Explanations by Master Cheng-Yan
Subject: The Practice of Bringing Peace and Joy (持經悟入 行安樂行)
Date: July.05.2018
“When we make the great vow to wear the Tathagata’s clothing, our Dharma-bodies will be at peace. When we enter the Tathagata’s room, our minds will be liberated and joyous. When we sit on the Tathagata’s seat, we will realize that all phenomena are empty and advance in our practice. When we uphold the sutra, we will nourish our wisdom-life. This is called the practice of bringing peace and joy.”
The Chapter on the Practice of Bringing Peace and Joy is what we will now begin talking about next. This follows the previous Chapter on Encouragement to Uphold the Sutra. We are now entering the 14th Chapter. Previously, those great Bodhisattvas, the ones who had formed aspirations, resonated with the Buddha’s intentions. In the future, they would go into the world where the turbidities will be even more severe and people’s minds will be sinister. The Buddha’s original intent will be needed even more; the true principles the Buddha awakened to must be used in that world to purify people’s hearts and put them at ease. The wondrous principles must keep circulating in the world. “People spread the Way; the Way cannot spread itself.” The Buddha bestowed predictions on His disciples, and after bestowing these predictions, He hoped that those disciples would be able to form aspirations and make vows to carry on His aspirations for spreading the Dharma in the world. Yet, those disciples still feared the Saha World, because its sentient beings are stubborn and hard to train. So, none of them dared to remain any further in the Saha World. When they were transformed they had made vows to in the future go to other lands to deliver sentient beings there. This showed that in their hearts they were all afraid of hardship, afraid of danger, and they all wanted to go to safer places. Isn’t that what they were thinking? This is how people think; it has been the same from ancient times till today. Even spiritual practitioners can be like this. They knew the Saha World was difficult to endure and that the Saha World’s pitfalls were so many. So, since their purpose was to engage in practice, they became more and more fearful and guarded. They hoped to pass over that treacherous path and arrive at a much safer place, so why would they ever wish to return there!
Of course, no one dared to again return. Only those with truly great vows, those with benevolence and courage, those with great wisdom, great benevolence and great courage would ever want to do this. With this kind of wisdom, their wisdom inspires their loving-kindness which they exercise through compassion. This is the kind of heart they would need. So, this required great Bodhisattvas, those with great wisdom, Bodhisattvas who had already taken “great compassion as their room” and “gentleness and patience as their clothing.” They were already prepared with these. They used their compassion and thoughts replete with both benevolence and virtue. They could not bear to let sentient beings suffer. So, they had entered the Tathagata’s room and had prepared for their safety by donning the robes of gentleness and patience. They prepared to go out into the world. With their minds already liberated, they would not be frightened by that evil and dangerous world. They had that courage and furthermore compassion. They could not bear to let sentient beings suffer. So, based on this power they had, they were willing to dedicate themselves again. Sentient beings’ stubbornness is due to the afflictions and ignorance in their minds. This is why they are so stubborn.
Great Bodhisattvas who are already well-prepared with the Dharma willingly return to the Saha World, lifetime after lifetime. So, they have made great vows; they are replete with great vows and compassionate hearts. We must enter the Tathagata’s room and wear the Tathagata’s clothing. When we have put on this clothing, our Dharmakaya will be safe and our spiritual aspirations will never be influenced by the dangers of the Saha World. Our wisdom-life cannot be harmed, so “Our Dharma-bodies will be at peace.” When we put on the Tathagata’s robe of patience, our Dharmakaya will naturally be able to remain safe and sound. We can take good care of our wisdom-lives, and we will not be afraid of finding ourselves in such evil surroundings. We can use wisdom and compassion to give while being patiently accommodating. So, by putting on the Tathagata’s robe like this, “our Dharma-bodies will be at peace.” What about “entering the Tathagata’s room”? Then, “our minds will be liberated and joyous.” Having already entered the Tathagata’s room, we will be very safe; as long as our minds do not stray from our nature of True Suchness, once our nature of True Suchness is awakened, we will know we are equal to the Buddha.
The Buddha, out of compassion, had been coming and going in the world for countless kalpas already. For a very long time, He has repeatedly returned. In the Saha World, the Buddha sees all beings as His large family. The Saha World’s sentient beings are His relatives, His disciples. So, the Buddha is “the guiding teacher of the Three Realms”. In the Three Realms He comes to guide these people”. So, He is able to use His wisdom to teach sentient beings. Sentient beings are stubborn, but the Buddha’s resolve will never be shaken. Since we are Buddhist practitioners, we are like this too.
For instance, in prison there are all kinds of people. We hold classes for them to learn there, but after those on the inside have finished up those classes, when their sentences are up and they are released, will they have all changed? Sometimes disciplining habitual tendencies is not all that easy! There may be some who have changed, but there are also those in whom ignorance will again arise, who will again create karma, who will again end up in prison. They go in and out because they create karma out of ignorance and thus keep returning [to prison]. For instance, as I was walking past, I saw a clay handicraft upon a table. I was curious, and looked it over carefully. I examined it very carefully to see what it was. How could it be so beautiful? Someone told me, “This is from an inmate in Yilan prison. He made it as a gift for you. [I replied], “Wow, it is so beautiful!” This came from his gratitude. When his sentence is up and he is released, he will put his heart into starting a new life. This is because He has encountered the Dharma from the Tzu Chi volunteers who visit the jail. We do not go there to give them career training, but to inspire them spiritually, to help them understand their value as individuals. [We teach them that], having come to the world, having been reared by their parents and having been educated by society, they should be very grateful and should find ways to give back to society by bringing out the value of their lives. We teach them all kinds of principles and give them many books. The volunteers are so genuine and sincere, so gentle in their attitudes. They use great benevolence and great courage in dealing with people who have lived different kinds of lives. They are all Tzu Chi volunteers who have developed their wisdom like this over the course of many years, going in and out of that place, influencing and transforming [the inmates].
The more they do this, the more they talk to them, the more they themselves become inspired and the more they take the Dharma to heart themselves. This is because for them to go and teach there, to influence and transform the prisoners, their intentions have to be very sincere. As we absorb the Buddha-Dharma, we come to understand many things about the world, such as right and wrong. We can compare right principles to wrong thinking. With the Dharma we can analyze the principles of right and wrong. This is what the volunteers take into the prisons. In order to take those things in with them, they must have them themselves. To have these things, we must carefully nurture our Dharma-body.
The Dharma-body is our wisdom. The Dharma-body is our nature of True Suchness. Through our nature of True Suchness, we can experience the principles of Suchness. The world is such and the principles are such. These teachings have been awakened in their hearts so they can mindfully and sincerely enter those places. Because of this, [the inmates] are touched. So, when it comes to the handicrafts they make, they are always made so well.
Yilan is like this, Hualien is like this and Pingtung is like this. In many prisons, when they are reformed and released, when they deal with life [on the outside], they already come to realize that. “Filial piety and good deeds cannot wait.” They start a new life, become role models; they start over as someone who is an example. They later go bake into the prisons to try to influence and educate others there. There are more than a few now who are doing this. They have great vows; they are also Bodhisattvas who are not afraid of what they encounter inside. They willingly go inside for the sake of those people there. Using compassionate love, they look upon those inside with loving-kindness, as people who can turn around, who likewise have a pure intrinsic nature.
For instance, in the Chapter on Devadatta, we saw how the dragon girl transformed and was also able to become a Buddha. Devadatta had done so many evil things, yet he too will attain Buddhahood in the future; the Buddha bestowed a prediction upon him. We should not be afraid of making mistakes, but only of not knowing to correct them. Because he would correct himself, he too attained the Buddha’s definite prediction. Although Devadatta was in hell, the Buddha still bestowed a prediction on him. Sentient begins in hell are also to attain predictions. After his karma is exhausted in the future, he will again return as a human; he will, once he has the cause and conditions, be able to awaken and be able to engage in spiritual practice. Then, he will start anew. Because of his resolve and nature, lifetime after lifetime he was always together with Sakyamuni Buddha. Devadatta had also absorbed more than a small amount of Dharma and had engaged in spiritual practice at the same time [as the Buddha]. The seeds from those many lifetime still remained.
So, this is why we say that our human nature, our nature of True Suchness, never fades away. Thus, if we can “enter the Tathagata’s room,” the “our minds will be liberated and joyous”. If we “wear the Tathagata’s clothing,” then our “Dharma-bodies will be at peace”. Our minds remain undefiled as we come and go. When Tzu Chi volunteers go into the prisons to influence and transform the people inside, they wear their Tzu Chi uniforms so when [the inmates] see them coming they say, “The [volunteers] are here!” This is what happens when they see that group coming in; their minds naturally become purified. The volunteers remain undefiled by [the prisoners], and instead they use pure water to wash away the defilements of [those prisoners’] minds. This is why we must go in [to the jails], and why we should form great aspirations and make great vows. So, “our minds will be liberated and joyous. When we sit on the Tathagata’s seat, we will realize that all phenomena are empty and advance in our practice”. If we can sit on the Tathagata’s seat, we should then courageously teach the Dharma. When we teach the Dharma, since we have our experience of the Tathagata’s room, since we have our Dharma-body, the Dharma we know, the Buddha’s teachings, we can abide peacefully in it. We can sit down in peace, our minds free of hindrances, and share the Buddha’s teachings so that everyone can understand them. The “emptiness of all phenomena as the seat” means we must always be diligent.
In our daily living, every day what we see are real, true people. Every day, our environment is filled with real, true things. How can these things be “empty”? This refers to the principles. These people are indeed real people, but this person today is not the same person as yesterday. The person we were yesterday has continually undergone transformation. From a physiological perspective, we are constantly metabolizing; we are transforming moment by moment. It is just that we are unaware of it. Nevertheless, we are constantly changing. These infinitesimal changes are occurring in our bodies, in the blood in our bodies, in the bacteria in our bodies and so on. These are constantly metabolizing and changing. This is why we go from youth to middle age and then become old without ever realizing it. Are we older today than we were yesterday? Yes! Our bodies are metabolizing. New cells come into being and grow, while older cells die off and are gotten rid of. This goes on constantly. We are constantly undergoing infinitesimal changes. The principles of human life are like this, and the principles of matter are as well.
So, in the Chapter on Parables, there was a mansion, the mansion of the elder. Why after many years of disrepair did the structure fall to ruin? It was because inside were great numbers of self-indulgent children. Carelessly, they played with fire like a toy, and while playing with fire, let the fire get out of control. Our bodies are like that mansion. Our bodies have many cells and if some of cells do not function as they should, that is when our bodies become ill. The principle is the same. The Three Realms of the Saha World are also like this. If sentient beings cannot discipline their minds and follow rules, the world will similarly suffer from ailments. It will suffer from severe turbidities, so that natural disasters and manmade calamities incessantly and continually arise. The world will become more and more turbid. Because we have polluted the atmosphere, we are facing the effects of climate change. This has all happened imperceptibly; the macrocosm has fallen ill.
And our microcosm? It is the same; the principles are the same. If we can understand “formation, existence, decay and disappearance, arising, abiding, changing and ceasing, birth, aging, illness and death,” the Three Principles and Four States, if we completely understand all of these, we realize the emptiness of phenomena and we will diligently advance. When it comes to these principles, we must mindfully seek to experience their truth. When we have understood them, we will diligently be able to advance. In this way, “There is true emptiness in wondrous existence and wondrous existence in true emptiness.” When we clearly understand this principle, we will be very stable and in this way teach the Dharma.
“When we uphold the sutra, we will nourish our wisdom-life”. In order to comprehend this sutra, in order to uphold this sutra, on the one hand we must first awaken ourselves. We must first awaken ourselves, and first achieve realization. We must nourish our own wisdom-lives. So, when we “make the great vow to wear the Tathagata’s clothing, our Dharma-bodies will be at peace”. Because we uphold this sutra, the sutra becomes our clothing of patience, because the sutra and its principles have entered our minds. So, it is like an article of clothing. When we uphold the sutra, it is as if we “make a great vow to wear the Tathagata’s clothing”. We are very safe when we wear this clothing. So, it says, “When we uphold the sutra, we will nourish our wisdom-life”. It helps our wisdom-life to constantly grow. When we go among people, we can see their many afflictions, and the truth of suffering is found within.
They take the false to be true and the true to be false. This is how sentient beings are mixed-up. When people do not care whether or not they learn the Dharma but when it comes to material things constantly pursue and crave them, thinking material things will exist permanently, this is being mixed-up. This is what the world’s sentient beings are like.
Yes, as practitioners we should now realize that “upholding the sutra nourishes our wisdom-life”. Those Bodhisattvas had already taken this sutra to heart, so they could come and go freely, diligently and without fear. This is what we should be mindful in realizing.
In the Chapter on Encouragement to Uphold the Sutra, those Bodhisattvas reverently followed the Buddha’s intent and vowed to ravel back and forth in the evil world. They were unstinting with their lives and endured hardships in order to widely spread the wondrous Dharma. They claimed they had attained non-arising patience and could endure all hardships.
So, “In the Chapter on Encouragement to Uphold the Sutra, those Bodhisattvas reverently followed the Buddha’s intent”. In the preceding chapter, they had reverently followed the Buddha’s intent. Those Bodhisattvas “vowed to travel back and forth in the evil world”. They were willing to travel back in forth in this evil world. They were not afraid. They were “unstinting with their lives and endured hardships in order to widely spread the wondrous Dharma.” They were not afraid of hardship, not afraid to sacrifice their lives; for the sake of Right Dharma, they will persevere in their spiritual aspirations.
So, “They claimed they had attained non-arising patience and could endure all hardships.” They had faith in themselves that they had attained “non-arising patience.” With arising patience and non-arising patience, whatever we encounter in the world, be it natural, manmade or otherwise, we will be able to patiently endure it. Whether through world-transcending patience or through patience with worldly things, we can exercise patience with everything.
When we abide in the ground of patience, we will bring peace and joy to our bodies. When we are not impetuous or violent, we will be able to bring peace and joy to our minds. When we observe and contemplate the ultimate truth of all phenomena, we will diligently advance and our bodies and minds will be at ease. This is the practice of bringing peace and joy.
“When we abide in the ground of patience, we will bring peace and joy to our bodies.” If we can abide in a patient place, then our minds and our bodies will be peaceful and joyful. The ground of patience is the ground of our mind, our patience must be genuine. This is a skill that we must develop. Our true mind is the true principles. As long as we abide in the true principles, our bodies will naturally be peaceful and joyful. “When we are not impetuous or violent, we will bring peace and joy to our minds.” We will not speak hot-headedly or fly into a rage when we see things. We can be gentle and accommodating, with a little more mental effort and a little more patience. No matter what situation we find ourselves in, we will not react by becoming impetuous or violent. So, we should be very mindful. This is something that must be cultivated.
Then, “When we observe and contemplate the ultimate truth of all phenomena, we will diligently advance.” When we “observe and contemplate, in our minds, we very meticulously look at people, matters, things and so on, and bring them together with principles. We need to experience and understand what is true and what is false. We need to be very velar about this.
So, “We observe and contemplate the ultimate truth of all phenomena.” We are very clear about what is false. The principles are the truth. Does everything happening in the world coincide with the principles? We can observe and contemplate this, inspect it very carefully. Starting from our inner thoughts to our actions, from ourselves to others, we should very meticulously observe everything in the world. So, we should be very diligent in our conduct. When it comes to worldly phenomena, we truly should be very diligent. We must clearly distinguish all that is false. We should not allow the illusory appearances of the world to confuse or delude us any longer. So, we must truly be mindful in seeking to comprehend; we must be clear on all matters, things and principles.
So, “Our bodies and minds will be at ease. This is the practice of bringing peace and joy.” To not become annoyed when dealing with matters is really not an easy thing to do. However, it is something we can master. It is something that we must train ourselves in. Then, whenever we encounter anything, we will not let it disturb our minds. This is to be at ease in body and mind; it is the practice of bringing peace and joy. This is what we should be mindful of.
The next passage from the Chapter on the Practice of Bringing Peace and Joy follows what is in the Chapter on Encouragement to Uphold the Sutra. We learn how to apply this sutra in our minds, to awaken to it in our minds, then apply it when we are among others. To awaken ourselves and awaken others, we must us great wisdom to practice kindness and exercise compassion. Wisdom, benevolence and courage, this is what we need to have. So, we need to be mindful of how we can awaken our wisdom and then exercise this wisdom to enter the practice of compassion. This way, when we uphold the sutra, we can uphold it very joyfully. When we go into very negative and evil places, however stubborn the sentient beings there may be, we will be able to train them. When they are able to be saved, we feel Dharma-joy.
For instance, when we go into the prisons, the inmates can come out and become new people. Not only can they become new people, they can even become Bodhisattvas. This is how they are saved, and this is what brings us joy. The principle is the same.
So, the Chapter on Encouragement to Uphold the sutra ends be saying, “If in villages and cities there are people who seek the Dharma, we will all go to where they are to teach the Dharma entrusted to us by the Buddha.” [This means], “Wherever we are needed, that is where we will go to teach the Dharma taught by the Buddha. We will be the World-Honored One’s messengers, dwelling fearlessly among the multitudes. We will excel in teaching the Dharma. We hope the Buddha will abide in peace.”
They understood the Buddha’s intent “You need not worry. You need not worry when you enter Parinirvana. We will take on the responsibility for all of those places that you care about!” their tone was so comforting!
So, “Before the World-Honored One and all the Buddhas from the ten directions, we make this vow; the Buddha must know what is in our hearts.
[This means], “Before You, World-Honored One, and before all Buddhas of the ten directions we are making this vow. Venerable Buddha! You should understand us very well, so you do not need to worry.” These were Bodhisattvas who resonated with the Buddha’s heart and understood the Buddha’s intent. They would undertake the Buddha’s mission and continue carrying it out like this.
Next, in the Chapter on the practice of Bringing Peace and Joy, it begins by saying. “At that time, Dharma-prince Manjusri, Bodhisattva-Mahasattva, said to the Buddha, ‘World-Honored One, these Bodhisattvas are extremely rare and precious. Because they reverently follow the Buddha, they made great vows.’”
This passage [speaks of] Manjusri Bodhisattva, who is “foremost among all Bodhisattvas.” So, when those Bodhisattvas previously all made their vows in front of the Buddha, Manjusri Bodhisattva was also present, thus he now came to ask the Buddha something. Seeing how everyone vowed to uphold the sutra, Manjusri Bodhisattva came to ask the Buddha.
Manjusri was foremost among all Bodhisattvas. All those Bodhisattvas in the previous chapter had already made vows to uphold the sutra, so he asked the Tathagata which methods they should practice to be able to transmit and expound this sutra in the evil world of turbidities during the era of Dharma-degeneration.
This is profound meaning in this as well. He was asking “the Tathagata which methods they should practice.” Those Bodhisattvas had previously talked only about the many evils the future would hold, and how for the sake of upholding the sutra they would be certain to endure all of them. This is all they had talked about, but Manjusri Bodhisattva felt that they still needed to understand the actual methods they could use to uphold it so that they could uphold it happily and so that they could protect themselves. Rather than just enduring evil, it is better to take preventative measures. Preventing is better than enduring. If you wait until you have already fallen ill, it will be more troublesome to cure your illness. Isn’t it better to prevent illness? Isn’t maintaining good health more important?
For this reason, Manjusri Bodhisattva came to ask for teachings. So, we should be grateful [to Manjusri] for each passage in which he plays a critical role. At this time, Manjusri Bodhisattva hurried to come ask this of the Buddha. This great Bodhisattva, this Bodhisattva-Mahasattva, began by asking questions. This is because those Bodhisattvas had not asked which methods they should use. Manjusri made up for this by asking his question. ”In the evil world of turbidities during the era of Dharma-degeneration….” During those turbid times, how would they spread the Dharma? How would they expound the sutra? Since the world will be so turbid and evil, he wanted to ask the Buddha, “What methods should we use to expound the sutra in a world that is so evil?” If we are to transmit the Dharma, then we must first understand it.
So, “At this time,” it was the Dharma-prince, Manjusri. “Manjusri is called Wondrous Virtue”. We previously explained how the Buddha is called the Dharma-king. “Bodhisattvas who pass on the teachings” are called “Dharma-princes”.
Every Bodhisattva is a Dharma-prince. One who truly takes on this responsibility is a “true Dharma-prince”. This was Manjusri Bodhisattva. Manjusri was not only a Bodhisattva; in the past he was also a teacher of Buddhas and had become a Buddha himself. He himself had already been a Buddha, but he came again to the world to help the Buddha deliver and transform sentient beings.
Bodhisattva-Mahasattva: This refers to an awakened sentient being with great spiritual aspirations. This means Manjusri had great spiritual aspirations and could help sentient beings.
So, Manjusri Bodhisattva was a great Bodhisattva. He was an “awakened sentient being” with “great spiritual aspirations”. Because he manifested in the human world, by all appearances he was human too. So, a “Mahasattva” is an awakened sentient being, a great Bodhisattva. “Maha” means great, so it means a “great awakened being,” one who is full of great spiritual aspirations. His great spiritual aspirations were by then already very firm. He had formed great aspirations; he was an awakened being who had come to deliver sentient beings. When we speak of “Bodhisattva-Mahasattvas,” these are all enlightened people who have formed great aspirations. Here in the world, we are always calling people “Bodhisattva”. This means you must awaken! Although people may not yet be Bodhisattvas, we keep on offering our blessings; we continually remind them, “You must awaken! We must awaken ourselves and awaken others!” So, these are great spiritual aspirations.
We gradually encourage each other in this. Manjusri Bodhisattva had great spiritual aspirations and he was also very accomplished. He was a Bodhisattva, a great Bodhisattva. So, that great Bodhisattva, Dharma-prince Manjusri, “said to the Buddha, World-Honored One, these Bodhisattvas are extremely rare and precious.”’
He called on the Buddha. “The Buddha possesses noble virtues and is honored by the world”. Everyone in the world respected and revered Him. He then praised those from the previous chapter “who vowed to widely spread this wondrous sutra. These great Bodhisattvas are extremely rare and precious”. Actually, Sakyamuni Buddha had already transcended the world. Everyone admired and respected Him for this. Manjusri called Him “World-Honored One,” while at the same time praising those Bodhisattvas who had formed aspirations to uphold this sutra. So, Manjusri Bodhisattva was very wise. He first addressed the Buddha out of respect, then he went on to praise those Bodhisattvas from before who had formed aspirations and made vows.
Because they reverently follow the Buddha, they made great vows: They reverently followed the Tathagata’s intent, so they came before the Buddha and made profound and solemn vows that they would endure all these hardships.
He praised those Bodhisattvas, saying, “Because they reverently follow the Buddha, they made great vows”. All these Bodhisattvas greatly revered the Buddha. They resonated with the Buddha’s intent. They would do what the Buddha wanted. They had all already made great vows. They “reverently followed the Tathagata’s intent”. They had made profound vows to the Buddha; they had made great vows before Him. This truly required endurance; they would be able to “endure all these hardships”.
There would be so many hardships that would truly be difficult to endure. These Bodhisattvas would willingly endure these, so [Bodhisattvas like them] were really rare and precious.
“Rare and precious” refers to how, in the Chapter on Encouragement to Uphold the Sutra, it says Bodhisattvas in the advanced stage would be able to carry out the [Buddha’s] mission to spread the sutra in the evil world. Advanced stage: With deep faith, true practice, sincerity, compassion and wisdom, they advance diligently lifetime after lifetime, constantly engaging in the Four Practices. Never-retreating Bodhisattvas: Their ever-lasting and resolute Bodhicitta has lasted throughout the Three Periods: Each of these Bodhisattvas in the advanced stage had their own great and magnificent individual vows.
“Rare and precious” refers to the Bodhisattvas in the Chapter on Encouragement to Uphold the Sutra who were already at a very advanced stage, whose level was very high. In the evil world, they would be able to follow the Buddha’s teachings while coming and going in the world. To teach and transform sentient beings in such a stubborn and turbid world would truly not be easy for these people; “to be able to carry out the [Buddha’s] mission to spread the sutra in the evil world” would not be easy at all. Those at an “advanced stage” have “deep faith and true practice”. They have genuine compassion and wisdom to willingly come to this world and diligently advance lifetime after lifetime.
This requires “constantly engaging in the Four Practices,” practice with nothing further, extended practice, uninterrupted practice and practice with reverence. They all practiced diligently like this. They were “non-retreating Bodhisattvas”. This means that throughout the Three Periods, they will be every-lasting and resolute, coming and going like this with awakened Bodhicitta. There is the past, the present and the future. The past goes back infinitely far; then there is the present, as well as the future, an infinite future ahead of the present. This never stops; throughout the past, the present and future, they will always be willing and determined to return to practice the Bodhisattva-path.
All of them are awakened people. “Each of these Bodhisattvas in the advanced stage had their own great and magnificent” individual vows. Each individual Bodhisattva has his or her own individual vow. Buddhas are the same. Buddhas have universal vows, which are the Four Great Vows. Then they have their own individual vows as well. Bodhisattvas are the same as this.
So, for instance, “Guanyin Bodhisattva relieves suffering when called upon,” and Earth Treasury Bodhisattva said, “Until hell is empty, I will not attain Buddhahood“ and so on. Each Bodhasattva has their own individual vows. So, these Bodhisattvas were truly precious, since they reverently followed the Buddha’s intent and willingly made great vows. They were also willing to come and go like this. However, when it came to saving sentient beings, each individual also had their own vow that they used to accord with sentient beings.
Next it says, “[They vow] to protect, uphold, read and expound this Lotus Sutra in the future world of evil. World-Honored One, how can Bodhisattva-Mahasattvas in the future world of evil expound this sutra?”
Right at the start, Manjusri asked about the most important points. These Bodhisattvas later on, having formed aspirations, would [ return] lifetime after lifetime. They spoke of the Three Periods. The Three Periods refer to the infinite past, the present and the infinite future. So, lifetime after lifetime they would keep “protecting, upholding, reading and expounding this Lotus Sutra in the future world of evil”.
[They vow] to protect, uphold, read and expound this Lotus Sutra in the future world of evil: After the Buddha enters Parinirvana, in the evil world of turbidities, they will protect, cherish, uphold, read, recite and expound this wondrous sutra.
They do this constantly; with the power of their vows, in this world, the evil world of turbidities, they will protect and cherish the Wondrous Lotus Sutra. They took on the responsibility of upholding it, of reading and reciting it. To uphold the sutra, they must read and recite it themselves, as well as teach this wondrous Dharma to everyone. This is to “ seek the path to Buddhahood while transforming sentient beings”. This is how to continually transmit the Dharma.
“World-Honored One, [What should] Bodhisattva-Mahasattvas [do?]” This refers to Bodhisattvas in the future, who would initially form great aspirations then. These Bodhisattvas will make their initial great vows, their great aspirations. How can those “Bodhisattva-Mahasattvas in the future world of evil expound this sutra?”
The spiritual aspirations of the senior Bodhisattvas were by then very resolute; they were able to endure hardships. What about the future? What about those Bodhisattvas who would begin to form aspirations then? They may form aspirations, but those aspirations will only be newly formed. Those Bodhisattvas may form great aspirations, but they will still be relatively inexperienced. How will they face that evil world in the future?
“How can those Bodhisattva-Mahasattvas in the future world of evil expound this sutra? For those who are newly-inspired with limited capabilities and strength, how can they do this in such an evil world?”
How will they teach the sutras? These newly-inspired [Bodhisattvas], though they have formed great aspirations, will not be very experienced yet. How will they teach the sutras in an evil world?
To be able to expound this sutra, we must first be able to practice it and attain realization. Only then can we begin to expound it to others. So, “to expound” includes all contemplation and practice, using our mind to contemplate the principles and our body to practice according to principles. This is called contemplation and practice.
If we want “to be able to expound this sutra,” how do we teach it? We must be able to practice it. We must “be able to practice it,” must first put the teachings into practice, “and attain realization. Only then can we expound it to others.” This is the only way to do it. Only when we are able to do it ourselves will we have a way to teach it to others. Thus, “Only then can we expound it to others. So, ‘to expound’ includes all contemplation and practice.”
We must first experience it ourselves, for only then can we take all of the principles and bring them together. After everything undergoes contemplation, we can then teach this Dharma to everyone else. So, we ourselves must first engage in “all contemplation and practice.” We must understand these things, first take the principles to heart; only then will we be able to start. We must first prepare ourselves well. We “use the mind to contemplate the principles and our body to practice according to principles.” We must first thoroughly comprehend the principles ourselves. We must understand them first, for only then can conduct ourselves according to these principles and become models in teaching them to others. This is the way we teach others. This is” contemplation and practice.”
So, dear Bodhisattvas, we must mindfully seek to experience this. Where are the principles? They are in our daily living. The Dharma is in our lives. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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