Explanations by Master Cheng-Yan
Subject: The Appearance of Fruition in Dreams (夢中果相 勝妙之事)
Date: October.08.2018
“The Tathagata appeared in the world for the sake of one great cause, which is to promote the Great Dharma to transform all sentient beings so they can enter the Dharma of the path of His views and transcend cyclic existence. He helps them attain the benefits, peace and joy of infinite meanings, attain peace and freedom throughout lifetimes and become teachers and models for sentient beings.”
We must mindfully seek to comprehend and listen very carefully. “The Tathagata appeared in the world for the sake of one great cause.” You all must have heard me mention this often. The Buddha came to this world for one great cause. This one great cause is of utmost importance! Not only does the Buddha have one great cause, we all likewise came for a great cause. The Buddha’s one great cause is to advance the Great Vehicle Dharma. He came for the sake of the myriad sentient beings. As ordinary beings, what is our one great cause? We do not have any control over this. The karmic causes, conditions and retributions we created throughout our past lives, these numerous things, are all entangled together.
Therefore, they are beyond our control. Among the Six Realms, we do not know which realm we will go to; we just follow the forces of karma. Perhaps we will come to the human realm to enjoy blessings, or perhaps we will endure all kinds of suffering. This one great cause is beyond our control. This is not the case for the Buddha. Over countless kalpas, the Buddha made great vows throughout many lifetimes. If we recall the Chapter on the Parable of the Conjured City, then we can very clearly understand this. Regarding Great Unhindered Wisdom Superior Buddha’s era, the Buddha clearly explained [this point] in time and space. The time was dust-inked kalpas [ago], a length of time impossible to measure. What about space? He talked about the 16 princes. Among people, the 16 princes had the karmic conditions to encounter the Buddha-Dharma. They heard the Lotus Sutra and had the capabilities to accept it. Not only did they accept it, but when Great Unhindered Wisdom Superior Buddha entered His meditation room, the 16 princes took on the responsibility of teaching the Lotus Sutra. As they taught the Lotus Sutra again, they led those who had affinities with them to separate places. This group of people listening to the Dharma thus formed affinities with the Lotus Sutra.
Where was this in space? These 16 princes each went to different lands, different worlds, to transform sentient beings and perfect these affinities. Throughout many lifetimes, they taught and guided those with unfulfilled affinities to the Lotus Sutra. This space [they covered] was so vast! What about us? We were there too! During the time of Great Unhindered Wisdom Superior Buddha, we were also at the 16 princes’ Dharma-assemblies. One of the 16 princes back then is our present Sakyamuni Buddha, and we have affinities with Him! [The princes], starting from that time, formed great aspirations; lifetime after lifetime, for one great cause, they continuously come to the human realm. They want to spread seeds of goodness and teach and transform sentient beings. They continue until the conditions mature and they attain Buddhahood. They bestow predictions upon sentient beings to perfect their affinities, their one great cause. We sentient beings have affinities with the Buddha that we have constantly accumulated over a very long time.
We ordinary beings remain ordinary beings. We are not mindful when we listen to the Dharma; with tens of thousands of teachings, we have only formed affinities to listen to the Dharma. All we do is listen. “Were you listening?” “Yes, yes, I was listening.” “Do you understand?” “Yes, I understand! I understand.” We have such a causal attitude. After we hear something, we forget about it. This “Dharma with Leaks” is often [compared to] “carrying water in a grocery basket.” [Like the water,] the Dharma will never stay; we let of it leak away. This is how we have been lifetime after lifetime, over a very long time. We are always drifting up and down, transmigrating throughout the Six Realms and ceaselessly creating karma. The Buddha is patient and loving to sentient beings. He has faith in sentient beings, so He still makes vows. Lifetime after lifetime, He continually make vows. This is the power of vows. With aspirations and vows comes strength. So, there is faith, perseverance and courage.
This is how the Buddha is; He follows sentient beings, coming and going repeatedly. This is why He is called the “Thus Come One”. The Tathagata journeys upon the Dharma of Suchness, journeying on such affinities to come to the world. So, He is called the “Thus Come One”. He journeys upon the Dharma of Suchness, upon such causes and such conditions, and comes to the human realm. So why does He come? For the sake of His one great cause. It has already been a very long time. Now, He has attained Buddhahood in the Saha World. This is His one great cause. He came here to fulfill this cause. Therefore, during this time, He promoted the Great Dharma. “He promoted the Great Dharma to transform all sentient beings” so they can enter the Dharma of the path of the Buddha’s views. The Buddha’s understanding and views give us this path to follow.
From across 26 provinces [and municipalities] in China, almost 800 [volunteers] came to Taiwan. When we heard them share their experience, each person’s sharing was very moving. There was an 80-year-old [volunteer] whose diligence was truly touching. She said that back in 1989, a friend gave her a book of Jing Si Aphorisms. With this book of Jing Si Aphorisms, she began to really immerse herself. She took each and every word to heart. She made a vow to herself to find a way to join Tzu Chi. But [a long time] passed before she finally joined Tzu Chi. In 2013, she was certified as a commissioner. Then she began to listen to the Lotus Sutra. Every single day, she listens, taking in the fragrance of the Dharma. She said that she takes a taxi there. She does this every morning! Early in the morning, she takes a taxi to go listen to the sutra lecture. She wants to form aspirations and make vows. She said that she is already 80 years old and only now has she taken on the responsibility as a team leader. She said that, as a team leader, she must be more diligent in learning the Dharma. She wants to lead people and form aspirations. So, she is not worried about being too old. She is still in good spirits, so she leads people very effectively. During this trip to Taiwan, she focused her mind on diligently learning and taking in the energy of the Dharma. She was very diligent. Although it was very tiring for her, she raised her energy level and perseverance. She said she is getting old. Although she was tired, she made vows. With aspirations and vows comes strength. She needs faith, perseverance and courage.
On that day, they walked from Hualien [Jing Si Hall] to the Abode, a distance of 11 km. She said she thought of me and continued walking. Whenever she felt fatigued and felt like sitting down or fainting, she would think of me again and quickly pick herself up to continue advancing diligently. Walking for 11 km was very tiring. She heard the Dharma masters from the Abode say. “Time is running out! We must run.” So, she began to run. She really ran back with everyone else, and they made it in time to listen to the Dharma. That is diligence, perseverance and courage. She had the love, the vows and the strength. She began to cultivate herself, taking the [teachings] she heard to heart and expressing them through her actions and words. This is the spirit of learning the Buddha-Dharma. She said that she had known about Tzu Chi for over 20 years, but she was unable to get in touch with us. It was not until 2010 that she encountered Tzu Chi volunteers. So, from then on, she has tirelessly [participated in] Tzu Chi and attended volunteer training. By 2013, she was a certified Tzu Chi commissioner. These were her karmic affinities with Tzu Chi.
Ever since that year when she began to listen to my morning Dharma talks, she has never stopped. I heard that she takes the taxi every day to go listen to the Dharma, and after she shared I asked her, “How much is your taxi fare each day?” She said, “about RMB 40.” I said, “That is a lot of money to spend each day for the commute!” She said, “It is no problem. My child supports me as my Dharma-protector.” She said that she told her child, “You work so hard to allow me to take the taxi every day. I cannot bear this.” Her child told her, “As long as you are in good health and you keep doing what makes you happy. I too will have peace of mind.” That is what the she told me. I said, “You are really blessed to be so wise. You are 80 years old, but your mind is very clear and you speak logically and articulately.” So, she became a team lead and is very responsible as a leader. Not only does she lead them to do good deeds, but she also listen to and spreads the Dharma. Her spirit really touches me. This is truly [a great example of]? The one great cause in our lives. We have come to the human realm; we may have spent our past lives lost in confusion. But since we see things clearly now and have a path to walk on, we should also lead others to walk the right path. We should slowly guide those on limited paths onto the great, direct Bodhi-path. If we can do this, we are planting seeds for the one great cause and forming these aspirations and vows. She said, “If we have the will, we will have the strength. We must have faith, perseverance and courage.” This means we must turn our minds around. We carry an infinite amount of ignorance and uncontrollable karmic conditions with us, so it would be best if we could turn our body into a vessel for spiritual practice. We must listen to the Dharma, accept the Great Dharma and be able to go among people. These are the karmic conditions for the one great cause. If the Buddha could accomplish this, then we definitely must take the first steps so that we can accomplish it too. Since the time of the 16 princes, the karmic conditions of this one great cause have continued to the present. We, as ordinary begins in this present time, must also [make vows] for this one great cause and continue it into the future. We must have the aspiration, the vow and the strength. That is how we must do it. Thus, we must promote the Great Dharma and “transform all sentient beings so they can enter the Dharma of the path of His views”. We must guide all sentient beings onto the path. The Buddha is already guiding us, and we have accepted the Buddha’s guidance. Although right now we are just one of many unenlightened sentient beings, as we journey upon this Great Dharma Vehicle, we must still enter the path of the Buddha’s understanding and views. We must also walk upon this path. Through this Dharma, we hope to gradually head to Buddhahood and transcend this cyclic existence which is beyond our control. [He helps them] “transcend cyclic existence. He helps them attain the benefits, peace and joy of infinite meanings”. Once we transcend cyclic existence, we will gradually draw near to so much Dharma. Before the Buddha began teaching the Lotus Sutra, He taught the Sutra of Infinite Meanings. The Sutra of Infinite Meanings is all about the Bodhisattva Way, which requires us to go among people and benefit all sentient beings. This is why we must carefully enter the Dharma of the path of the Buddha’s understanding and views. Only then can we transcend cyclic existence. Now, we must begin with the Sutra of Infinite Meanings and help sentient beings attain peace and joy and benefits, relieving sentient beings of their suffering so they can become peaceful and happy. These are all things we can achieve right now. So long as we form the aspirations, nothing is impossible. “[They will] attain peace and freedom throughout lifetimes”. We hope that everyone can attain peace and freedom lifetime after lifetime and “become teachers and models for sentient beings”. If we form affinities with these sentient beings, then we will be just like the Buddha, who is our teacher lifetime after lifetime. Since the time of the 16 princes, He spread the seeds of goodness for our sake. This seed inside us is very small and is deeply buried by our ignorance and afflictions. However, time and time again, lifetime after lifetime, we must remain mindful. Time and time again, we must eliminate ignorance and afflictions. We hope that this seed, once we quickly reduce our afflictions, will manifest as a Bodhi-seed. This path has been paved in the world. as everyone practices according to the principles, we will continue to pave this path. Lifetime after lifetime, those who have formed good affinities with us will join us along this path in the future. As they join us on this path now, they will also follow us in future lifetimes. This is being peaceful and free lifetime after lifetime. It is not only we who are peaceful and free; we also hope that everyone in this lifetime can be relieved of all of their suffering so that lifetime after lifetime we can peacefully and freely form affinities with them as our Dharma-family. With these affinities as Dharma-family, we must lead and guide them as “teachers and models”. This is how we serve as role models for others. To recruit and lead people, we must serve as role models. I sincerely hope that we can comprehend this and truly understand it. Look at them. These Bodhisattva-volunteers came [from China]. They are all very dedicated. All of them have formed great aspirations to transmit the Dharma-lineage and advance the Tzu Chi School of Buddhism.
All of them formed these aspirations. Many Bodhisattvas from Taiwan shared their experiences with them and accompanied them in their daily activities. This all serves to form good affinities that will last throughout lifetimes. They serve as role models for one another. “In a group of three, I will find my teacher”. We must serve as virtuous friends of others and mutually encourage each along the path. As we walk along this path, going in this direction, we must ceaselessly pave the path as we go. We “actualize the Six Paramitas in all actions” to eventually reach the state of Buddhahood. We must “come in response to the Dharma of Suchness. [We] journey on the path of True Suchness and cultivate the causal practice to reach fruition”.
“He comes in response to the Dharma of Suchness. He journeys on the path of True Suchness and cultivates the causal practice to reach fruition, which is the attainment of universal and perfect enlightenment. Thus, He is called the Thus Come One. This is the Dharmakaya of True Suchness. Because we journey upon the path of the Buddha’s understanding and views, we come to the Three Realms to transform [sentient beings].”
We must continuously put the Dharma into practice and cultivate the seeds of “actualizing the Six Paramitas in all actions”. As we accumulate them, we will attain the fruit, which is “universal and perfect enlightenment”. “Thus, He is called the Thus Come One”. This is the Thus Come One; He journeys upon the Dharma of Suchness, which is the cause. In this way, the karmic fruit that He continuously cultivates lifetime after lifetime is “attaining universal and perfect enlightenment”. Although we say we transform living beings and form aspirations to help sentient beings, actually, we are learning. Among people, we experience afflictions and ignorance. If we can eliminate afflictions and ignorance, then we are cultivating wisdom. As we spread seeds of blessings among people, we are cultivating blessings. Once replete with blessings and wisdom, we will “attain universal and perfect enlightenment”. This is meaning of “Thus Come One”.
“This is the Dharmakaya of True Suchness”. We have been talking about True Suchness. Everyone intrinsically has the nature of True Suchness. We must eliminate our ignorance so that we can return to our nature of True Suchness. So, [those who] attain universal and prefect enlightenment are called Tathagatas. They are the Dharmakaya of True Suchness. The Tathagata [represents] the true principles, and True Suchness is the intrinsic nature of sentient beings. The true principles are found within the Tathagata-garbha. The Tathagata-garbha is concealed within the ignorance of sentient beings. These are different facets of one thing. We must eliminate all afflictions and return to the truth, which is the Dharmakaya of True Suchness, the true principles.
So, “We journey upon the path of the Buddha’s understanding and views”. We must follow the path laid out by the Buddha’s understanding and views. As we follow along this path, we must also pave this road. The “path” of noble beings is the “road” for ordinary beings. We must follow the path of these sages and noble beings and pave the road as we go along. We must pave a road to walk on that others can also follow easily. “Because we journey upon the path of the Buddha’s understanding and views, we come to the Three Realms. This is what we must do. Once we understand the Buddha’s principles, we must go to the Three Realms to transform beings. now the Buddha has come to transform us; in the future, it will be our turn to transform others. The Buddha has revealed the path to us but we must pave this road ourselves, I hope everyone can understand this clearly.
Let us look at the precious sutra passage. “Sentient beings will take joy in seeing them just as they admire sages and noble beings. all heavenly childrenwill provide for and serve them. Beither knives nor sticks will touch them, nor will poison be able to harm them. If people maliciously revile them, their mouths will be seaked shut.
We have mentioned that, when we teach the Dharma, sentient beings will take joy in seeing us. [They will take joy in] seeing us teach the Dharma and lead by example. As we mentioned earlier, we must maintain our aspiration, teach the Dharma among people and put it into practice. Just as people “admire sages and noble beings,” they will feel very joyful. Thus, “all heavenly children” will draw near them to “provide for and serve them”. [Heavenly children] will help us serve others. If we can do this. “Neither knives nor sticks will touch us, nor will poison be able to harm us. Since we are doing good deeds, we treat others with an open heart and refrain from using harsh words against others. Naturally, we will be peaceful and safe and have no conflicts with others and so on, in this way, we will naturally become peaceful and free.
They will roam fearlessly like the Lion King. Their wisdom is radiant like the shining of the sun.
If we do not incur enmity with others, we will feel peaceful and free wherever we go. If we never commit evil deeds in life, when we face everyone, we can serve as their role models. Even if we make mistakes, if we turn a new leaf and advance diligently we can still serve as role models.
Thus, we must unravel the entanglements of enmity and refrain from seeking vengeance. This requires us to have open hearts. We must listen to the sutra for our hearts to be able to let go and see the ligger picture.
The following sutra passage states, When they are dreaming, they will see only see wondrous things. They will all Tathagatas sitting upon lion’s thrones, surrounded by all bhiksus as They expound the Dharma.
We can see many auspicious things here. This is because as we teach the sutras, advance this sutra, transmit the Dharma-lineage, promote the Buddha-Dharma and so on we are all advancing the sutras, especially the Lotus Sutra. This power “first reveals the appearance of their fruition.
This describes the power of spreading the sutra by first revealing the appearance of their fruition. Thus, in their dreams, they will see all kinds of wondrous things. This will also be the appearance of their subsequent retributions in the future.
In the following sutra passages, we can see what the appearance of fruition of people who uphold the sutra will be like it says, “in their dreams…”. Even in their dreams, they can know and “see all kinds of wondrous things. “this will also be the appearance of their subsequent retributions in the future. Everyone should understand how we may see some very auspicious states in our dreams.
In the Chapter on Dharma Teachers, we heard about and discussed this before. In the Chapter on Dharma Teachers, the Buddha encouraged everyone to place great importance on this sutra and uphold this sutra. So, the Chapter on Dharma Teachers, mentions entering “the Tathagata’s room, which is “a heart of great compassion toward all sentient beings”.
The Chapter on Dharma Teachers describes the directives for promoting the sutra: The Tathagata’s room is a heart of great compassion toward all sentient beings is a heart of gentleness and patience. The Tathagata’s seat is the emptiness of all phenomena.
The Tathagata’s room is among all sentient beings within the heart of great compassion. So, it is the room of great compassion. The Tathagata’s clothing is a heart of gentleness and patience. “The Tathagata’s seat is the emptiness of all phenomena. So, what is the “Tathagata’s room?” it exists among sentient beings. Among all beings is the Tathagata’s room. Therefore, we all must go among people. To go among people is to be among all beings; this is the Tathagata’s room. We must enter the Tathagata’s room out of our heart of great compassion. We must carry this heart of great compassion as we go among people. This is what is known as “the Tathagata’s room”.
This is why we always tell people we are grateful. When we go among people to give of ourselves we must have no expectations and we must also express our gratitude because sentient beings are the Tathagata’s room. We must be among all sentient beings and cultivate our heart of great compassion. So, this is called the Tathagata’s room, the room of great compassion. Thus, the Tathagata’s room exists among all beings. the Tathagata’s clothing is the clothing of gentleness and patience. We see how everyone is very gentle; this is because we are wearing our “clothing of gentleness and patience”. So, a heart of gentleness and patience is the clothing of gentleness and patience which is the Tathagata’s clothing. We were the Tathagata’s clothing, which is a heart of gentleness and patience.
“The Tathagata’s seat” is the emptiness of all phenomena. Conditioned phenomena must be understood through unconditioned Dharma. There are many things in the world that do not always go the way we wish. When things do not go our way, we must remember that all things ae empty. However, there is wondrous existence in emptiness. This is the Tathagata’s seat. “When they are dreaming, they will only see wondrous things.
When they are dreaming, they will only see wondrous things: Conditions of good and evil are merely created by the mind. Because they practice good deeds, their minds will be free of evil thoughts. When they are dreaming, the appearances in their dreams will also be good. They will only see the extraordinary and wondrous things of the Buddha-Dharma. What are these things? They will teach the Dharma in their dreams: this is the appearance of their fruition. This can pnly be attained when their contemplation and practice resonate with one another; these are the extraordinary and wondrous things.
While dreaming, we can see wondrous things. We can clearly comprehend what we see in our dreams. Sometimes, our dreams mostly turn out to be nightmares, and we may feel very scared. To be able to experience beautiful dreams is truly difficult. I often hear Tzu Chi volunteers say, “I have dreams [about you]. When I am very scared, confused or so on, I dream about Master”. They feel this strong affinity. When they dream of me, from the various states they experience or encounter, they gain insights. They then share their insights with others. From many people, these dreams attest to a certain time and give them certain insights. In the way they give of themselves, after a period of time, they have certain insights. So, sometimes we experience complex mental states. Sometimes dreams can be confusing or scary because they reflect our mental states. If we are constantly panicking, anxious or worrying, then the conditions of our dreams will mostly be horrible and unpleasant. If we keep our mind in a positive direction, then we will frequently have dreams wherein the direction we want to follow will gradually manifest in it.
We must seek to comprehend this mindfully. [Dreams] are “merely created by the mind. Because they practice good deeds, their minds will be free of evil thoughts”. If our minds are free of evil thoughts, then our dreams will naturally be more pleasant. When people dream of me often, this proves that they are thinking of me and that they have dedicated themselves to doing the things I want to do and love the people I love. This is why they have these dreams. Ultimately, these dreams reflect our “thinking”. Our “thinking” is reflected in our minds. “When they are dreaming, the appearances in their dreams will also be good.” If our heart is focused on goodness, [goodness] accumulates and results in good dreams. “They will only see the extraordinary and wondrous things of the Buddha-Dharma. What are these things? They will teach the Dharma in their dreams.” What will they dream of? They will dream of the appearance of fruition of teaching the Dharma in their dreams. These dreams are actually quite common.
Since we spend all day contemplating the meaning behind these sutra passages, we will often have these dreams about them. In this way, what we think about by day is what we dream of at night. “Their contemplation and practice resonate with one another.” When our mind has these thoughts and engages in contemplation like this, our actions will follow along like this as well. When they resonate with one another, we will dream of teaching the Dharma. This is an extraordinary and wondrous thing. It is a good thing. “They will see all Tathagatas sitting upon lion’s thrones, surrounded by all bhiksus as They expound the Dharma.” This means that “First they will dream of the stages of faith”.
They will see all Tathagatas sitting upon lion’s thrones, surrounded by all bhiksus as They expound the Dharma: First they will dream of the stages of faith, keeping the Buddha-land in mind and visualizing extraordinary states. They will see the Buddhas and the assembly and also listen to Them teach the Dharma. This is only a temporary attainment; they do not actually realize the noble [fruit].
We have ten stages of faith. We will first dream of the stages of faith and thus “keep the Buddha-land in mind”. This is how we “visualize extraordinary states” and “see the Buddhas and the assembly”. We must constantly think about wanting to be with the Buddha and follow alongside Him, surrounded by virtuous friends. If we constantly think like this, then naturally, everything we see will be like this. [We will] “also listen to Them teach the Dharma”. Not only are we in the Buddha’s state with Him, it is also as if we are listening to the Dharma. “This is only a temporary attainment”. This is a dream state; it is temporary. We have not truly attained the noble fruit. That is not the case. “I had a dream about this state, so I have attained realization”. This is a reminder for us to be vigilant. This [dream] is illusory. It is a result of constantly thinking about good things during the day. It is always better than having bad thoughts. We must ensure our minds are free of attachments.
“They will also see the dragon-gods, asuras and so forth, numbering as many as the Ganges’ sands, putting their palms together in reverence. They will see themselves expounding the Dharma to these beings”.
In that [dream], not only will we hear the Buddha teaching the Dharma. We will also dream of ourselves teaching the Dharma and seeing dragon-gods and asuras. There will be so many of them, putting their palms together in reverence for us. In that place, they will be reverent toward us. This is how “we will see ourselves expounding the Dharma to these beings”. Everyone will be reverent toward us, just as if we were there teaching the Dharma to people. Whatever we think of during the day, we will dream of at night. So, we must not get attached [to our dreams]. However, it is right to think in this direction, as it is always better than having nightmares. During the day, we think in this way, so by night we will dream in this way. These dreams will replace our nightmares, which shows that our good thoughts have replaced our bad thoughts. This is a good thing as well. “They will see themselves
expounding to the assembly. This is entering the Ten Stages of Faith in dreams”.
They will see themselves expounding the Dharma to these beings: They will see themselves expounding all teachings to the assembly. This is entering the Ten Stages of Faith in dreams.
The Ten Stages of Faith represent “awakening to the state of ceasing”. This means that “as Bodhisattvas engage in spiritual practice” and realize these Ten Stages of Faith, “they will be able to awaken to how every thought in their minds goes through the state of ceasing”. This means that in our spiritual practice, our roots of faith must be deep. If our roots of faith are deep, then we will put our faith into action. If we have faith, then we must put it into practice. The states that we are practicing go from “faith” to “practice”. So, every thought and every step we take must resonate with our faith. Thus, “They will be able to awaken to how every thought in their minds goes through the state of ceasing”. With faith, we will not any attachments. With faith, we will be free of attachments. So, naturally we must have deep faith and extensive practice. This practice is very extensive. As a new thought arises, the former must cease. This is why cultivating “faith” is most important. We must have faith in the Dharma without forming attachments. With the Dharma, we must walk forward; we must not remain still. So, we must walk forward.
Thus, these Ten Stages of Faith are easy for everyone to understand. They are “faith, mindfulness, diligence, wisdom, Samadhi, non-retreating, protecting the Dharma, dedication of merits, precepts and vows.”
These are the Ten Stages of Faith. Are we practicing this? Is every thought in our minds focused on the Dharma? Is there faith in the Dharma in our hearts? Now that we have faith in the Dharma, are we being diligent? Now that we are diligent, have we eliminated our discursive thoughts? Have we manifested our wisdom? We ourselves know this best. Once our wisdom manifests, this means that we have Samadhi. With Samadhi, we will be non-retreating. Being non-retreating, we will also be able to protect the Dharma. In addition to doing this ourselves, we must also teach others to do so as well. We must also support and guide everyone. We dedicate the merits; not only do we practice, but we must also inspire everyone to do the same. We dedicate our merits to the source of the Buddha-Dharma. This means we must promote the Buddha-Dharma. We must always have precepts and vows in mind. These are what we must be diligent about.
“Furthermore, they will see all Buddhas, Their bodies marked by a golden hue, emitting infinite light to illuminate all, expounding all Dharma with the Brahma-voice.”
We will see all Buddhas again, Their bodies emitting light. This is “dreaming of the Ten Abiding Conducts”. After the Ten Stages of Faith, there are the Ten Abiding Conducts.
Furthermore, they will see all Buddhas, Their bodies marked by a golden hue: Next they will dream of the Ten Abiding Conducts. Although they will see the Buddhas before this, [this vision] will not be clear or bright. Now they will see that the Buddhas are marked by a purple-gold hue. With Their body-wheel, They respond to the world.
“Although they will see the Buddhas before this, [this vision] will not be clear or bright.” [The vision] is not yet clear or bright. “Now they will see that the Buddhas are marked by a purple-gold hue.” This means they will be closer to the Buddhas. First they will see the Buddhas from afar, and then they will see Them from up close and see Their bodies marked by a purple-gold hue that emits light. [Their bodies] “emit infinite light to illuminate all.” The light emitted represents wisdom. “This is the mind-wheel, which is also called the memory-wheel.”
Emitting infinite light to illuminate all: Emitting light represents wisdom. This is the mind-wheel, which is also called the memory-wheel. This means that when Buddhas expound the Dharma, They first use Their mind-wheel to discern whether sentient beings’ capabilities are sharp or dull, then expound it accordingly, without any discrepancies or mistakes. They will see all Buddhas emit light and expound the Dharma.
This “mind” is found deep within our hearts, where our memories are always stored. After listening to the sutra, we will always remember it. This is also called the “mind-wheel.” So, the Buddha “first uses His mind-wheel to discern whether sentient beings’ capabilities” are sharp or dull. Then, the Buddha teaches according to capabilities, “[expounding] it accordingly, without any discrepancies or mistakes.” There will be no discrepancies or mistakes. The Buddha always teaches according to capabilities. We all understand this. “They will see all Buddhas emit light and expound the Dharma.” This is what they saw in the dreams. “[They] expound all Dharma with the Brahma-voice. With a pure and wondrous voice, They will give the teachings of skillful means.” In this way, they will hear the Buddha’s pure and wondrous voice teaching the Dharma to people. This is “expounding the Dharma with Their speech-wheel.” This is what we must do when learning the Dharma. Not only must we work hard to have faith, we must also abide in it. Our mind must abide in what we have faith in, and we must never forget it. Our intentions and our memories must ensure the Dharma remains in our hearts. Not only must we keep it there, we must be those who listen to the Dharma, teach the Dharma and transmit the Dharma. We must turn the Dharma-wheel among people. So, we must all remember that the Tathagata’s room exists among people. The clothing of gentleness and patience is the Tathagata’s clothing. We must earnestly give of ourselves among people with our bodies and establish the spirit of advancing the Dharma. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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