Explanations by Master Cheng-Yan
Subject: Countless Bodhisattvas Come Up from Below (無量菩薩 從下發來)
Date: October.23.2018
“We must take sincerely accepting the teachings, cultivating the Four Practices and abiding in the ground of patience as our aim. We must put these practices into action by cultivating and upholding them according to the teachings. Countless great Bodhisattvas all emerged from the ground of patience. Through principles and matters, we teach and transform others and perfectly manifest our own enlightened nature. The words of our hearts resonate with the ground [of enlightenment], and our minds and the Buddha speak with the same voice.”
We must mindfully seek to comprehend this passage. We need to very sincerely accept the Buddha’s teachings. After accepting the teachings and taking the Buddha-Dharma to heart, we must cultivate ourselves diligently and practice according to the teachings. Which practices should we cultivate? The Four Practices. In order to accept and uphold the Lotus Sutra, we need to uphold the Four Practices. In our daily lives, [these practices] are inseparable from our bodies and minds. We must use our bodies to do good deeds, never use our speech to say malicious words and constantly take good care of our minds.
In addition, when it comes to our wishes and vows, we need to sincerely establish great vows. Thus, body, speech, mind and great vows are the Four Practices [of Bringing Peace and Joy] that we have been constantly discussing lately. Speaking of our bodies, in our daily living, all our actions are inseparable from this body. As for how we take action with our bodies, what kind of things we do, whether they are right or wrong and whether [our actions] are good or evil, we just need to discern these things clearly. When it comes to every action we take, every word we speak and every thought we give rise to, as long as we can constantly be vigilant, then when something is right, we just need to earnestly do it.
In very simple terms, that is all there is to it. If we can earnestly uphold the Four Practices, [then we can handle] all the unbearable things in the world. When dealing with people, matters and things, we need skill interacting with other people. When we hear people speak harsh words, we must transform these words into [thoughts] like, “I am so grateful. You are warning and educating me. So, I need to express my gratitude to you. These negative remarks can encourage me to practice more diligently.” This is how we practice understanding.
If people have a very poor attitude or if we see people who are unfriendly and unhelpful, we also need to be grateful. We need to think of ways to [transform] their lack of kindness and change the direction of their malevolence so they become friendly and kind. This requires skill. The most important skill is forgiveness. If we can be understanding and accommodating, we can establish good relationships with everyone. When it comes to our own minds, we will be free from attachments, afflictions and ignorance. All we will have is our gratitude toward sentient beings. This shows our skills. These skills are still not enough. What else should we do? When we meet people, we need to speak in such a way that they will be able to joyfully accept what we say. Then, people will treat our ordinary remarks as teachings to be treasured and apply them in their daily lives to improve their lives. This means speaking in such a way that everyone can be understanding. This is also a skill! The same applies to our appearances. Since [we cultivate] our speech, we must do the same with our appearances so people will feel happy and have a good impression when they see us. This is why we need to be skillful.
So, we need to put effort into this. When we put in effort, we attain [virtues]. Our attainment comes from cultivating virtues. Thus, “The virtuous attain”. What are virtues? They are what we attain by putting effort into our spiritual practice. What do we attain? We attain good affinities with all sentient beings. With the skill we master through hard work, we will treat people with understanding and forgiveness.
Using today’s language, it is just that simple. Our true skillfulness is just like that. When we cultivate our minds, when we attain mastery, people will naturally treat us with understanding, forgiveness and acceptance. This means that we will have established good karmic affinities with sentient beings. We often say we need to form wholesome, virtuous affinities with sentient beings.
Actually, these virtuous, wholesome affinities are the accumulation of our past deeds. So, we need to practice diligently now. What we have accumulated in the past is reflected in this lifetime. The accumulation of our present hard work will be reflected in the future. We need to do this for a very long time! Sentient beings as numerous as the Ganges’ sands also need to put in effort like this. The mastery they will attain are these virtues and the affinities they form. Therefore, this is why we must encourage each other. We need to sincerely accept the teachings. What we practice is not anything difficult; it is just a matter of our body, speech, mind and great vows. Great vows require our continuous efforts throughout lifetime after lifetime. Over a very long time, we need to be firm in our resolve and persevere with sincerity.
Naturally, we can then form deep affinities with these sentient beings in the Saha World. Since we have made vows to safeguard them at this place, we must take “abiding in the ground of patience as our aim”. This is our aim. So, “We must put these practices into action by cultivating and upholding them according to the teachings.” We must follow the teachings to diligently cultivate and uphold what the Buddha taught, these Four Practices [of Bringing Peace and Joy], the Three Directives and the Four Practices. When I mention these terms, everyone should understand their meaning, because we have [discussed them] repeatedly.
I hope that all of us will engrave these into our minds and apply them in our daily living. “Great compassion is the room.” Isn’t this very simple? “Gentleness and patience are the clothing.” Every day, when we put on our clothes, we need to remember that “gentleness and patience are the clothing” and “the emptiness of all phenomena is the seat”. When dealing with people and matters, we must not take issue over trivial matters. We must remember to be understanding and forgiving and refrain from taking issue over matters. Isn’t this very simple? Spiritual practice is not so difficult! If we can do this, we will be putting these teachings into action. As we are able to practice with the strength of our body and mind, we can then attain these teachings.
Because the Buddha has so many teachings, we cannot clearly explain every single one. Instead, we should focus on the essential spirit of the Dharma. We need to quickly organize [the teachings] into a system about how to interact with one another and benefit people through our interactions. Otherwise, we will run out of time. We need to hurry in this evil world of the Five Turbidities, there is so much suffering. How can we find ways to enter sentient beings’ hearts? What methods can we use to inspire their body and mind to move in the same direction of benefiting others and spreading the Dharma? Then, they can benefit people and pass down this Dharma. “Bodhisattvas arise because of suffering sentient beings.” This is the teaching we have chosen to serve [as the core of] our Dharma-lineage, our purpose and our school of Buddhism.
This is because the Buddha had many wise teachings which we cannot fully cover in this lifetime. So, we need to earnestly pass on these causes and conditions so they can continue on. What we can achieve and what is most needed in the present era is what we continue to pass on. Therefore, we use these teachings and enter this Dharma-door. Speaking of our “Dharma-lineage and School of Buddhism,” our core principle is within the Buddha-Dharma.
Therefore, we must cultivate and uphold the Dharma. Countless great Bodhisattvas need to cultivate and uphold an infinite number of Dharma-doors. Bodhisattvas must form great aspirations. The Bodhisattvas who had formed great aspirations “all emerged from the ground of patience all emerged from the ground of patience”. Where is the ground of patience? It is inside our minds. When we can open our hearts and be understanding, we can naturally understand matters and penetrated principles. Therefore, in our minds, we should all understand that our world is one that must be endured. While we willingly go among people, we need to be able to endure [hardships].
Various kinds of afflictions and matters enable us to comprehend the source of our ignorance and afflictions. We have understood this; we have formed aspirations and thoroughly understood these principles. In this way, we can continuously transform and educate others in cycles. We analyze the principles and absorb them. We seeking the Dharma and transform sentient beings. So, we continuously transform them in cycles. “We transform others and perfectly manifest our own enlightened nature.” We transform others and ourselves. Transforming others is transforming ourselves. Benefiting others is benefiting ourselves. When we have the means to solve other people’s difficulties, it means we have the means to transform ourselves. So, transforming others is transforming ourselves. When it comes to our enlightened nature, we also open our own hearts. So, with our hearts open and understanding. “We teach and transform others and perfectly manifest our own enlightened nature.” So, we can exercise our nature of True Suchness by applying our methods in the world. These are the words of our hearts. Everything we do is to help sentient beings. We call upon sentient beings, hoping sentient beings can eliminate their ignorance and afflictions. We hope that our voice will awaken sentient beings from delusion. These are the words of our hearts.
[This] refers to the ground of our minds. From the depths of our hearts, we resonate with the ground of enlightenment. The ground of enlightenment in our minds is our intrinsic nature of True Suchness. When we form aspirations, we inspire our minds. “Our minds and the Buddha speak with the same voice. The mind, the Buddha and sentient beings…”. Although we acknowledge that we are still ordinary beings and that we are also among these sentient beings, we have accepted the Buddha-Dharma. So, we know we must learn the Bodhisattva-path and return to our nature of True Suchness. We know that we need to return to our home. Our journey home is our journey back to our nature of True Suchness. So, our minds must draw near to the Buddha’s mind. “Our minds and the Buddha speak with the same voice.” This is the awakened nature of True Suchness. Our minds and the Buddha’s mind all echo with the sound of the Tathagata’s enlightened nature. The Buddha’s every thought is on sentient beings. What about us? Starting from now, we must also focus all our thoughts on sentient beings. We need to be impartial so that we will not dote on anyone in particular or be biased toward anyone, but treat all sentient beings equally.
The power of our love is impartial. The principle is the same. This is what we must realize. To truly learn the Bodhisattva-path, we must return to our awakened nature of True Suchness, which is inside the ground of our minds. So, we need to put effort into taking good care of the ground of our minds. The ground of our minds is the same as the Buddha’s. We share the same ground of the mind and the same principles. The Buddha’s teachings are the teachings we have accepted. So, we converge with the Buddha’s teachings and become one [with the Dharma].
The previous sutra passage states, “These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance. Previously, they had all abided in the empty space below the Saha World”.
This is it. To become Bodhisattvas, we must form Bodhisattva-aspirations. Each of these Bodhisattvas had “the 32 Marks”. They were the same as the Buddha’s marks. The Buddha’s appearance makes people happy. It comes from the blessed virtues cultivated by the Buddha. Because the Buddha is perfect, He can manifest “the 32 Marks”. As I mentioned to you a moment ago, how can we enable everyone to treat us with understanding? We must practice understanding and forgiveness. When we can [live on] in their hearts, they will remember us every day, accept what we say and implement our teachings. This is how our appearances will enter sentient beings’ hearts.
This is how the Buddha is, as well as Bodhisattvas. When we chant the names of Buddhas and Bodhisattvas, the Buddhas and Bodhisattvas will live on in our hearts. Why do we chant the names of Bodhisattvas? It is because they share the Buddha’s awakening. In every person, there is a Guanyin Bodhisattva. In our daily lives, we chant the name of Amitabha Buddha. In every person, there is an Amitabha Buddha. In every family, there is also an Amitabha Buddha. Similarly, based on the teachings we cultivate, we constantly chant the names of these Buddhas and these Bodhisattvas. Why is it that we focus each and every thought on chanting their names? As we chant, we contemplate their appearances, their magnificence and practice. Since they have such virtues, we need to rely on them.
So, Bodhisattvas are the same. They also have these Buddha-virtues which are equal to the Buddha’s. They have “the 32 marks of the Buddha” and the same “radiance” which [illuminates] our minds and wisdom. Then at the same time, as one body, we emit light with the Buddhas and Bodhisattvas “throughout this Saha World”. Within this domain, in the same world, we abide in this “empty space below the Saha World”. We all share the same ground of the mind. This ground is the same for everyone. We must all earnestly and mindfully seek to understand this.
The following sutra passage states, “These Bodhisattvas, upon hearing the sound of Sakyamuni Buddha’s voice, all came up from below. Each of those Bodhisattvas was a leader who instructed and guided a great assembly”.
Please be mindful! These Bodhisattvas had already heard the sound of Sakyamuni Buddha’s voice expounding the Dharma and calling out [to others]. What was that sound? The Bodhisattvas from other lands wanted to come to the Saha World to spread this Dharma and learn this Dharma again. The Buddha said to them, “Stop! Stop! It is not necessary. In this Saha World, there are already many [Bodhisattvas]”. The Buddha uttered this sound. The words of the Buddha’s heart were heard by the Bodhisattvas there. The Bodhisattvas who had begun forming aspirations had already understood the Buddha’s intent and heard the words of the Buddha’s heart. They heard this voice, so they “all came up from below”. That means they came up from the ground. They began to emerge from the ground, rising up from the ground. This happened at “their teacher’s command”.
“These Bodhisattvas, upon hearing the sound of Sakyamuni Buddha’s voice, all came up from below: At their teacher’s command, they responded to the call of His voice and came up from below. They came because they heard His command. They came because they wished to spread the Dharma. They came because they wished to reveal the intrinsic.
Sakyamuni Buddha is our guiding teacher. Our guiding teacher has already expressed the words of His heart. “At their teacher’s command, they responded to the call of His voice and came up from below”. They had begun to form aspirations and thus came. At first, the Buddha said, “I am getting old, and I will soon enter Parinirvana. Who shall pass down this Dharma?” Everyone was hesitant until the Bodhisattvas from other lands arrived. The Buddha said, “Stop, Stop. Here, I have my own disciples. I taught them myself. So, they should accept my teachings”. These disciples had already comprehended the worlds of the Buddha’s heart. They had understood and truly comprehended them. Then, they began to form aspirations. “They came because they heard His command”. Did they come because they heard His command, or because they wanted to spread the Dharma? This “reveals the intrinsic”, which is innate in everyone.
Did they come here because the Buddha told them to? He said, “I have these disciples here”. Was it only then that they willingly stood up? Was this the only reason? Or did they stand up to express their willingness to spread the Dharma? It was for both reasons. This reveals our intrinsic [nature]. Our entire life has been “the manifest”. All of us, not only Sakyamuni Buddha, manifest in the world. Actually, all of us now have manifested to come to this world. Our time in this world is limited. The Buddha manifested in the world by journeying on His vows. We manifested our appearances following our karma. Did we come to the world following our vows? We do not know what our past was like. So, we came to the world without any choice. We are just unenlightened beings, and the traces we leave behind will also fade away. However, we are listening to the Dharma right now. We already understand the Dharma. The nature of True Suchness is our root. The Buddha told us that we all intrinsically have Buddha-nature, the nature of True Suchness. We need to awaken our nature of True Suchness. The Buddha has already taught us the way, and we understand the Dharma. So, we can no longer do as we please and follow our karma and evil affinities. We cannot do that anymore. We must transform negative affinities into virtuous affinities and unwholesome teachings into virtuous Dharma. We need the strength of mind to quickly follow the Buddha’s teachings.
Thus, we have “returned home”. We have returned home to the Tathagata. So, we need to quickly “return home”. We need to find our own intrinsic nature, our nature of True Suchness. We must begin to reveal our intrinsic nature. Actualizing the Six Paramitas in all actions is returning to our enlightened nature. “Each of those Bodhisattvas was a leader who instructed and guided a great assembly.”
Each of those Bodhisattvas was a leader who instructed and guided a great assembly: Each of them was a leader instructed and guided a great assembly and advocated for and spread the Dharma to transform people. During the Buddha’s era, it was Sariputra and Purna who were foremost [among the disciples]. A leader who instructed and guided: This refers to a teacher leading an assembly.
These Bodhisattvas had all emerged. Each one of them was “a leader who instructed and guided a great assembly and advocated for and spread the Dharma to transform people”. This was what they were like. These Bodhisattvas who had now emerged were those who had truly made vows to spread the Buddha’s teachings. [During] “the Buddha’s era, He had such disciples in His assembly such as Sariputra”. The Buddha could expound the Lotus Sutra because Sariputra served as the recipient of the teachings. Sariputra stood up to request the teachings from the Buddha. The Buddha refused Him three times, but he never gave up. He sincerely asked the Buddha again to expound this extremely profound and wondrous Dharma, which is the Lotus Sutra.
Therefore, Sariputra was also an initiator. In his wisdom, he also formed aspirations to spread the Buddha’s teachings. Purna was willing to sacrifice his life for the Buddha’s teachings. In a world that must be endured, under such evil and harsh conditions, he was willing to sacrifice anything to spread the Dharma. He followed the Buddha’s teachings and widely transformed sentient beings without complaining about the hardship. He was persistent and patient. He was willing to endure the abuse from sentient beings.
During the Buddha’s era, there were already disciples like them. Among the disciples, they were “leaders who instructed and guided…. Inwardly they secretly practiced as Bodhisattvas”. What was hidden inside their minds were the vows of Bodhisattvas. They manifested as Hearers. They were “leaders who instructed and guided…”. Certainly, among spiritual practitioners, there always needs to be someone to take a leadership role. “This refers to a teacher leading an assembly.” A leader who instructs and guides is a guiding teacher who leads the assembly.
The following sutra passage states, “They each led a retinue as numerous as the sands of 60,000 Ganges Rivers. There were also those who led retinues as numerous as the sands of 50,000, 40,000, 30,000, 20,000 or 10,000 Ganges Rivers and so on.”
They each refers to these Bodhisattvas, leaders who instructed and guided [sentient beings]. In fact, in addition to that, “Their retinue was as numerous as the sands of 60,000 Ganges Rivers”.
They each led a retinue as numerous as the sands of 60,000 Ganges Rivers: When it says 60,000, this represents the Six Paramitas. Each Paramita has a retinue of this many practices. These teachers, who were as numerous as the sands of 60,000 Ganges Rivers, each led an assembly of followers as numerous as the sands of 60,000 Ganges Rivers. Thus, these teachers, who were as numerous as the sands of 60,000 Ganges rivers, had an inconceivable number of disciples.
Just like Sariputra and Purna, they had truly made good connections with many people. Every person had good connections with many people. Actually, “When it says 60,000, this represents the Six Paramitas”. This means forming aspirations to practice the Six Paramitas. “Each Paramita has a retinue of this many practices.” The Six Paramitas are actualized in all actions. Each of these Paramitas is a transformation. When it comes to giving, it can be in the form of the Dharma, in the form of material goods, in the form of gentle words or in the form of something else. We can use all kinds of different ways to help everyone accept us. This is how we widely form good affinities. As I just mentioned, to accumulate these good affinities, we must take action. Our methods are understanding and forgiveness. When dealing with every person, no matter what harsh words they say or what harsh appearances they present to us, we should always be grateful. We need to have a very gentle attitude toward other people. “Great compassion is the room. Gentleness and patience are the clothing”. In our practice of the Six Paramitas, we give rise to compassion. When we deal with people, matters and things, we need to be understanding and accommodating. This is all Dharma.
When forming good affinities with others, people will praise us for every Paramita. People will praise us for giving, upholding precepts, having patience and so on. When others praise us, it means that they have a sense of trust toward us. When we have this sense of trust, we can teach the Dharma to them and establish good affinities with them. So, everyone can be part of our retinue. This is because our actions and teachings [live on] in their hearts, and our teachings have also encompassed many people. When they mutually influence each other, there will be many people. So, “60,000” represents “actualizing the Six Paramitas in all actions”. Each Paramita can be exercised to become infinite numbers of teachings; these are ways of transforming people.
The Six Paramitas are many methods which we can exercise and spread to others. “Each Paramita has a retinue of this many practices.” The Dharma has so many meanings and relationships with people. This is called a retinue. “These teachers… were as numerous as the sands of 60,000 Ganges Rivers.” When we actualize “the Six Paramitas in all actions,” the methods we spread outward will be accepted by others. When we relate to and influence people, matters and objects, [we are using] many methods. In this way, we become leaders. “Each led an assembly of followers as numerous as the sands of 60,000 Ganges Rivers”. We had already formed affinities with these people. From a single source, this one teaching had spread outward and many people had received it.
By the same principle, when our volunteers from other countries come to the Abode, our spiritual home, they recognize this as their home. This Dharma-lineage and School of Buddhism is their spiritual home. So, they have come home. They consider our Dharma masters here at the Abode as Bodhisattvas. When the Dharma masters make a remark which is very useful, the volunteers will reply very joyfully and say “This Dharma master told me this, and this is Dharma to use in our lives”. In this way, the volunteers are your retinue. They have already formed this affinity with you. When you share your experiences in life, they keep your words in their minds. They too exercise the effects [of the teachings]. These are affinities that connect you together.
Thus, this shows how important the Four Practices and the Three Directives are in our lives. Also, we must apply them in extended practice, uninterrupted practice and practice with nothing further. We need to continuously practice in this way. We must respect everyone. This is how practical the Dharma is. This is the Dharma we can utilize in our daily living. We really need to cherish it. “Each led an assembly of followers as numerous as the sands of 60,000 Ganges Rivers.” There are so many methods inside our minds. In the grounds of our minds and our daily lives, those who have affinities with us are always following us. This assembly is very close to us. It is connected to us. It is always the same, whether in the present or the future. This is how it is. “These teachers were as numerous as the sands of 60,000 Ganges Rivers”. Regardless of the [Dharma’s] source, everyone who transmits the Dharma to others is called a “teacher”. Thus, there are “an inconceivable number of disciples”. As this continues on, there will be many more of them.
Just like the Dharma, charity needs to reach every corner of society. We need to have people in all of these corners. Just like zongzi, which is wrapped in leaves and tied with string into bunches, we need teams, team leaders and group leaders to “work in concert with unity, harmony and love”. We need to know how many. Concerted Effort teams there are and how many volunteers there are in each team. We must care for each other, communicate information and guide people. As we guide them, they can again pass on the information to others. We also need mutual love to continuously spread the Dharma and care for each other. The meaning is the same. “There were also those who led retinues as numerous as the sands of 50,000, 40,000, 30,000, 20,000 or 10,000 Ganges Rivers and so on.”
There were also those who led retinues as numerous as the sands of 50,000, 40,000, 30,000, 20,000 or 10,000 Ganges Rivers and so on: In terms of the Dharma, 50,000 represents the Five Eyes: These are the physical eyes, heavenly eyes, wisdom eyes, Dharma-eyes and Buddha-eyes. 40,000 represents the Four Noble Truths. 30,000 represents the Three Flawless Studies. 20,000 represents Samadhi and wisdom. 10,000 represents the One Pure Path.
Everyone is able to understand this. Speaking of the 50,000, in terms of the Dharma, it represents the Five Eyes. The Five Eyes are the “the physical eyes, heavenly eyes, wisdom eyes, Dharma-eyes and Buddha-eyes”. These are the Five Eyes. Ordinary beings have their physical eyes. Because our eyes are made of flesh, sometimes they can degenerate as we age or because we have certain diseases. When people with healthy eyes look at a tree, they can clearly see its every leaf. When people with unhealthy eyes look at a tree, they can only see a patch of green. They will not be able to discern the leaves to know [what kind of tree it is]. These are the eyes of ordinary beings, which will continuously degenerate [over time]. In the end, they will only see a patch of green. Behind the green is the sky. These are the eyes of ordinary beings. When it comes to “heavenly eyes,” they can see much clearer than ordinary beings. With heavenly eyes, we can see the way of life of all sentient beings. As for “wisdom eyes,” [they refer to] Hearers and Solitary Realizers who have surpassed the state of heavenly eyes. They not only understand the ordinary world, but also clearly understand the principles. This is the state of Hearers and Solitary Realizers. Dharma-eyes represent the state of Bodhisattvas. They have already comprehended the Buddha’s teachings and understood the true principles of ultimate reality.
So, they have already awakened their minds and entered the Buddha’s Dharma-door. They are now advancing the Buddha-Dharma in the world. This is the state of Dharma-eyes. Dharma-eyes are the eyes of Bodhisattvas. “Buddha-eyes” are the eyes of the Buddha. They are one with the universe. These are called Buddha-eyes. These eyes are represented by the number “50,000” “40,000 represents the Four Noble Truths”. The Dharma is about the Four Noble Truths, which everyone should know, suffering, causation, cessation and the Path. We do not need to reiterate this because everyone understands it clearly. There are infinite kinds of “suffering” and infinite ways of “causation”. Thus, there is infinite Dharma and the unsurpassed path. “40,000 represents the Four Noble Truths”. “30,000 represents the Three Flawless Studies,” which are precepts, Samadhi and wisdom. We must earnestly accept and uphold them. Also it represents “listening, contemplating and practicing.” We must diligently put the teachings into practice. “20,000 represents Samadhi and wisdom.” “10,000 represents the One Pure Path.”
Beginning from the first thought in our mind, we must continuously purify our minds. We should have purity in body and mind. Be it 10,000, 20,000, 30,000, 40,000 or 50,000, we can all thoroughly understand [these numbers]. If our minds are as pure as a mirror, we will have purity in our minds. So, from “There were also those who led” onward….
From “There were also those who led” onward, the passage contains eight levels. Earlier, when the Buddha stopped the Bodhisattvas from other lands and summoned the Bodhisattvas in this land, He said that there were already [Bodhisattvas] “as numerous as the sands of 60,000 Ganges Rivers and more.” When He said, “and more,” [He meant that] “there were also“ these assemblies. In addition to the leaders as numerous as the sands of 60,000 Ganges Rivers, there were even more leaders. In addition to their assemblies of disciples, there were even more assemblies of disciples. So, the Buddha encompassed them all by saying the word “more.”
There are multiple layers of meaning here. There are lots of things to explain at the end. So, we must all mindfully seek to comprehend this. In the previous sutra passages, He “stopped those from other lands and summoned those here.” We must understand this. He stopped the Bodhisattvas from other lands and now He summoned us, the people of the Saha World, to form aspirations. This is the meaning behind it.
He said that there were already [Bodhisattvas] “as numerous as the sands of 60,000 Ganges Rivers and more.” He used all kinds of analogies [to teach us]. Here, [the Buddha] expressed that. “There were also“ these assemblies here. “In addition to the leaders, as numerous as the sands of 60,000 Ganges Rivers. There were even more leaders.” This is similar to our leaders. We lead 20 or more people to form a Concerted Effort team. Several Concerted Effort teams form one Mutual Love team, and several Mutual Love teams form one Harmony team. Several Harmony teams then form one Unity team in the same way. “In addition to their assemblies of disciples, there were even more assemblies of disciples.” There were even more in addition to this. There were great numbers of them. They went on and on like this.
The sutras and commentaries use these disciples, whether they were as many as 50,000, 40,000, 1000, 10 or 1, in order to represent something. The additional leaders and the assemblies of disciples they led were all different.
This is how it is usually analyzed in [the commentaries] of the sutras. “[The disciples] were as many as 50,000, 40,000, 1000, 10 or 1” etc.. [Extrapolating] from these [numbers], we continuously derive these teachings. They act as representatives. A representative is used to speak [for others]. The people they led are the assemblies of disciples they led. They “were all different.” They were all different.
"Some led a retinue as numerous as the sands of 50,000 Ganges Rivers, [and some] led a retinue as numerous as the sands of 40,000, 30,000, 20,000 or 10,000 Ganges Rivers. On this level, there were fewer disciples.”
This means there were very few disciples who followed them. So, “There were fewer disciples and more teachers than the previous level.” There were more teachers and fewer disciples. They had a very small retinue. They also had their teachers. Their teachers also had their teachers. So, there were many layers. We need to comprehend and understand this. From our minds, from one aspiration, we can give rise to so much. This awakened nature of True Suchness is the Buddha-Nature. We ordinary beings are already very confused. From the state of ordinary beings, how we can return to the Tathagata’s family? We must return to the home of our Tathagata-nature. We must understand how to find our way back home. So, we need the Bodhisattvas’ “myriad practices of the Six Paramitas.”
We should clearly understand that. He also taught us very simple methods, the Three Directives, the Four Methods and the Four Practices. These are our “myriad practices” “of the Six Paramitas.” How do we form affinities with others? How do we practice kind understanding? For others to be understanding toward us and to be understanding toward others, we must put in effort. Whether others are understanding toward us depends on how much skill we have accumulated and how many good affinities we have formed. When we are close to others, they will naturally be happy to see us and accept our teachings. This is why we must always be diligent and always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
