Explanations by Master Cheng-Yan
Subject: Reaching the State of Non-Retreating ( 因圓趨果 得不退轉)
Date: June.19.2018
“Avaivartikas never retreat; their minds abide peacefully in a state of non-rising and non-ceasing. To approach fruition and attain Buddhahood means to completely fulfill the causal practice of Bodhisattvas. For one great asankya kalpa, we must engage in extended practice, practice with nothing further and uninterrupted practice until we reach the state of non-retreating and enter the retaining and upholding of all Dharma.”
The translation of “avaivartika” is “one who does not retreat.” When we are non-retreating, our “minds abide peacefully in a state of non-rising and non-ceasing.” Spiritual practitioners always advance wholeheartedly along the path, never retreating from their firm aspirations. This is what it means to be an “avaivartika”. As for the state of our spiritual practice, we hope that we will be able to become like this. We must use wisdom to determine our faith, which gives us our direction in life. Now that we have determined this for ourselves, we must heighten our faith and wholeheartedly advance with diligence. Of course, we must never retreat.
Our mind must abide peacefully in a state of non-arising and non-ceasing so that we will be able to “approach fruition and attain Buddhahood.” The meaning of this is that we definitely need to walk the Bodhisattva-path. We must wholeheartedly advance upon this Bodhisattva-path to “completely fulfill [our] causal practice.” We must completely fulfill the causal practice of Bodhisattvas. This is what we have been discussing recently. “Bodhisattvas engage in myriad practices to completely fulfill the causal practice,” thus “perfecting the causes to approach fruition.” We are always talking about this. As Buddhist practitioners, our goal in learning the Buddha’s teachings is to attain Buddhahood. In the process, we must certainly go among people to practice the Bodhisattva-path. People have many afflictions and hardships. We must respond to the afflictions and suffering of all sentient beings by finding ways to relieve sentient beings of their afflictions and eliminate their suffering. These myriad [practices] are the Bodhisattva-path; we are actualizing the Six Paramitas in all actions in response to sentient beings’ needs. In this way, we put the Dharma into practice and sow seeds. For each seed to sprout and become a great tree that blossoms and bears fruit will take a very long time. We must do this for longer than one great asankya kalpa. How long is one small kalpa? We all know this. Twenty small kalpas is one medium kalpa. Four medium kalpas is one great kalpa. We must [practice] for such a long time as this. After [practicing] for such a long period of time, will we have completely fulfilled the causal practice of Bodhisattvas? This depends on whether we are diligent and put the Dharma into practice without ever retreating, with our minds abiding peacefully in a state of non-arising and non-ceasing. When minds are non-arising and non-ceasing, we will not give rise to afflictions, and we will not cease in our spiritual aspirations. Our minds, our spiritual aspirations, must abide peacefully. We cannot allow our environment, people, matters or things to influence our minds, causing our thoughts to arise and cease. We walk the Bodhisattva-path, but in this world, as the Buddha teaches, in the material world there is formation, existence, decay and disappearance. Within our minds, there is arising, abiding, changing and ceasing. But as for the minds of Bodhisattvas, our spiritual cultivation begins with “abiding” in faith; there must be no changing and no ceasing. As we have given rise to faith, we can discover our nature of True Suchness. Our nature of True Suchness is inherently non-arising and non-ceasing; it has neither beginning nor end. It came with us in the beginning, and we have always [had it]. Whenever we come [into being], at that time we are already replete in our nature of True Suchness. This is the true principle. This is the principle. So, the nature of True Suchness is the same for all things in the world, let alone humans. Furthermore, we are able to realize that the true principles neither arise nor cease.
The material world consists of formation, existence, decay and disappearance. This is the world of material existence. Our nature of True Suchness, this true principle, has always been with us from the beginning. We must use time and space and relationships, lifetime after lifetime, to see if we can clearly understand this profound and wondrous true principles, if we can deeply realize it.
When we converge with the principles, we enter the path. This is the goal of our spiritual practice. So, now that we have faith, we must abide [in it]. “Avaivartikas never retreat”. Our minds must abide peacefully in a state that is free of arising, abiding, changing and ceasing. Our minds must be free of arising and ceasing; there must be no initial arising, nor any moment of ceasing. Single-minded in our resolve, we must walk the Bodhisattva-path in this way. We must completely fulfill our causal practice. It is fine if the takes us a long time to do. This is our fundamental duty. We should not worry about how long it will take. We must make the Dharma our one great cause in life. Now that we have come to this world, we should not worry about how long we are here.
If it is the right thing of us to do, just do it. If they are the true principles, just seek them. Even though the Buddha-Dharma always says that it takes a very long time to attain Buddhahood, if we do not pay attention to the time, if we regard our search for the principles as something we do regardless of how long it takes, we will naturally seize the present moment and sustain it forever. If we can do this “for one great asankya kalpa,” naturally, for a very long time, our every thought will be this [same] thought.
We have talked about the Four Practices, extended practice, practice with nothing further, uninterrupted practice and practice with reverence.
When we engage in the Four Practices in our daily living, we do not need to worry about how long it takes. Our practice will always be “extended”; we will engage in practice for a long time. “Nothing further” means there will be no gaps; in or every thought, we devote our entire lives to spiritual practice. In our every word, in our every thought, in our every action, we are completely engaged in spiritual practice. We practice uninterruptedly, continuously. At all times, we revere all Dharma, respect all people and have reverence for all matters. We work hard to cultivate our own minds. When among people, matters and things, we constantly maintain this broad and pure-hearted mindset in our lives. If it is right, we just do it. “Seize the moment and sustain it forever.” Time accumulates by lifetimes and by seconds. “Lifetimes” are a long time. Seconds are short. Without interruption, we must all maintain the same mindset and earnestly engage in spiritual practice. This is our fundamental duty. Our nature of True Suchness is both beginningless and endless. So, our minds must abide peacefully. If we can reach this level, “We will reach the state of non-retreating.” We, too, will become avaivartikas.
At this stage, our progress along the Bodhisattva-path will be everlasting; we will never retreat, not even for a second. So, we must “enter the door of retaining and upholding and obtain all Dharma”. If we are able to do this consistently, for both extended and short periods of time, we will always be “actualizing the Six Paramitas in all actions”. This is “perfecting the causes to be replete with the fruits”. We will naturally approach fruition and attain Buddhahood. The meaning is all here, so we must always be mindful.
The previous passage says, “At that time, Mahaprajapati Bhiksuni and Yaskdhara Bhiksuni, along with their retinue, all experienced great joy, having attained what they never had before.”
We all know why they “all experienced great joy”. It was because the Buddha called their names to bestow predictions of Buddhahood upon them. So, they all felt great joy.
Then, “Immediately, before the Buddha, they spoke in verse.” Everyone rejoiced and spoke in verse to give praise to the World-Honored One. “The World-Honored One brings peace and stability to heavenly and human beings. We have all heard our predictions, and our minds are peaceful and fulfilled.”
They spoke in verse to praise the Buddha for being able to bring peace and stability to heavenly begins and to humans in this world. He enable everyone to attain the true principles, the principles that enable their bodies and minds to abide in peace. At the same time, they all comprehended the true principles, which gave everyone a direction. They knew how to engage in spiritual practice; this is what their spiritual practice was like in the past, and in the future, it will be the same. This is the right direction. Because the Buddha had already bestowed predictions upon them, they formed great aspirations for lifetime after lifetime. In the future, they will have to opportunity to attain Buddhahood. They will listen to, teach and transmit the Dharma, so they received their predictions. This brought peace and stability to their minds. They were very sure of themselves. For Mahaprajapati Bhiksuni, Yasodhara Bhiksuni and the 6000 bhiksunis, everyone’s minds were at peace and at ease, so they expressed their gratitude to the Buddha in verse.
Next it says, “After those bhiksunis spoke this verse, they said to the Buddha, ‘World-Honored One, we are all also able to go to other lands to widely promote this sutra’.”
They praised the Buddha and expressed their intent, and then they made vows to the Buddha again. “We are all willing. We are all willing to spread this Dharma. However, we hope to go to other lands to widely promote this sutra.” This was the same vow made by the previous bhiksus. No one dared remain in the Saha World. This land is hard to endure. Sentient beings of this land are stubborn and evil.
Indeed, it is full of so many hardships. So, everyone hoped to go to other lands. This Saha World of our is very hard to endure. It takes great patience to endure it. Since we are here, we must be at peace; we must be able to patiently endure. Without patience, it will be truly difficult to endure. These spiritual practitioners understood suffering, so they sought an end to suffering. They wanted to eliminate suffering, so they feared returning to this vat of defilement. In this vat of defilement, they feared that if they were not strong enough, they would become defiled again. If we do not protect ourselves enough, we will not be strong enough to extricate ourselves from all of this defilement and we will soon become defiled again. So, no one dared to return here. They were only willing to go to other worlds to transform sentient beings. They did not dare to come back here again.
The following [sutra] passage says, “At that time, the World-Honored One looked at the 80 trillion nayutas of Bodhisattva-Mahasattvas. Those Bodhisattvas were all avaivartikas who turned the non-retreating Dharma-wheel and had attained all dharanis.
In the previous [sutra] passage, we read about how Mahaprajapati and Yasodhara made vows before the Buddha. Although they also [vowed] to spread the Dharma, they wanted to go to other lands [to do this]. The Buddha did not express any intention and made no reply to them. The Buddha simply gazed out; how many [Bodhisattva-Mahasattvas] did he see? “80 trillion nayutas of Bodhisattva-Mahasattvas”. How large did this space have to be to be able to accommodate so many people? In fact, what the Buddha hoped to see was infinite, countless Bodhisattvas.
At that time, the World-Honored One looked at the 80 trillion nayutas of Bodhisattva-Mahasattvas: The World-Honored One’s compassionate eyes gazed upon the entire assembly of all the great Bodhisattvas and disciples whom He had transformed.
Earlier, we talked about the number 6.8 trillion, [which represents] the “six senses” as well as [the afflictions] in our minds, all 800 billion of them. We have so many different states of mind. Just the same, if we can control our minds, our six senses and our minds will become pure. If we can do this, we will all form great aspirations. There were also dedicated Bodhisattvas who had engaged in spiritual practice in this world for many lifetimes. Also, at the Dharma-assembly for the Lotus Sutra, there were many Dharma-protectors who came to the Saha World. There were also Bodhisattvas who helped the Buddha transform [sentient beings]; they were there too! So many of them had already arrived! We are always talking about the Dharma-protectors of the human and heavenly realms; there were also very many of them. Whether they already practiced the Great Vehicle Dharma as Dharmakaya Bodhisattvas, or whether it was the Buddha’s [other] teachings, in everyone’s minds, they gave rise to so much Dharma; this was the Buddha’s multiple manifestations, which had all returned to their proper place. Everyone was able to take this Dharma to heart. Then, from their own perspectives, this Dharma again gave rise to infinite principles. This is like how after listening to the Dharma, everyone comes together to share, “This is what I have heard”. They all came together again in this world. The insights they had gained were also Dharma.
In the Chapter on Seeing the Stupa of Treasures, in order to see Many Treasures Buddha, Sakyamuni Buddha had to gather His many manifestations throughout the ten directions to return to Their place. During this time, I kept telling everyone, “Do not forget a word of the Dharma you hear. “You must quickly recall it, remember it, and return to its place in your mind”. It is the same principle.
“The World-Honored One gazed upon the entire assembly, all the great Bodhisattvas and disciples whom He had transformed”. The Buddha taught His true principles, and everyone absorbed them. The transformation-body Buddhas accepted the Buddha-Dharma, and, naturally, they were transformed. Everyone had taken this Dharma to heart. Everyone had absorbed it in their minds. These were the disciples present at the assembly. “Whom He had transformed” means that the Dharma the Buddha taught had already been absorbed by everyone. These disciples who had formed aspirations each had infinite Dharma in their minds. They had turned from the Small Vehicle to the Great Vehicle Dharma. The Dharma was clear in their minds. If we think about it this way, we will [see it] in our daily lives or even as we listen to the Buddha teach the Dharma. Now the Buddha is no longer in this world, but if we take the Dharma to heart and work hard when we are regularly interacting with our environment, we again take the Buddha-Dharma to heart and bring it together with people, matters and things. If our minds can absorb this Dharma, it will enter into the ground of our minds, and we will understand it very clearly. So, the Buddha “gazed upon all the Bodhisattvas”.
He gazed upon all the Bodhisattvas. Only these nearing the of Buddhahood had surpassed the small sages on the path and were qualified to undertake the great path. These people practiced diligently, upheld their aspirations, followed the path and comprehended the Buddha’s intent. They responded to the Buddha’s search for people to uphold the sutra and were willing to volunteer themselves.
The Buddha gazed out with His eyes. This means that He observed [the assembly]. “All of you Bodhisattvas, since you have formed aspirations…”. Besides the bhiksus and Arhats, there were also other Bodhisattvas. They were Bodhisattvas who formed great aspirations and made great vows. They had all engaged in spiritual practice for many lifetimes. At that stage, they were already slowly advancing. At that stage, they must have been at the level of “those nearing the stage of Buddhahood”. On the path they practiced, they had already surpassed the small sages. Small sages are Small Vehicle practitioners, those who practice the Small Vehicle [teachings]. They had already surpassed the Small Vehicle and were now practicing the Great Vehicle [teachings]. They had already truly reached the peak of the Great Vehicle [practice], so they were able to take on this responsibility.
Everyone had fully taken the Dharma to heart and had already gone among people to serve others; they put [the Dharma] into action with firm spiritual aspirations to transform sentient beings. They already had this kind of experience. They were also willing to form aspirations to accept this Dharma in the future. They definitely needed to have these abilities. Only then could they shoulder the responsibility to uphold this sutra and spread this Dharma. Only then could the take up this responsibility for the Great Vehicle. This is what the Buddha earnestly observed in addition to these Small Vehicle practitioners who feared the Saha World, there were also Bodhisattvas who had already formed great aspirations and made great vows and put them into action. They had the strength and the aspirations. By the quality and strength of their aspirations, they had already gone among people and walked [this path] among so many people. In their spiritual practice, they had broadly scattered their causal seeds.
Only people like this will be truly capable of undertaking [the great path]. “These people practiced diligently, upheld their aspirations, followed the path and comprehended the Buddha’s intent”. They responded to the Buddha’s search for people to uphold the sutra. They were very willing. They had been practicing diligently and had already made great vows. They willingly upheld their aspirations and followed the path. Because they did not retreat from their aspirations and walked along this path willingly, they were able to understand the Buddha’s intent.
Only if we can be like this as we go among people, our hearts going out to suffering sentient beings, will we understand the Buddha’s compassion and wisdom. Only with this state of mind will we be able to comprehend this. So, it was people like this who were able to “respond to the Buddha”. They responded to how the Buddha recruited everyone for the sake of the Dharma. He led them to form great aspirations and make great vows to put the Dharma into action and uphold this sutra.
They not only had to uphold this sutra but also take the Dharma to heart. After taking the Dharma to heart, they had to go deeply into the community and [apply] this Dharma in the service of others. These were the people the Buddha hoped for “Is anyone willing to respond?” “Then you must vow to yourselves, I am willing”. They needed to volunteer themselves. Many people did not dare to remain here. They all said they wanted to go to other lands.
Now the Buddha hoped that, among this group of Bodhisattvas, there would be those who had already mentally prepared themselves, those who were already accomplished. They had already reached this stage, the level of those nearing the stage of Buddhahood. At this time, they had to stand up to volunteer themselves, saying, “I will [do this]”. The Buddha would not pick people; they had to be willing to volunteer themselves.
Moreover, of those bhiksus who formed aspirations, most [wanted to] abandon this land of endurance to advance the teachings in other lands. This did not accord with the Buddha’s intent, so He gazed upon those Bodhisattvas to urge them to make vows. This meant that “Of those bhiksus who formed aspirations, most [wanted to] abandon this land of endurance of advance the teachings in other lands”.
The Buddha wanted to see if anyone would volunteer themselves, because He had been listening to these bhiksus. The Buddha had bestowed predictions on them, knowing they would be able to attain Buddhahood. Although these people had formed aspirations, they wanted to give up on this world of endurance. Everyone wanted to make vows to go to other lands to spread the Dharma and teach and transform. Because of this, the Buddha’s heart was full of worry. “Why is it that among y disciples here, none of them are willing to serve this place of suffering and hardships, to make vows to return, lifetime after lifetime, to this world that is hard to endure and go among people to transform them?” Why is everyone always trying to escape, to give up on this place and make vows to go to other lands instead?
This was not the Buddha’s intent The Buddha’s intent was a hope that no one would fear the hardship, that everyone would genuinely be willing to come into this world that must be endured. So, “They did not accord with the Buddha’s intent”. This was not the Buddha’s intent. Thus, He “gazed upon those Bodhisattvas to urge them to make vows”. This was because these people all wanted to go to other places; when it came to Yasodhara’s group, they also said the same thing. “We are also willing to spread the Dharma, but we do not want to do it here”. We can go to other places.
So, the Buddha did not reply to them and simply observed if anyone was willing to form great aspirations, make great vows and rise up to volunteer themselves. [He did this] because all these people wanted to abandon this land and made vows to go to other lands.
Those nearing the stage of Buddhahood are Bodhisattvas who are equal in compassion and wisdom to the Buddha, while the actual substance of their causal practice is slightly inferior to the Buddha’s. This is called the stage of equal enlightenment; they have yet to reach unsurpassed enlightenment.
“Those nearing the stage of Buddhahood” refer to a stage slightly lower than Buddhahood. They have reached the highest stage of Bodhisattvas, they just have yet to attain Buddhahood. However, they are already approaching and drawing near the state of Buddhahood. This is like the dragon girl. She had fulfilled her causal practice. She was only short a small amount; this is why she came to this world in this body. Some people had their doubts about her. She inspired faith in them, and so her causes, which were slightly imperfect were soon fulfilled, and she transformed her body to attain Buddhahood. It is the same principle. She went from falling a little short to reaching Buddhahood; she attained the state of Buddhahood. She was this kind of Bodhisattva. These Bodhisattvas are “equal in compassion and wisdom to the Buddha”. This is because they understand the Buddha’s original intent. This is also because they have already engaged in the internal practice of experiencing sentient beings’ suffering. They cannot bear to let sentient beings suffer, so they are willing to return on the ship of compassion to this world and enter the sea of suffering to transform sentient beings. We have discussed this before. This is compassion and wisdom. They have compassion and wisdom. Their compassion and wisdom are equal to the Buddha’s, they are this kind of Bodhisattva. In “the actual substance of their causal practice, actual substance” [refers to] their inner character. They are steadfast in their spiritual practice. They are genuine and are very steadfast in practicing the Bodhisattva-path. Remarkably, when compared to the Buddha, there is only a slight difference between them. This is called the “stage of equal enlightenment”. However, they have yet to reach unsurpassed enlightenment.
Those at the stage of equal enlightenment are also called perfect realizers and surpassed beings; they are not yet unsurpassed beings. They are one lifetime away from becoming a Buddha: They are those nearing the stage of Buddhahood.
The Buddha has attained supreme, universal and perfect enlightenment. Bodhisattvas are lacking in the “supreme” part, but they have attained “equal enlightenment”. They have not to reach the state of Buddhahood, so they still fall slightly short. This is a Bodhisattva of Equal Enlightenment. Buddhas are still above them, so they are called “surpassed beings”. They are not “unsurpassed beings”. There are still Buddhas above them.
So, “those nearing the stage of Buddhahood” are at the stage of Bodhisattvas. They are already equal to the Buddha, but because Buddhas are still above them, they still fall slightly short. These “sages” have yet to reach the stage of Buddhahood. One who is awakened to the true principles is a Buddha. Compared to those who have attained supreme, universal and perfect enlightenment, they fall slightly short. They are called “sages”. The Buddha is still above them; there is still this stage [above them], so they are called “sages”. When one surpasses “sagehood,” one will attain “supreme, universal and perfect enlightenment;” this is what it means to be a “Buddah”. This means they are just a little short. So, “Those Bodhisattvas were all avaivartikas”.
Those Bodhisattvas were all avaivartikas: This means they never retreat. Avaivartika: One who never retreats. This means they never retreat on the path to Buddhahood. This is a name for one of the stages of Bodhisattvas.
These Bodhisattvas were already “avaivartikas”. This is a transliteration, which means non-retreating. “This means they will never retreat from the path to Buddhahood”. To reach the state of Buddhahood, we must never retreat or shrink from the Bodhisattva-path. We cannot be afraid or stop along the way. We cannot. We must courageously press forward. This is the meaning of “non-retreating”. It is to follow the path to Buddhahood while constantly advancing forward. This is how we fulfill our causal practice. So, “This is a name for one of the stages of Bodhisattvas”. This is the meaning of “avaivartika”.
[They] turned the non-retreating Dharma-wheel: These were bodhisattvas who abided in the state of non-retreating. In “avairartika,” “a” means “non-,” “vaivartika” means “retreating”. This also refers to turning the non-retreating, unsurpassed Dharma-wheel.
They “turned the non-retreating Dharma-wheel”. The Bodhisattvas who had already begun to teach and guide sentient begins on the Buddha’s behalf were so many! Think about it. “Outwardly appearing as Hearers, they” “inwardly secretly practiced as Bodhisattvas”. The Buddha spoke of this previously. In fact, among the bhiksus, Purna Maitrayaniputra had formed great aspirations. He did not fear hardships or stubborn sentient beings; he was fearless. So, he came to this place again and again. The Buddha even asked him, “What if you get hurt?” Over and over, he was not afraid to go anywhere, and was even grateful. “When I fulfill my causes and conditions in this life, I will come back again soon”. He served like this without expectations, enduring great suffering and torment. He did not fear bodily harm or loss of life.
In every level and at every place, he practiced with a mind of gratitude. He was a Bodhisattva among the bhiksus. He never retreated. Everyone knows this. So, as for “the non-retreating Dharma-wheel,” they were able to turn the “non-retreating” Dharma-wheel. Manjusri Bodhisattva went to the dragon palace to transform sentient beings on the Buddha’s behalf. In the Saha World, he did not just go to the human realm on land, but even went to the ocean in order to transform sentient beings. In fact, Manjusri Bodhisattva had already attained Buddhahood before and went to help the dragon girl succeed in the Saha World, to be able to strengthen everyone’s faith. All sentient beings are equal; he eliminated peoples’ doubts about this. This is an example of merits and virtues. So, with her causes perfectly fulfilled, the dragon girl transformed her body and attained Buddhahood. This is what it means to be a Bodhsiattva. They were only missing a little bit; they were just short in this regard. So, they were “Bodhisattvas who abided in the state of non-retreating”. They never retreated; in teaching and guiding sentient beings, they hoped sentient beings would not retreat either. This cannot be achieved in a short amount of time, but requires a long period of time. We just said they had to undergo “one great asankya kalpa”. This takes a very long time. So, even though they were only slightly short, it would still take them a very long time. So, this is an “avaivartika,” as we just mentioned. This means “non-retreating”. Thus, to have a non-retreating mindset means to always press diligently forward. So, “This also refers to turning the non-retreating, unsurpassed Dharma-wheel”. They turned the wheel insentient beings’ minds, turned the wheel in Small Vehicle [practitioners’] minds and turned the wheel in Great Vehicle [practitioners’] minds. Thus, they continually turned [the wheel] to transform ordinary beings and turn them into sages and turn sages into Buddhas. So, layer by layer, they constantly turned the Dharma-wheel.
Because they never retreated, they were able to “attain all dharanis”. This means “retaining all Dharma and upholding all goodness”. This is the “door of retaining and upholding. These Bodhisattvas had all attained this Samadhi. They all disciplined themselves to sustain goodness and prevent evil”.
This is the meaning of “dharanis”. This is “Samadhi”. “Samadhi” is right concentration, using right mindfulness to retain everything. The Buddha taught the sutras for such a long time! He did all this hoping that we would all be able to have right mindfulness, right mindfulness, right faith, right views and understanding to take in this Dharma. To take in the Dharma in its entirety is called “retaining and upholding.” By completely preventing all evil, we will eliminate all ignorance and afflictions. We will eliminate all transgressions. Once they are completely eliminated, evil will not arise, and goodness will be nurtured.
In the past we talked about “upholding all goodness” and “eliminating all evil.” This is cultivating goodness and extinguishing evil. It is the same principle. So, the Sanskrit is “dharani.” In Chinese, this means “able to uphold,” and it also refers to “Bodh
isattvas who are able to uphold all virtuous teachings without ever losing them.” This is the meaning of “retaining and upholding.”
From the Sanskrit, “dharani” is translated as “able to uphold.” It refers to Bodhisattvas who are able to uphold all virtuous teachings without ever losing them. It also means “retaining and upholding.” This means being able to uphold goodness so it will not be lost and evil will not arise. This is called dharani.
We must practice all virtuous Dharma. We cultivate all that is good and eliminate all that is evil. So, this is what it means to “uphold all virtuous teachings without ever losing them.” We cannot allow this Dharma to slip away. It also says that “retaining and upholding” means being “able to uphold all goodness so it will not be lost and evil will not arise.” This is cultivating goodness and eliminating evil. “Evil will not arise” means to eliminate evil. This is the meaning of “dharani.”
“Do all that is good, eliminate all that is evil.” So, as Buddhist practitioners, we must be like this. Every day, among people, matters and things, amidst time and space, we must constantly serve others. Although this is difficult, in order to walk the Bodhisattva-path, learn the Buddha-Dharma and attain Buddhahood, we must never, ever retreat. Those who never retreat are called “avaivartikas.” Our minds must abide peacefully in a state of non-arising and non-ceasing. When they do not arise or cease, we can gradually and diligently advance. A seed contains an ocean of fruits. As we advance towards the path to Buddhahood, we “perfect the causes to approach fruition.” We kept talking about this before. This is walking the Bodhisattva-path. Although this takes a long time, we cannot waste a single second. We cannot worry over the length of time. If it is right, just do it. In our daily lives, we must apply the Four Practices. We must be able to engage in extended practice, practice with nothing further, uninterrupted practice and practice with reverence. We must diligently advance every day in this world. Then we will be able to uphold all Dharma and eliminate all that is evil. By upholding all good and eliminating all evil, we will abide in the stage of non-retreating, which enables us to draw near the stage of Buddhahood. Of course, this will take a very long time, but we must still engage in practice this way. The Buddha does not hope to hear us say, “I am willing, but I want to go to other lands. There are still many people in other lands, so I need to go there. If I go to other lands, I will be able to bring this spirit into other lands.” Right here in this place, there are so many things that we need to do. Why would we want to go anywhere else? It is the same principle.
To sum it up, do not make excuses. What needs to be done is right in front of us. Those who need to be transformed are right next to us. For those near us, in order to do what we can, in order to give what we can, we must seize our time to do what is right. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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