time. This is not something that those who merely have spiritual powers can attain. To rise up to Brahma Heaven with the earth, we must pass through the heaven of the desire realm. This is to say that it is extremely high in order to first demonstrate how difficult it is to rise up to it. The teachings of this sutra are the revelations of the Dharmakaya of great impartial wisdom. Sentient beings are enshrouded and obstructed by their ignorance and afflictions. Though they may read this sutra for a while, because they are enshrouded and obstructed, they are unable to enter into it. When compared to rising up with the earth through the heaven of the desire realm, this is even more difficult.
This shows that when we recite and uphold this sutra, even if we are just reading this Wondrous Lotus Sutra temporarily, this really is no simple matter. We just need to take some time to read this sutra, but this will be more difficult than placing the earth on our toenails and rising up to Brahma Heaven. This refers to “those who merely have spiritual powers.” Placing the earth on one’s toenails to rise to Brahma Heaven can be accomplished through spiritual powers, so this is not difficult to do. But as for being willing to read this sutra, this is even harder than using spiritual powers. So, to use these spiritual powers to transport Earth up to Peak Heaven or Brahma Heaven is still not considered difficult. But, to read this sutra temporarily is difficult. Thus, to be able to temporarily read this sutra is more extraordinary than using spiritual powers to carry the earth to up to Brahma Heaven. This is what it means. So, “to rise up to Brahma Heaven with the earth,” we must pass through the heaven of the desire realm. This is because our minds must transcend Brahma Heaven. To be able to transcend Brahma Heaven, we must have truly surpassed and passed through the desire realm. Thus, “This is to say that it is extremely high in order to first demonstrate how difficult it is to rise up to it.”
Because Brahma Heaven is very, very high, we must go beyond the desire realm. It is said that “Mountains are not as high as the greed in our hearts;” this is [the nature] of people’s hearts.
Our desires are [piled] higher than Mt. Sumeru, so we must transcend the desire realm. Then we will have a way to take the Wondrous Lotus Sutra into our hearts. Thus, we must surpass [the desire realm] so that we can engrave this sutra into our hearts. “The teachings of this sutra are the revelations of the Dharmakaya of great impartial wisdom. Sentient beings are enshrouded and obstructed by their ignorance and afflictions.” [The teachings of] our sutra, this sutra, the Lotus Sutra, are the revelations of the Dharmakaya of great impartial wisdom. To go into the place where sentient beings are enshrouded by ignorance and afflictions is not easy. We, as sentient beings, are enshrouded by ignorance and afflictions. We must have our great impartial wisdom flow into ignorant, afflicted sentient beings. Because they are enshrouded by their afflictions, this pure, great impartial wisdom cannot be revealed to these ignorant, afflicted and obstructed sentient beings.
So, this means that to be able to read this sutra even temporarily cannot be considered easy, since we are enshrouded by desirous thoughts, ignorance and afflictions. I have told everyone many times that our nature of True Suchness has always been there. It is just that it is buried so deeply within us by our afflictions. Even though there is this great impartial Dharma, for this wisdom to flow into our unenlightened hearts is very difficult. For it to be able to flow into our unenlightened hearts and for people to even temporarily read this sutra is not easy at all. Since [our hearts] are enshrouded and obstructed, we are unable to take the Dharma [to heart]. Because, as sentient beings, our hearts are enshrouded by our afflictions, this pure Dharma cannot enter into our hearts. When compared to rising up with the earth and passing through the desire realm, this is even more difficult.
So, as we mentioned earlier, regarding desire, we must transcend the desires in our hearts. We must eliminate our desires because this sutra is the pure Dharma; it is tranquil and clear, calm and pure. The afflictions and desires of sentient beings are like a thick [shroud]. This pure wisdom and stream of Dharma must flow through our many afflictions and obstacles; this truly is not an easy task. We accumulate afflictions from desire, thus they form our afflictive emotions; our rampant ignorance multiplies these afflictions. This is why we must eliminate the desire realm. Then we will be able to transcend the desire realm; this will truly be full of hardships.
So, we must be very mindful. Otherwise, in our lives, we will constantly be enshrouded by layers of afflictions and ignorance. Even if the Dharma is right in front of us, even if it is this Dharma of impartial wisdom, it will still be unable to enter into our unenlightened hearts. So, [the Buddha] made many analogies about the difficulties. But as long as we eliminate our desires, utilize our wisdom and transform afflictions into Bodhi, if we can do this, then we will not encounter any hardships. This requires us all to be mindful. If we mindfully seek to experience this in our daily lives, then what Dharma could there be in the world that we will be unable to practice? It is only because of our desirous thoughts; if we have desirous thoughts, even if it is something simple, like the Buddha’s analogies and riddles, we will say that it is difficult, inconceivably difficult. But if we exercise our brains a bit and are a bit more mindful, actually, there is nothing that is difficult. These are just the analogies of the Dharma. If we were to place the earth on our toenails and rise up to Brahma Heaven, does this sound difficult? The Buddha said that this was not difficult. Actually, this is an analogy for our hearts, for the ground of our hearts. From the ground of our hearts, if we can eliminate desire, this will not be difficult at all. We must eliminate desire, but by what methods? We must follow the pure Dharma, the perfect teachings.
”The 12 Divisions of the Tripitaka” [contain] [teaching] as numerous as the Ganges’ sands. Their essence, their refined essence, is in the perfect teaching, in this sutra, the Lotus Sutra. The Lotus Sutra thoroughly explains the hardships in upholding the sutra. Once we eliminate these hardships, we can form great vows and aspirations to put the teachings into practice. Then, when it comes to spiritual practice, what could possibly be difficult about it? It will not be difficult, as long as we, in our daily lives, are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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