Explanations by Master Cheng-Yan
Subject: The Buddha Stopped Bodhisattvas from Other Lands (他方請願 佛即止之)
Date: October.17.2018
“Those many Bodhisattvas from other lands jubilantly emerged to sincerely make a petition. They were willing to remain in the Saha World to safeguard and spread the wondrous Dharma and deliver and transform sentient beings.”
We must be mindful! We already learned earlier that as the Buddha taught the Dharma in this world, Bodhisattvas from other lands also came to the Saha World to listen to the Dharma. The Buddha taught the Lotus Sutra at Vulture Peak out of care for future beings of the Saha World. In the [future] world of sentient beings, the evils of the Five Turbidities are heavy, and the afflictions of sentient beings are many. The Wondrous Dharma must circulate in the world, because the Dharma is a wondrous medicine that cures the sickness of ignorance, afflictions and delusions for sentient beings.
So, transformation is impossible without the Dharma. However, the Buddha’s time on earth was limited. The Buddha already knew that this Dharma needed to be transmitted, and that His disciples ought to receive, accept and transmit the Dharma. So, He put His heartfelt effort into teaching the Lotus Sutra. He taught this sutra for over seven years. He began with the teaching of the manifest, how He manifested in this world, to begin helping us understand. He descended from Tusita Heaven and entered the palace. After He was born, He grew up in the world, saw the ways of the world and realized that there is suffering and that suffering comes from the inequality and discrimination among humans. Humans are covered by ignorance, so their minds are very chaotic. The Buddha thought, how could He save and transform sentient beings? How could He help everyone open their hearts and be understanding? Among people, how could they break through the unequal [caste] system? How could He help everyone in suffering realize the karmic law of cause and effect so they can understand what they should do and what they should not do? In this [world of] conflicts, [He wished to help them] clearly understand the principles of what they should do and what they should not do. This is what the Buddha taught according to sentient beings’ capabilities.
Of course, when facing sentient beings, their capabilities are very complicated. This was not only the case for the disciples whom the Buddha faced. Since they had come to practice, everyone’s heart shared the same direction. It was just that their capabilities differed. Some of them understood [the Dharma]. “I understand the Dharma, but I am afraid. This world is terrifying; there is so much suffering. I must quickly engage in spiritual practice to liberate myself from cyclic existence. I must understand this path and not deviate from this direction.” These Hearers tried their best to listen to the teachings of the Buddha and uphold [the principles] to liberate themselves. They wished to avoid returning to the human realm. They were Small Vehicle [practitioners] who only sought to benefit themselves.
Moreover, for those with slightly sharper capabilities, they understood that life is suffering. They too understood it is suffering, but what they realized was impermanence. In the environment, there are spring, summer, autumn and winter; it gets cold and hot. Every environment in the world is constantly and continuously changing. The changing of the world’s environment is a display of impermanence. Change is impermanence. What is impermanence? The climate of the world has brought about all living beings and their way of life, such as the blooming and wilting of flowers and so on in the world.
In summary, this is called “impermanence”. They were already aware of these principles, and they experienced these principles as well. They understood that these principles of impermanence are a result of karmic conditions. All changes and impermanence in the universe are the result of karmic causes and conditions. There must be this seed, this earth, this air, this water and so on that come together. They already knew this. From the Buddha’s teachings, they comprehended, understood and had deep faith. They understood, so they also realized how terrifying the causes and conditions are in the human realm. What makes it terrifying is the rise of discursive thoughts. These causes and conditions always come from the rise of discursive thoughts. Once the mind turns, causes and conditions converge. People become entangled with each other, leading to calamities or blessings. These karmic conditions are very terrifying.
Beyond just the seasonal changes of the universe and the ways of life in nature based on causes and conditions, there is more. People’s suffering comes from the rise of discursive thoughts that bring about karmic conditions. Then, between people, the fruition of retribution as blessings or calamities arise in this way. Thus, they were afraid. After they understood this part of the Buddha-Dharma, they gave rise to fear in their hearts; they became terrified. They likewise wanted to liberate themselves from the cycle of life and death and were unwilling to be among people. Yet the Dharma they listened to and their understanding were wider in scope; they were not only afraid of suffering, they also understood the Four Noble Truths, so they sought only to awaken themselves. They moreover understood the law of karma. But although they understood it on a deeper level, they were still afraid of suffering and were unable to endure hardship. The human realm is indeed full of suffering; in nature, the changing four seasons bring about suffering. For poor people, when it is hot, their homes feel like [an oven]. Yet, they still must toil in hard labor. Thus, this is suffering as well.
In winter, they lack warm clothing, but they still have to continue working hard. They must endure the wind and rain; this is also suffering. Illness also adds to the hardship of poverty. In families, couples in poverty suffer tremendously in many matters. These all add to the suffering. After realizing all the suffering in the world they began to fear. They became afraid of thinking more about this. They sought to quickly be liberated! They only focused on engaging in this practice and on accepting these teachings. Solitary Realizers went a step further to comprehend the universe and the Dharma of causes and conditions.
However, they still felt fear [issues] between people all stem from our minds, so they were also afraid. The human realm is full of so much suffering, from nature, humans, manmade calamities, affections, ignorance etc. Since they feared suffering and were always afraid of hardship and torment, they gave up on going among people. But the Buddha never gave up. “Since they are in the Saha World and it is full of suffering, my disciples must face the suffering, go among people and teach with the Dharma.” This involves going among people to comprehend the suffering in the world. From this suffering, we can refine and train our resolve to not be afraid of suffering. Then, we can transform all sentient beings to accept the Dharma and spread the Dharma in the human realm. This is the Buddha’s one great cause, to teach the “Lotus Sutra”.
He [taught for] such a long time, starting from the teaching of the manifest. In the human realm, He manifested [to show] how to face sentient beings and how to transform sentient beings. He also hoped that future sentient beings can spread the Dharma in the world. However, in the Chapter on the Practice of Bring Peace and Joy, the Buddha began to worry. He was about to enter Parinirvana; who will pass on the Dharma? He hoped that everyone would be able, after hearing the Buddha say His time on Earth is coming to an end, to willingly pass on the Dharma.
However, had the disciples in the Saha World been touched? Had [the Buddha] inspired their hearts? The disciples of the Saha World had not yet been inspired, but [those from] other worlds were already moved. This is because when Sakyamuni Buddha taught the Lotus Sutra in the Saha World, Bodhisattvas from other worlds also came to listen. So, these [Bodhisattvas] from other worlds rose from their seats and put their palms together in reverence to petition the Buddha. They reverently petitioned the Buddha to entrust them with this responsibility. “We are willing to take on this responsibility.” So it says, “Those many Bodhisattvas from other lands…”. These many Bodhisattvas were not from the Saha World but from other lands. They were deeply moved by the Buddha’s teaching. From the bottom of their hearts, they were moved and they were jubilant. Their jubilance surged up from their hearts. “[They] emerged to sincerely [made a petition].” Listening to the Dharma, their hearts were moved and they expressed it in their body and [mind]. So, with a reverent heart, they sincerely expressed their intent. “They earnestly requested to remain in the Saha World.” They reverently put their palms together to pay respect to the Buddha. Toward Sakyamuni Buddha, they earnestly requested and made vows to willingly stay in the Saha World“ to safeguard and spread the wondrous Dharma”. In order to “transform sentient begins”. This is very touching! They felt this intent in their minds. It was really surging in their hearts. They were so jubilant. His own disciples in the Saha World remained unmoved, but the disciples from other worlds were so moved and were expressing their sincerity and their willingness.
So. [the Buddha] had very mixed feelings. This was during the Buddha’s lifetime, so what about the current era? Thus, “When [the Buddha] taught the Wondrous Lotus Sutra on Vulture Peak, the Bodhisattvas from other lands rejoiced”.
When [the Buddha] taught the Wondrous Lotus Sutra on Vulture Peak the Bodhisattvas from other lands rejoiced and came from afar to listen. They were many in number. They heard that those who uphold, expound and spread the sutra have great blessings, virtues and wisdom. So, they were willing to remain in this land and make vows to go among people and widely spread this sutra. Actually this is a display of matters and appearances.
In the beginning, Bodhisattvas from other lands knew that Sakyamuni Buddha of the Saha World was teaching this sutra. At first, they came to rejoice in listening to the Dharma, but after listening, they truly felt Dharma-joy. So, they came from afar to listen, as the Buddha’s voice penetrated the Dharma-realms of the universe. So, they came closer to listen to the Dharma. Additionally, the Bodhisattvas far away likewise also listened to the Buddha teach. “[They] came from afar to listen. They were many in number”. People who were listening to this Dharma were many. This is just like when we talk right now and modern technology helps transmit this Dharma to many faraway countries. In terms of our current era, in addition to those at the Jing Si Abode, everyone can hear [the teachings as well]. This is also an example of how technology augments these sounds so they can be heard all around the Abode. Not only that, we can also transmit the Dharma to a limitless number of nations. We see how other lands can listen from afar.
Nowadays, technology can help us listen from afar. This is to say nothing of the Buddha’s era. Therefore, we must have deep faith. The Buddha, in that era, spoke about spiritual powers. But what about in our current era? Everyone mindfully seeks to develop and invent [things], ceaselessly researching and developing [thing]. They study and discover the physical principles of the world and bring them together [as new technology]. Technology is constantly developing. This dedication [to science] takes up many people’s mental efforts.
For these intentions to penetrate [the truths] will, of course, require a long time of research and development. In simple terms, aren’t these spiritual powers and understanding? They mindfully and purposefully seek to understand the convergence of the causes and conditions for everything in the world. Solitary Realizers were able to comprehend the profound and wondrous cycle of [seasons] and climate in nature. They could also understand the phenomena of arising and ceasing of all things in the universe. Over 2000 years ago, when the Buddha taught, with very pure and simple wisdom. [Solitary Realizers] comprehended the lives of all things in the world and the principles of biology. What of our present time, 2000 years later? With modern knowledge of physiology and biology, we can reveal the profound wonders and secrets of all living beings in the world. As we uncover these does and secrets one at a time, it is also very worrisome.
Wherein lies the value of a human [life]? During the Buddha’s lifetime, He very clearly elucidated the Dharma, explaining the path and principles for humanity. He guided everyone’s heart toward true harmony. He guided everyone’s heart toward true harmony and a very valuable [way of life] so we can inspire great wisdom as we maintain and uphold [the principles]. But people nowadays feel that they no longer need wisdom. Most people only use their knowledge. In society, the most sincere, profound and wondrous value system is gradually fading into oblivion. So, as the affection in interpersonal interactions becomes colder and colder, the world will become more chaotic. This is a very worrisome matter. Therefore, it is during these times that we most need the Dharma to help everyone understand that wisdom is more important than knowledge. Wisdom safeguards everything. At this time, if we do not earnestly safeguard this complete path and the virtues of our mindset, if we cannot achieve this, we will have more and more unimaginable things happening.
Therefore, we must earnestly listen to and uphold [the teachings]. The Bodhisattvas from other lands had heard. “They heard that those who uphold, expound and spread the sutra….” They heard the Buddha encouraging everyone that listening to the Dharma brings merits and virtues and especially teaching and spreading the Dharma brings merits and virtues. The virtue from creating blessings in the world and growing [people’s] wisdom is very great. The Bodhisattvas from other lands realized that by coming to the Saha World, which is so disorderly, to teach the Dharma here, they could grow blessings, virtue and wisdom. Thus, they were joyful and willing.
“So, they were willing to remain in this land and make vows to go among people”. They were willing to remain in this Saha World and make vows to go among people and “widely spread the sutra”. “Actually this is a display of matters and appearances”. Actually, this sutra passage taught by the Buddha reveals a fact.
For example, if we are unwilling to earnestly and mindful work with diligence, then there are people from other places who are willing to provide assistance. There are many! There are people willing to come and help. If we are unwilling, then other people will come. They form aspirations and are willing to serve, so why are we unwilling? That is how it is. We must mindfully seek to comprehend that the Buddha has His intention.
So, “At that time, those Bodhisattva-Mahasattvas coming from other lands exceeded the sands of eight Ganges Rivers in number. They arose from among the assembly, and with palms together, paid respect to and addressed the Buddha”.
This was the previous passage. These Bodhisattvas from other lands had arrived. How many were there? We have discussed so many times about vast spaces and long periods of time. To describe the incalculable number of people, we use “exceeding the sands of eight Ganges Rivers in number” as an analogy. This is to say, we sentient beings in the Saha World had not been moved, but there were already so many from other worlds who came to express their intent. As they came to express themselves, they put their palms together and paid respect before addressing the Buddha.
The next [sutra] passage says, “World-Honored One, should you hear us, after the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward to be those who protect, uphold, read, recite, transcribe and make offerings to this sutra. We will widely expound it in this land”.
[They said], “World-Honored One, should you hear us…”. This means not only to listen, but to allow. This “hear” means “permit”. It actually means to allow them.
World-Honored One, should you hear us: Those Bodhisattvas from other lands came from the lands of other Buddhas. They arrived in this Saha World and listened and accepted with Dharma-joy. Thus, type requested to be entrusted [with the teachings] and sought permission.
This refers to the aforementioned “petition”. They petitioned the Buddha to give them this responsibility, to entrust them with it. Why is it called entrusting? Because this is the Saha World, and they were from other worlds. If those beings from other worlds want to com tot the Saha World, of course they will need the Buddha of this world to entrust this to them. Thus, “Should you hear us, after the Buddha enters Parinirvana…. Buddha, should you permit us, after You have entered Parinirvana, to remain in this Saha World, we are able to diligently advance in this world”.
In this place, we will safeguard and uphold, read, recite, transcribe and make offerings to this sutra. In this way, we make offerings to the Buddha. If You are not here, You do not need to worry. We will uphold this sutra in this place so that the Dharma does not vanish here. Thus, these are the Bodhisattvas from other lands; they came from the lands of other Buddhas. The Saha World is [the world of] Sakaymuni Buddha. Other lands also have their own names. Thus, these [Bodhisattvas] came from other lands so they are called “Bodhisattvas from other lands”. They “came from the lands of other Buddhas, from lands that were guided by other Buddhas”. If those lands did not have a Buddha, then how would there be Bodhisattvas? Only with Buddhas will there be Bodhisattvas, because Buddhas teach and transform Bodhsiattvas to help them understand that they must practice the Great Vehicle Dharma. It is because they have accepted the teachings of the Great Vehicle Dharma that they are referred to as Bodhisattvas. The other lands are like this as well. So, “They arrived in this Saha World”. This means that Bodhisattvas from other worlds came here to listen to the Dharma, they received it and were filled with Dharma-joy. They originally came to rejoice. “The Dharma is being taught in the Saha World, let’s go see for ourselves.” They came to rejoice, but now they were moved because they “listened and accepted with Dharma-joy”. They were moved and they rejoiced, so they sincerely wanted to be in the Saha World.
“Thus, they requested to be entrusted [with the teachings] and sought permission.” They hoped the Buddha would grant the permission. “After the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward.”
After the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward: In the evil world after Sakayamuni Buddha enters Parinirvana, they were willing to abide in this Saha World to diligently work even harder to focus on spreading the Dharma that Venerable Sakyamuni taught.
They were willing: they clearly knew that the Saha World was a world that is hard to endure, yet they were willing to come to the Saha World and put in great effort. Since this place is a world that must be endured, they were willing to relearn everything here, in this environment of the Saha World. So they said, “We will diligently advance forward”. They had already become Bodhisattvas in other lands, so when they came to the Saha World they had to diligently advance again to adapt to this environment. This environment is a world that must be endured, but these Bodhisattvas were very determined.
After Sakyamuni Buddha entered Parinirvana, they would be willing to be in this place, “diligently work even harder” and improve their mastery .“[They would] focus on spreading the Dharma that Venerable Sakyamuni taught.” They were willing, willing to do this. They had to relearn the teachings of Sakyamuni Buddha. The teachings were the Bodhisattva Way, so they had to learn the Bodhisattva Way here, as this is a place of endurance. Thus, it was worthwhile for them to come here, learn and overcome [challenges]. Therefore, they were willing to be here and go among people to learn more.
So, to practice the Bodhisattva-path in the Saha World is truly not easy. Those Bodhisattvas from other lands had to learn from the start, so it required a great vow. Thus, they were willing to “protect, uphold, read, recite transcribe and make offerings”. They would have to relearn all of this. Moreover, they wanted to “protect, accept, uphold, read, recite [and] transcribe”; they wished to mindfully and reverently make offerings to the Lotus Sutra. This is what they expressed in “this land. “This land” refers to the Saha World. All of them were willing to be in this Saha World, to widely expound [this sutra] to the assembly.
We will widely expound it in this land: We will remain in this Saha World to widely expound [this sutra] to the assembly.
They were very willing to train themselves through experience here, in the world of endurance. They were willing to train here by going among people to transform them and protect this sutra. From those who came from other worlds, this intent was expressed with utmost sincerity. How did Sakyamuni Buddha respond? The following sutra passage states, “At that time, the Buddha told those Bodhisattva-Mahasattvas, ‘Stop! Good men! There is no need for all of you to safeguard and uphold this sutra’”
That was what Sakyamuni Buddha did. “You all came to rejoice and listen to the sutra, and it is wonderful that you formed aspirations to remain in the Saha World and spread this sutra, to diligent advance [here]”. These were the Buddha’s considerations.
At that time, the Buddha told those Bodhisattva-Mahasattvas: At that time, those Bodhisattvas from other lands petitioned to remain in the Saha World to widely spread and safeguard [the sutra]. After deeply contemplating in His mind, the Buddha spoke to those Bodhisattva-Mahasttvas.
Speaking of “at that time,” we must understand the Buddha’s considerations. The Buddha had His considerations. At that time when “those Bodhisattva-Mahasttvas from other lands” petitioned to spread the sutra in the Saha World and uphold the sutra, “[The Buddha] deeply contemplated in His mind”. When the Buddha saw these Bodhisattvas emerge, He immediately knew their intent, so the Buddha began to deeply contemplate this. From deep contemplation, He reached His conclusion. When they petitioned the Buddha, He quickly responded and “spoke to those Bodhisattva-Mahasttvas”. He quickly responded to these people with one word. That word was “Stop! You have formed aspirations, I understand that but that is enough. I understand the sincerity “behind the aspirations you have formed, but I cannot accept”. Just like when someone offers us a gift, “I understand your intent. I understand the intent you have expressed, but this is too valuable for me to accept”. This is a form of etiquette as well. “Stop! Good men. There is no need for all of you to safeguard and uphold this sutra”.
Stop! Good men! There is no need for all of you to safeguard and uphold this sutra: He relied on those Bodhisattvas from other lands, who heard the wondrous of the Four Practices and petitioned to widely spread the sutra in the Saha World. The Buddha immediately stopped them. The Buddha intended to show that in this land, there were already people who could cultivate these practices. So, He put a stop to this as there was no need for the effort of those from distant lands.
Regarding this passage, we must mindfully seek to comprehend it. The Buddha was describing it to us for us sentient beings of the Saha World to learn from His teachings. During that era, for the disciples who practiced with Him, the Buddha treated them this way to inspire them to form aspirations. So, He relied on [Bodhisattvas] from other worlds. “See, you are practicing and listening to my Dharma. What about those from other worlds? They are not from here. They are Bodhsiattvas from other spiritual training grounds who have come to listen to the Dharma. The Bodhsiattvas from other spiritual training grounds have already formed aspirations to willingly come and receive my Dharma, to transmit the Dharma in the future on my behalf in my spiritual ground. For my future disciples and sentient beings, those from other lands are willing [to teach]”. This is to “rely”. “To rely” means “to depend on”. He relied on the Bodhisattvas from other lands “who heard the wondrous of the Four Practices and petitioned to widely spread the sutra in the Saha World.” The Bodhisattvas from other lands came to listen the Four Practices of Bringing Peace and Joy. In this chapter, the Buddha spoke of difficulties. It will be very hard to spread the Dharma in the Saha World. We will face so much slander, many [challenges] and more. Not only [practitioners of] non-Buddhist teachings but even those who share our practice will also have this mindset. Even in the same spiritual training ground, the minds of spiritual practitioners cannot be perfectly harmonious, to say nothing [of people in] the Saha World.
The mindset of Buddhist practitioners regarding the Great, Middle and Small Vehicle is different. Spreading the true Great Vehicle Dharma is easier said than done! The environment, voices and behaviors which we will encounter must be patiently endured. We must cultivate this practice of patience. With the Four Practices of Bringing Peace and Joy, we must practice patience to endure. That is why Manjusri Bodhisattva asked the Buddha to teach us how to avoid [hardships]. We must avoid these ten kinds of people to strengthen our spiritual aspirations. If our spiritual aspirations are not yet firm, then we must not draw near to them. We can use this method to safeguard our spiritual aspirations. When the Bodhisattvas of other worlds heard this, because there are no such situations to endure in other worlds, so, being from other worlds, they heard about the suffering in the Saha World and how people must form such great aspirations and were moved.
However, at this point, the Buddha said, “Stop! There is no need for all of you to safeguard and uphold this sutra”. When the Buddha told them to stop, His intent was that “In this land, there are already people who can cultivate these practices. This Saha World does not lack people; there is just a lack of aspirations it is not that they do not form aspirations, they just have not expressed it yet. So, we do not need you to come. We already have people like these here.” Because of this, the Buddha wanted to protect our Bodhisattvas who have formed great aspirations in the Saha World. That is why He said, “Stop!” We do not lack people here. We have people here willing to form aspirations. They just have not formed them yet.
The Buddha replied to the Bodhisattvas of other worlds by saying, “I understand your sincerity. However, I cannot accept because I already have [people]. There are people like this here. There is no need for the effort of those from distant lands. There is no need for your efforts to come here. We have enough people here to handle it. We have enough people here to transform others. This is a very difficult task, so we do not need to trouble you. We will take care of it ourselves”. Thus, “The Buddha’s intention in stopping [them]” was actually to protect us, the Saha World Bodhisattvas who have formed aspirations. He also had another consideration. “The Bodhisattvas from other lands each had their own responsibilities.”
The Buddha’s intention in stopping those Bodhisattvas from other lands coming from afar: The Bodhisattvas from other lands each had their own responsibilities. If they abided here to spread the sutra, they would neglect their benefit to those lands. Moreover, the Bodhisattvas from other lands had formed shallow affinities in this land.
Although they would like to spread the sutra, they would certainly not bring great benefits. Although each Bodhisattva in their own land does not have to endure so much, they still have sentient beings to transform. So, “The Bodhisattvas from other lands each had their own responsibilities. If they abided here,” if they came to the Saha World to spread the sutra, they “they would be neglecting their benefit to those lands”. In those places, they were transforming and educating sentient beings very successfully. If they were permitted to come here, with so much hardship to endure, they would be neglecting those sentient beings to come here and take on such a tough job; it would be very hard. Moreover, He was even more mindful of how “the Bodhisattvas from other lands had formed shallow affinities in this land.” Those from other worlds had only connected with sentient beings of the Saha World with very shallow affinities. Without affinities, one cannot transform others. This is something the Buddha considered as well. Their affinities with the Saha World were not deep. “Although they would like to spread the sutra, they would certainly not bring great benefits.” Although they formed aspirations to come to the Saha World to teach and transform, in fact, they would not bring any great benefits to the Saha World. Thus, [His response was] “Stop!” He did not accept them. Moreover, if the Buddha did permit so many Bodhisattvas from other lands to come, “then the Bodhisattvas in this land would not be diligent in going among people to take on the responsibility of spreading the sutra and its teachings.”
If He permitted those Bodhisattvas from other lands to come, then the Bodhisattvas in this land would not be diligent in going among people and take on the responsibility of spreading the sutra and its teachings. Thus He stopped them. He intended to show that in this land there were already people who could cultivate these practices.
If these Bodhisattvas came to the Saha World, then the people here would be even lazier. They would not practice, and they would not go among people to transform sentient beings. They would then abandon their own wisdom-life; this was not acceptable. So, the Buddha cherished His disciples and kept this environment for His own disciples to earnestly practice in. This is why He said “Stop!” There are many meanings of this word, “Stop!” Thus, the Buddha’s intent was “to show that in this land there are already people who can cultivate these practices.” This was because. “In this land, [they are] the Buddha’s disciples.” Those in the Saha World were those whom He taught and transformed. They were all His disciples. So, “[They] should spread His Dharma.” They should be the ones to spread His Dharma. They ought to transmit and spread His Dharma. It is like how we are trying to pass on our [Jing Si] Dharma-lineage now and establish the guiding principle of the Jing Si Dharma-lineage and Tzu Chi School. We are all mindfully working on this. The principle is the same.
For these reasons, the Buddha’s disciples should spread His Dharma.
Also, they have formed deep and extensive affinities, so they will certainly bring great benefits. Moreover, He had to open the near to reveal the far. Thus, He stopped those [from other lands] and called on these [in this land.]
“They have formed deep and extensive affinities, so they will certainly bring great benefits.” Throughout lifetime after lifetime, we have repeatedly come to this Saha World, countless times. The Buddha-Dharma we heard in the Saha World should have accumulated over time. Thus, we should understand this. So, if we can do this, “having formed deep and extensive affinities, [we] will certainly bring great benefits.” “Moreover, He had to open the near to reveal the far.” In this moment, the near is the “manifest,” which is the skillful means. The Buddha taught with various skillful means about how we must eradicate the various afflictions and ignorance of sentient beings to reveal our nature of True Suchness. We should be able to realize our nature of True Suchness, our Tathagata-garbha nature. “Thus, He stopped those [from other lands] and called on these [in this land].”
He stopped the Bodhisattvas from other lands and called on His disciples of the Saha World.
“If you do not form aspirations now, then, look, the Bodhisattvas from other lands are already willing to come. Bodhisattvas from other lands are willing to come here, but what about us? Why have we not quickly formed aspirations and made vows ourselves? We need to focus and single-mindedly be diligent and overcome hardship.” During this lifetime, we must put in the effort. “If we do not transform ourselves in this lifetime, in which lifetime will we transform ourselves?” Since we have the affinity to come to this world, we should go among people, form positive affinities and gain wisdom. We should only be too glad to do it!
Fellow Bodhisattvas, we must mindfully comprehend this passage. The Buddha attracted the great aspirations of Bodhisattvas from other lands. Out of joy, they reverently wished to come to the Saha World to serve. The Buddha asked them to “stop.” He insisted there was no need to look after both [their lands] and this land]. We often say volunteers are split up by regions so those in this region can care for those in this region. When [Tzu Chi] is started in a country, the seeds ripen and the people of that country will use these seeds to grow their own affinities, wisdom, blessings and virtue. In this way, we hope for affinities to be expanded throughout the world. Is it not the same as this?
If there are people there, then we do not need to go there. It is the same principle. If we already have volunteers here, do we really need people from outside to come? It is the same principle. Therefore, if everyone is mindful, we can deeply penetrate these principles. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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