Explanations by Master Cheng-Yan
Subject: Bestowing the Wealth of Teachings and Nirvana (賜以法財 又與涅槃)
Date: September.24.2018
“Through cultivating and upholding precepts, Samadhi and wisdom, we can eradicate the fruit of suffering due to the causes and conditions of cyclic existence in the Three Realms. Upholding precepts, Samadhi and wisdom is known as the flawless seed. This is the truth of the path, which can eradicate the suffering of samsara in the Three Realms. Realizing the Nirvana of true emptiness and the joy of ultimate tranquility is the flawless fruit of true emptiness. This is the truth of cessation.”
We must be mindful! “Cultivating and upholding precepts, Samadhi and wisdom” [means] we should earnestly and mindfully practice precepts, Samadhi and wisdom. These are most fundamental to pursuing the Buddha-Dharma. We must mindfully and diligently practice and uphold precepts, Samadhi and wisdom. Precepts, Samadhi and wisdom are also known as the Three Flawless Studies. When upholding precepts, we must do so flawlessly, earnestly abiding by these rules. Lay practitioners must uphold the Five Precepts, no killing, stealing, sexual misconduct, lying or drinking alcohol. When we uphold these Five Precepts well, our precepts as lay practitioners will be flawless. However, as we often discuss, society is very complicated. People’s minds are changing and unstable.
In addition to the Five Precepts, in Tzu Chi, we hope that everyone can uphold [Tzu Chi’s] Ten Precepts in their lives, doing so vigilantly. As we go about our lives, in our actions and the way we deal with people, [the precepts] are very important in society. Whether dealing with traffic, family [issues] or [problems with] our parents or other people, we should apply these precepts in our lives [in our dealings] with friends and our community. So, in addition to the Five Precepts that the Buddha-Dharma teaches us, there are also Tzu Chi’s Ten Precepts that we need to mindfully abide by. If we [can do this] while among people, we will not be flawed in our character or in the way we live. We must be mindful; if we become monastics, there are even more precepts, hundreds of them, to abide by. In our lives, we should constantly raise our own level and uphold the precepts flawlessly. We must maintain Samadhi and focus on upholding the precepts, on the rules for resident monastics. These rules for resident monastics cover not only our daily living but also our actions, speech, thoughts and so on. We must look after our minds so they can be without flaws.
For every precept, we must not stray from it. We should be mindful and steady our minds. If we can avoid breaking the precepts, [this means] our minds are well-guarded. If we do not violate them, our minds do not stir. Then, naturally, we will develop wisdom. So, the cause of upholding precepts, Samadhi and wisdom is the seed. The cause of precepts, Samadhi and wisdom is known as the “flawless seed”. It is our spiritual aspiration, our root. Our spiritual root must be firm. This is the cause for upholding precepts, Samadhi and wisdom. We must be able to uphold the causal seed so that the seeds in our hearts can give rise to countless seeds. The seeds are our spiritual aspirations and the Dharma we have listened to that we have kept in our minds.
In our daily living, as we learn more, with each thing that we understand, more causes and conditions mature. When conditions for the roots of goodness mature, it is like a seed planted in the ground of our minds. Inside the microcosm of our minds, the karmic conditions are mature. There is land and air; [this is] our spiritual environment. We must constantly create [a positive] spiritual environment. For this air to be pure, for the air of our minds to be very pure, we need to constantly absorb the Dharma. The Dharma is like water. The Dharma from outside will nourish the seeds in the ground and help build up the pure atmosphere in our hearts. Our seeds can then sprout and grow from a small tree into a big one. When causes and conditions are mature, that big tree can produce an infinite number of seeds. Speaking of causes and conditions, once the conditions of one seed enter our hearts, [that seed] will “give rise to infinity,” meaning that infinite Dharma comes from the seed we took in. We continue to unite principles with matters, develop matters with principles and [create] conditioned phenomena. When we unite matters with principles, conditioned phenomena become virtuous Dharma in this world. These are tracks [that guide us]. With these precepts, these tracks, we abide by them and apply them on the path of goodness. This is known as the flawless seed.
So, upholding precepts, Samadhi and wisdom is the “flawless seed”. Every seed is in place. Every seed can [give rise to] a countless, number of seeds, which can become a forest of Bodhi-trees that [produces] even more seeds. So, this is the seed of enlightenment, the wisdom of all paths. It is called the truth of the path because this seed of infinite wisdom can eradicate the karmic conditions of cyclic existence in the Three Realms. It eliminates suffering. Once the karmic conditions of suffering are gone, we will be able to uphold the precepts, and none of the flawless seeds will be left out. Each of them will be in our minds. These are the seeds of the path. They are the principles.
The principles are truths. On this path, the seeds are planted done by one, just like the trees we see on both sides of the road. Trees grow from seeds [which become] seedlings; as their causes and conditions ripen along this path, they grow into big trees. With trees on both sides of the road, it looks like a beautiful green tunnel. This is the principle of the path.
On this path, there are sees like this, so they have grown without nearby. These seeds thrive on the Bodhi-path. They will continue to be passed on. This is “eradicating samsara in the Three Realms”. Bodhi means “to awaken”. As the seeds of wisdom constantly develop, delusion, ignorance and afflictions will surely continue to be eradicated. Without ignorance or afflictions, our awakened nature will grow. Then surely, the suffering of cyclic existence. In the Three Realms will be eradicated at the root. It will no longer propagate. We will fully eradicate such seeds of ignorance and will produce Bodhi-seeds of enlightenment. We must be mindful.
When we uphold precepts, Samadhi and wisdom the weeds of ignorance and afflictions will naturally be eradicated. We can then realize [the principles]; when our awakened nature grows, we can realize emptiness. Knowing that the world is filled with suffering and that everything is empty, we should earnestly eradicate those afflictions and ignorance to return to a state of tranquility and clarity. We must be free of impurities and defilements. Neither afflictions nor ignorance can enter the grounds of our minds or our environment. We must eradicate them all. This is like when people keep talking about how the air is polluted.
In Beijing, in early May (of 2017), there was a very strong dust storm that caused great difficulties for the traffic and for people’s daily living. A person on one side [of street] could not see the building on the other side. The air was filled with dust. People driving on the roads had no way to tell how far the cars in front of them were. There was many dangers.
Average people knew this was a very severe dust storm and that breathing the dust would severely affect the body. [The storm] created an unbearable environment, making things very difficult. The dust storm did not just impact Beijing.
In addition to Beijing, Japan was also impacted by the dust storm. It was so storm that it reached Japan. This was [due to] pollution of the environment. Such matters are very troubling. In Beijing, there was a Mr. Zhang, a volunteer in training, who heard everyone sharing about Tzu Chi. During the training, many attendees shared how they did recycling work in their communities. I also spoke to everyone. Today, the issue of environmentalism has received international attention. This is a responsibility no one should refuse; everyone must take on this responsibility. We cannot push it off to others, saying, “Emironmentalism has nothing to do with me.” Pollution is caused by humans and has damaged the land. Not only is the air polluted, but the land has become heavily damaged as well. [Mr. Shang] listened mindfully and was moved.
Returning home, he dedicated himself to recycling. He was an entrepreneur, but he dedicated himself to recycling. For years, he promoted [recycling]. [When he went out], he started bending down to pick up what others had thrown away.
Initially, he felt very uneasy about how those around him stared. He felt uncomfortable. But then he thought of what I had told everyone.
He said, “If other people can do this, why can’t I?” In this way, he formed aspirations and persevered in doing this for the earth, for humanity and for the environment. He set his mind to it. Disregarding the looks others gave him, he was at ease. He not only did the work but also promoted it. He rented an electric tricycle and decorated it very nicely. Every day, he rode it around to collect recyclables and spread awareness. He was methodical in spreading awareness, and he began to influence his community. He began to mobilize the community. They [began to sort recyclables] day and night, mobilizing others in the community. Some would do it early in the morning, and some after returning from work. He was very dedicated and even began providing food [for the volunteers]. Some volunteers would not go home after work but go straight to the recycling [center]. So, he would quickly make food so they could at least have snacks to eat. In the morning, after recycling, volunteers would go to work. Again, he made sure people were well-nourished and had a full stomach so they would leave for work happy. His mindset is the same as our recycling Bodhisattvas in Taiwan. Not only did he do this himself, but he also brought along his wife. His family and his children all got involved. From the community, the movement spread to schools. They have really become a powerful force. So, they are purifying their space and bringing purity to people’s heart. He continues to promote “purity at the source”. This was what I explained to them; every family [should do this]. Now, when families bring in [recyclables], they have already sorted and cleaned them before taking them to the recycling station. This concept of “purity at the source” is now practiced in the community recycling programs. This contributes to the community’s cleanliness.
Also, in another place, there is a [volunteer] named Deng Jinlian. She is a certified Tzu Chi commissioner. The area where she lives used to be very dirty. She kept complaining to her husband, “I do not want to live in such an environment. Can we leave this place?” Her husband told her, “We were born here, so we should stay here in peace”. So, she thought, “Since I am staying here and cannot leave, I might as well change it”. This was how she became determined and joined Tzu Chi. She watched [stories of] Tzu Chi’s recycling Bodhisattvas on Da Ai TV, how they dedicate themselves around the globe. Tzu Chi volunteers in many countries take recycling very seriously. In this way, everyone gives a hand and also calls on others. They can clean up filthy places. But things were initially difficult. She heard me tell the story about a sparrow. This bird was very small and had little strength, making him appear insignificant. So, when a fire broke out in the forest, what could the bird do? This little bird soaked his body with water. With water on his body, he flapped his wings over that place. Drop by drop, he hoped to put out the fire. She said that this story inspired her. She said she vowed to be like the little sparrow so she could mobilize the community. Indeed, the community has been mobilized. She involved her daughter, who was in middle school. She also brought recycling to the school. Teachers brought students along to learn and clean everything up. The entire community has been mobilized. In that community, about fifty percent of the residents participate. Many families also practice “purity at the source”. I see that she has mobilized the Bodhisattva-volunteers there. The four certified Bodhisattva-volunteers have all been inspired and together have made vows to mobilize their respective communities. In this way, they have created a culture of recycling there.
Indeed, that community is clean now. The local community also provided the ground floor [of a building] for her to use as a recycling station. When there is a will, there is a way. A dirty environment can become clean. These are conditioned phenomena. We must apply this Dharma by dedicating ourselves and just do the right thing. Mr. Zhang in Beijing remembered [my words], “Just do it!” He was determined to promote recycling. If it is the right thing, just do it. Deng Jinlian, the Tzu Chi commissioner, thought of herself as the little sparrow. She was willing to from aspirations to be like that little sparrow. See, she could also mobilize [many] people with a very simple sentence. Conditioned phenomena lead people to the path of goodness. Every family practices “purity at the source”. Every family does recycling and supports “purity at the source”. Such stories are truly moving. They are so far away from [Taiwan], but our spirit of recycling work has been able to spread internationally. Even such a small aspiration can influence a large environment. This is our conditioned phenomena, the power of our flawless minds [as we practice] precepts, Samadhi and wisdom. We must put the precepts into practice. We should practice them well so our minds will not deviate. We must focus our minds and apply wisdom, be firm in our spiritual aspirations and abide by the rules. Then leading others will not be difficult. The more we serve, the more joyful we become. Everyone will be joyful when doing the work; the environment will become clean and everyone’s heart will be joyful. Isn’t this “Realizing the Nirvana of true emptiness and the joy of ultimate tranquility”? [Like] the dust storm [clearing up], the dust of our minds will also be cleared away. There will be flawless true emptiness. This is just like the sky. The blue sky and white clouds have revealed themselves to that land. What we see are the fruits [of their labor].
The result of their dedication is joy, which is mobilized by the genuine sincerity in everyone’s heart. “Flawlessness” means being free of afflictions. This is the fruit of joy and peace. Being flawless is being free of afflictions. So, this fruit is very pure. It is result of practicing with peace and joy. “This is the truth of cessation.” When we eliminate all afflictions, defilements and attachments due to ignorance, it is called the “truth of cessation”. This is the cessation of suffering and its causation. This path is a road, a road [to walk on]. We clear out this dirty path, turning it into a broad and pure road. This requires principles.
What principles must be applied? Later, we will see how to apply the principles. What principles should be applied? The previous sutra passage states, “Manjusri, the Tathagata is also like this. He uses the power of Samadho and wisdom to attain the land of the Dharma and rule the Three Realms, yet the mara kings refuse to submit.
This king is the Dharma-king because He rules over the land of the Dharma. Everyone’s mind is already in calm contemplation. This is Samadhi. This is the right path of goodness. We have made the decision, and our direction is correct. We abide peacefully on the path of goodness. This is the power of Samadhi. This is wisdom. With this power, we have attained the Dharma. This is [found in] the ground of our minds, with our “mind-kings”. But there is also the “mental state,” our mental phenomena. When it comes to mobilizing people, one person can mobilize many others. This goodness, the Dharma of correct and virtuous actions, is what we have been promoting. [The Tathagata] “rules the Three Realms”. The True Dharma manifests in the Three Realms, yet the mara kings refuse to submit to it. This is due to the mental states. If we activate virtuous mental states, we can eliminate evil mental states and subdue the armies of mera. But they have not yet been subdued. Our minds still have traces. So, “The mara kings refuse to submit”. Some parts [of the mind] have not yet submitted to the Dharma.
So, within our own minds, there are also struggles between good and evil. So, we must earnestly let our generals of goodness become steadfast. We must earnestly guard ourselves so the maras of our afflictions and ignorance cannot invade. Furthermore, we need to mindfully subdue them. We must eradicate our ignorance so it can be tamed and so we can earnestly return to the Right Dharma. We should earnestly educate our minds.
So, in the next sutra passage, [it says] “The Tathagata’s generals of sages and noble beings fight with them”. Among the maras, the army of maras, there are still who will not submit. So, [our efforts] must continue.
The Tathagata’s generals of sages and noble beings fight with them. When [the generals] have accomplishments, He is also delighted. He teaches all sutras to the fourfold assesmbly, making them joyful at heard making them joyful at heart.
“The Tathagata’s generals of sages and noble beings are those who engage in spiritual practice, and they must continue [their practice]. So, they “right with [the mara kings] when [the generals] have accomplishments, He is also delighted.” If we can subdue ignorance and afflictions, he will be delignated.
So, “He teaches all sutras to the fourfold assembly, making them joyful at heart”. We should mindfully understand this sutra passage.
So, “The Tathagata’s generals of sages and noble beings fight with them”. This combines the six analogies we covered from previous passage. The Tathagata’s generals of sages and noble beings fight with them: This matches the previous analogies of mobilizing soldiers to go conquer. The Buddha’s disciples of Hearers and Solitary Realizers fight in samsara with the maras.
The analogy of “mobilizing soldiers to go conquer” was covered in the earlier sutra passage. Now, “The generals of sages and noble beings fight with them” has the same meaning as “mobilizing soldiers to go conquer”. This analogy is referring to “The Buddha’s disciples of Hearers and Solitary Realizers.
Of the sages and noble beings, “sages” refer to Hearers and “noble beings” are Solitary Realizers and beyond. Hearers have only heard the virtuous Dharma. The principles of the suffering of impermanence is something they have not yet really experienced. So, they have not yet realized the principles. Solitary Realizers have started to connect to the external conditions and realize the principle of wordly impermanence. Those with minds immersed in the principles are called noble beings sages and noble beings. these spiritual practitioners must continue to struggle and continue to subdue their ignorance and afflictions. They must earnestly continue “to fight in samsara with the maras. They must carry on “When [the generals] have accomplishments, He is also delighted.
When [the generals] have accomplishments, He is also delighted: this matches the precious analogy of taking joy in accomplishments. Is any among them had accomplishments, the Buddha again bestowed them with rewards by teaching them the wondrous truth and helping them gain the joy of Dharma-benefits.
If we can subdue our discursive thoughts, we can overcome all kinds of difficulties. When we change our mindset, people, matters and things will not be difficult to handle and we will also be very joyful.
So, “When [the generals] have accomplishments He is also delighted”. Seeing that we have worked hard to transform our mindset and that we have no difficulties in any of our endeavors, He will be very joyful. This matches “taking joy in accomplishments”.
The six previous analogies match up with this passage. Match up with this sutra passage. This sutra passage says, “if any among them had accomplishments, the Buddha again bestowed them with rewards by teaching them the wondrous Dharma. The Buddha teaches according to capabilities. if people have not yet understood the principles, the Buddha must gradually guide them so they can realize that there are profound and simple principles. People with limited capabilities cannot yet be given the great Dharma. We must teach according to capabilities. As we observe them making progress in their capabilities we must give them teachings accordingly.
So, “The Buddha again bestowed them with rewards by teaching them the wondrous truth”. The Buddha gradually teaches them principles according to their capabilities. As for “helping them gain the joy of Dharma-benefits, He helps these people learn, and as they learn, He gives them [teachings] in stages. This is similar to how, when someone has a certain function and has been given certain responsibilities, we may then assign them greater responsibility and give them a higher position.
The principle is the same. This is the Buddha’s wisdom. “He teaches all sutras to the fourfold assembly”. This matches the previous analogy of “rewarding accomplishments”.
He teaches all sutras to the fourfold assembly: This matches the previous analogy of rewarding accomplishments. To the bhiksus, bhiksunis and lay men and women of the fourfold assembly, He gave Dharma-joy by expounding all other sutras.
The fourfold assembly refers to “bhiksus, bhiksunis, lay men and women of the fourfold assembly”. [The Buddha] gives the fourfold assembly Dharma-joy. According to people’s situation and their capacities, [He teaches them] so they can accept and understand how the Buddha-Dharma benefits the world. When they accept this principle, they are joyful. Because of this, the Buddha must still observe their capabilities and teach accordingly, explaining [the Dharma] and continually “expounding all other sutras”. Once this segment is completed and everyone accepts it, they must advance into the next part. This is similar to how Tzu Chi was developed.
We started with charity. When the seeds of charity were planted, we took the time to understand human suffering, among which illness is the greatest. So, we began developing our medical [mission]. We started to encourage everyone to take charity as their foundation and proceed with establishing our medical mission. This is why we in Hualien can enjoy high-quality medical care in eastern [Taiwan]. Once we established our medical mission and had excellent doctors saving lives and relieving the suffering of bodily pain, we needed to plan for the future.
What we needed was education. We needed to train doctors and nurses. We needed technicians in all departments. We needed to train medical professionals. So, we built a nursing school and medical school, one after another, and eventually established our education mission. This was how we progressed in stages, based on the needs of our environment and society. According to the conditions, people’s capacities and our own strength, we determined what and how much we could do. So, we must be very mindful.
“Making them joyful at heart” means helping everyone feel that the work is worthwhile, meaningful and that they are happy to do it. We give of ourselves very willingly. So, we always work diligently and unconditionally give as we go among people. We realize the Three Spheres of Emptiness. Our own wisdom-lives continue to develop; our bodies become vessels for spiritual practice. We become able to help ourselves and others. We leave this shore to reach the other shore. We leave this mindset of evil turbidity and gradually arrive at the world of purity. Speaking of our environment, our states of mind, all these places of purity exist within our minds.
So, “Making them joyful at heart, He suited their capabilities to reveal and teach, enabling them to, upon hearing the teachings, give rise to joy in their hearts.”
Be it conditions or capacities, we must adapt to people’s needs so that everyone is joyful. This is what we need to be mindful of. We should apply this analogy to the Dharma. Analogies use people and matters to illustrate the principles.
The sutra passage continues, “He bestows Samadhi, liberation, the flawless spiritual roots and powers and the wealth of all teachings. He also bestows the city of Nirvana and tells them they have attained extinction He guides their minds, making them all joyful. Yet He does not teach them this Lotus Sutra.”
[He] kept bestowing [teachings], but why had He not given them the Lotus Sutra? He had expounded many sutras. Why was the Lotus Sutra the only one he did not teach yet? We must be very mindful of the next sutra passage. “He bestows Samadhi, liberation [and] the flawless spiritual roots and powers.”
He bestows Samadhi, liberation, the flawless spiritual roots and powers: He praises and rewards their diligent efforts in cultivating Samadhi, the path to liberation and flawless wisdom, the [Fourfold] Mindfulness, Right Efforts, Fulfilling Powers, the Five Spiritual Roots and the Five Powers.
These various teachings about how to engage in spiritual cultivation according to their capabilities are things we will continually give to them. We will give them that and teach them how to apply them. This is their joy in receiving the Dharma. So, “He praises and rewards their diligent efforts in cultivating precepts, Samadhi and wisdom”. The Buddha also praised His disciples often. “You have eradicated your afflictions. You have eliminated your ignorance.” He often encouraged and spurred them on.
So, offering encouragement is praising. We appreciate them and encourage them. “You are practicing well; you are doing it right.” We show them the way to liberation. One principle after another, they progress toward flawless wisdom step by step. We teach them the 37 Practices to Enlightenment, the Fourfold Mindfulness, the Four Right Efforts, the Four Bases of Fulfilling Power, the Five Roots and the Five Powers, the Seven Factors of Bodhi and the Eightfold Noble Path. This is the path. This is the truth of the path, the true principle of the path.
As we have just discussed, this path is the truth. Precepts, Samadhi and wisdom are the flawless seeds. [With them,] we enter into the principles of the Middle Way. We are on this path, the path with trees planted on both sides. It is the flat and straight path we are walking on. We make use of the road paved by these 37 [practices].
So, we must practice the roots and powers as outlined in the seven sets. “By cultivating these roots and powers, one will not fall into samsara in the Six Realms. Thus, it is called flawless.”
These are the 37 Practices to Enlightenment, which are referred to as the seven sets. When the roots and powers are combined, they are called “flawless”. So, they are “the wealth of all teachings”. All kinds of wealth were given to them.
The wealth of all teachings is the 37 Practices to Enlightenment, which is known as the wealth of world-transcending liberation”.
This is giving the wealth of all teachings. We should be very mindful. These teachings are intangible wealth. In the Chapter on Faith and Understanding, the storehouses house the wealth of teachings. Both are forms of wealth, but the teachings are a [form of wealth] different from tangible money. Rather, it is the wealth of teachings and provisions for our wisdom-lives. So, these teachings, “the wealth of all teachings,” are to be given to those who engage in spiritual practice. The Dharma must be passed on to them. So, “Those who attain Nirvana can transcend samsara.”
He also bestows the city of Nirvana: Those who attain Nirvana can transcend samsara, just like a great city can defend against enemies. Nirvana is the true emptiness of the small fruit, which can prevent the mistakes of views and thinking and defend against the enemy of samsara. Thus, it is called a city.
If we can make use of these 37 practices, our afflictions will gradually disappear, and we can be liberated from cyclic existence in the Three Realms. “Like a great city can defend against enemies….” We gradually progress from village or a town, [an analogy for] limited capabilities, practicing until we attain great capabilities, or until we become like a city. Our minds have opened, and we have attained understanding. We have continually practiced, beginning [like] a small place until we become [like] a large city.
This symbolizes attaining Nirvana, “the true emptiness of the small fruit.” Approaching this large city is like the spiritual practitioners’ minds gradually approaching the Great Vehicle. Even someone with a small fruit can see the bigger picture. We can also gradually see the spacious sky and the great principles. So, we “can prevent the mistakes of views and thinking.” We start with the Small Vehicle and firmly walk on the path step by step. We learn how to eradicate afflictions and gradually reach an understanding of how our views and thoughts must not deviate.
So, we work to prevent our views, understanding and thoughts from deviating. We must practice the right path of goodness. Our physical conduct must be right, and we should go toward goodness. This is called “Samadhi.” This is called “meditative concentration.” If we maintain this state of mind, we can “prevent the mistakes of views and thinking.” We will “defend against the enemy of samsara.” We will resist these afflictions and ignorance of cyclic existence. We have eradicated them. We are at peace in body and mind, steadfast and no longer afraid of cyclic existence.
So, “[He] tells them they have attained extinction. He guides their minds, making them all joyful.”
[He] tells them they have attained extinction. He guides their minds, making them all joyful: He praises them by saying they already attained world-transcending Nirvana. Using these skillful means, He entices, transforms and guides them, enabling them all to, upon hearing this, attain joy in their hearts.
If so, we can gradually teach them how to attain extinction and slowly guide them to ensure their hearts’ direction is correct. Then they can all be at ease and joyful, withstand all kinds of challenges in life, protect their body and mind from harm and see life and death as natural. If they can do this, they will have “attained world-transcending Nirvana.” This is how they can obtain the Buddha’s praise. This is how it is.
“Using these skillful means, He entices, transforms and guides them, enabling them all, upon hearing this, to attain joy in their hearts.” Step by step, He inspired and transformed them, guiding them in the right direction. So, they heard [the Dharma] and became joyful. “Yet He does not teach them this Lotus Sutra.” They were already at a certain capacity, but He had yet to formally expound the Lotus Sutra for them. He patiently guided them over 42 years. But He had yet to formally expound the Lotus Sutra for everyone.
Yet He does not teach them this Lotus Sutra: The only thing He does not teach is this Lotus Sutra. This matches the analogy of not giving the pearl.
So, this Lotus Sutra is “the only thing He does not teach.” Only this sutra remains untaught. This matches the analogy of not giving the pearl. They are both important, so they should not be expounded casually. So, we should always be mindful!
Regarding principles and matters we should now use them mindfully in our daily living. In our actions and in speech regarding the Dharma and the issue in question, how can this Dharma be used to deal with it? When an incident occurs, [we must learn] which principle is relevant [to the issue] and what methods we can use to make things clear. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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