Explanations by Master Cheng-Yan
Subject: Helping All Sentient Beings Attain the Path (普願眾生 咸皆成就)
Date: November.13.2018
“Bodhisattvas contemplate the principles of the right path toward the fruit of Bodhi. Having achieved the extraordinary, unsurpassed [path] themselves, they make the universal vow [to help] all sentient beings attain it as well. Thus it says they made the great vow to [attain] the unsurpassed path to Buddhahood.”
We must be mindful! Bodhisattvas are awakened sentient beings. Awakened sentient beings [see] all the suffering in the world, and these Bodhisattvas cannot bear to see the sufferings of the world’s sentient beings. They seek to mindfully comprehend how to save and transform sentient beings. So, with a meticulous mindset, they work hard to contemplate and understand the principles. Exactly what principles can they use to truly teach and transform people to open up and inspire their minds?
For those who have strength to exercise their strength to help others, what methods can [Bodhisattvas] use to lead and guide everyone to form this aspiration? They must be very mindful to “contemplate the principles”. “Principles” are what we must seek first. When we discover the principles that are appropriate and true, we then decide that this is our path; we choose the right path to walk on. We put [the teachings] into action and pursue the true path that we must walk on. We must start taking steps to walk the path. As long as we begin taking steps, we will arrive at some point. So, we must find the right path to walk on this path towards awakening. [Our goal] is Bodhi.
We hope that we can be very mindful and diligently advance. It is like people who cultivate a field. How can we clear the land of weeds to plant the fruit we selected, select the right soil and sow the seeds? When we sow the seeds into the soil, we must also mindfully cultivate the land. When we cultivate a plot of land and open up a proper path, this is called the “Bodhi-fruit”. The fruits grow, the trees provide shade and there is now a path.
So, “Having achieved the extraordinary, unsurpassed [path] themselves…”. This path that has been cleared is a true path, especially since we have planted trees. There are trees on both sides, looking very beautiful and thriving. The road is very smooth, and the Bodhi trees are also thriving. It is a very mature path. This is “the extraordinary and unsurpassed” path that has already been completed. This also applies to our spiritual practice! We have truly begun to work hard. Now we must earnestly choose where we go, our goal and a direction that is correct. Although there is a thicket of weeds ahead, as long as we choose the right direction, put in the effort, prepare the land and pave the path, [we can] plant the trees and cultivate the seeds. We can cultivate the seedlings into trees.
As long as we work hard, we will feel accomplished and enable those who come after us to earnestly walk this path, enable them to enter this correct path. This is the path that Bodhisattvas must pave, the path they must open up. So, “They make the universal vow [to help] all sentient beings attain it as well.” We are not just clearing the path for ourselves. We also hope that everyone will join us in paving it and enjoying the fruits that we will attain.
So, we say that we are not just paving the path for people now, but we also hope that people of the future will continue on this path and likewise continue to clear and pave this path. So, “They make the universal vow [to help] all sentient beings attain it as well,” to help everyone walk it. They have decided that this direction is right, and by continuing to clear this path, they will definitely reach the destination. When we have faith ourselves, we help everyone else have faith as well. So, “Thus it says they made the great vow to [attain] the unsurpassed path to Buddhahood.” This is a firm decision. We decide to take the path toward awakening. The Buddha is enlightened. This path to awakening is unsurpassed and correct. If we continue to clear this path, it will definitely be the correct path. So, we must put [the teachings] into action by practicing in body, speech and mind so that we can make great vows. This determines our direction.
We must work hard and put [the teachings] into action. The Lotus Sutra is the extremely profound and wondrous Dharma of the Great Vehicle. We form great vows to uphold and remember it. “We must accord with sentient beings’ roots and capabilities by not expounding it casually.”
The Chapter on Skillful Means also tells us that [the Lotus Sutra] is extremely profound and wondrous Dharma. Everyone must form great vows to safeguard, uphold and remember this sutra. We must also remember how Sariputra asked the Buddha to teach us this profound Dharma. How can we ever attain its principles and methods? Sakyamuni Buddha refused three times because it depended on timing and capabilities. To accord to capabilities is to see whether the time is ripe. Although everyone was seeking the Dharma in this place, had those with the right capabilities arrived? He still needed to observe them more. This is because to teach this sutra, He must accord with their capabilities. If their capabilities were mature, they would be able to receive this Dharma. With firm resolve, they would willingly believe, uphold [the sutra] and take on responsibilities. Only people with suitable capabilities would be mature enough to take on these responsibilities.
Were their capabilities ready to accept [this teaching]? It was spoken and heard, but was it understood? Capabilities depend on both roots and timing. These are the two things [they depend on]. What about their roots? This refers to their capabilities. Were they Small Vehicle capabilities? Or had they gradually comprehended that they should not just benefit themselves but must also thoroughly understand the impermanence of life and the law of karmic cause and effect? We must be able to thoroughly understand life, how causes and conditions were created in the past and how we must receive [the retributions]. Even if we want to benefit only ourselves in this life by isolating ourselves and refusing to go among people, the causes we created in the past are still there. Even if we don’t accept them in this life, our retributions will manifest in the next life. So, the Buddha talked about the many past lives that He had manifested in this world. Throughout lifetime after lifetime, He has formed affinities with sentient beings. Throughout lifetime after lifetime, He has transformed people, and throughout lifetime after lifetime, He even had rivals and enemies who resented Him.
For example, there was Devadatta, whom He had [enmity] with for life after life. This is like Master Wu Da who also [had an enemy] for lifetime after lifetime. Speaking of affinities, once we have created the “causes,” we must receive the “retributions”. So, within the Buddha-Dharma, although we teach the True Dharma of the One Vehicle, it is also the same, that the teaching is about the concept of karmic causes and retribution. All of us must know that in this life and the next, we must face [the results] of what we have done in the past!
This is what the Buddha teaches us. Now, we know that we cannot create more evil. That way, those negative conditions and causes can become fewer and fewer, decreasing throughout lifetime after lifetime. As for virtuous causes and conditions, we continue to grow more and more of them. We begin doing this by “actualizing the Six Paramitas in all actions”. We continually give and form good affinities. Negative conditions decrease while good conditions continue to increase. We also continue to form aspirations and vows. We awaken ourselves and others. As we ourselves cultivate virtuous Dharma we can also help others attain [success] in their spiritual cultivation. As we wish to accomplish our own spiritual cultivation, we also hope that others will accomplish theirs. As we attain the Buddha-Dharma, the Right Dharma, we also hope that this Right Dharma will be accepted by others at the same time. This is what the Buddha taught all sentient beings in the hope that sentient begins could be awakened. Everything [comes from] our own actions, and we definitely cannot blame others. We must bear the karma that we ourselves created, and we also enjoy the blessings that we created ourselves. Blessed conditions bear blessed fruit, and good conditions bear good fruit. This is an absolute principle; good and evil are clearly distinct.
Now as [the Buddha] wished to teach the Lotus Sutra, He needed the [conditions] accumulated in the past from those who formed aspirations and vows to create and plant blessed causes and willingly receive the fruit of blessings. These were people with affinities. They had heard the Dharma in the past. It resonated with their hearts. Now, they continued to accept it and were willing to from aspirations. Such people had the right capabilities. The timing and capabilities were both [right]. These people could come to the assembly to listen, and [their capabilities] could also resonate and converge with the principles. They could receive such good teachings. When those with the capabilities to accept the teachings accepted them, this was “teaching according to capabilities”. What [the Buddha] needed was to continually cultivate their capabilities from the Small Vehicle that only benefits oneself to gradually inspire them to listen to and praise this extremely profound and wondrous Dharma. He gradually cultivated their joy, so that they could give rise to joy from their hearts because of the Dharma.
So, Sariputra earnestly asked the Buddha to expound the extremely profound Dharma. The Buddha “refused three times”. This is to “accord with sentient beings’ roots and capabilities by not expounding it casually”. We cannot be casual in expounding this sutra. Therefore, the Buddha waited for 42 years before expounding the Lotus Sutra.
So, the Introductory Chapter of the Lotus Sutra says, “For all Bodhisattvas, He expounded the Great Vehicle Sutra known as the Sutra of Infinite Meanings, and taught the Bodhisattva Way that is safeguarded by all Buddhas.”
We often recite the Sutra of Infinite Meanings. Before the Buddha expounded the Lotus Sutra, He had already taught a Great Vehicle sutra for the Bodhisattvas. It was called the Sutra of Infinite Meanings that teaches the Bodhisattva Way. This is the Buddha’s mindfulness in teaching the Dharma according to capabilities. The Buddha paved such a long road from the start to help everyone take solid steps along this path to get here. 2000OK
If someone were to tally their number, after kalpas as numerous as Ganges’ sands, the still would not know it completely: Even if someone were to tally and calculate their number, after kalpas as numerous as Ganges’ sands, they still would not know it.
If someone wanted to calculate the number, to take a tally and see how many people were actually there, if someone wanted to do this, “if someone” were to “tally and calculate their number, [it would take] kalpas as numerous as Ganges’ sands”. In terms of the time it would take to tally their number, even after [as many kalpas] as the Ganges’ sands, where a “kalpa” is a very long time, they still would not know it even after [calculating] for such a long time. Do we still remember? Great Unhindered Wisdom Superior Buddha went through many kalpas of time. It is such a great amount of time that even a “mathematician or a mathematician’ disciples” could not finish calculating it.
Now, as Sakyamuni Buddha was teaching the Lotus Sutra, among the Bodhisattvas who came to Vulture Peak, there were many spiritual practitioners and the eight classes of Dharma-protectors. They all continuously surged forth. If we wanted to count them, however long a time we would use to do that, we would still not be able to count them. So, this verse, this sutra passage, describes the number of Bodhisattvas who came.
This verse describes the number of Bodhisattvas who came. The prose and verse verify one another here and explain the meaning of these numbers. Each subsequent verse presents their numbers in sequence.
How many were there? It was impossible to calculate. This is how [the sutra] describes the scene and how people came. The crowds came continuously without stopping. All this time, while the sutra was being taught, the number of listeners continued to increase. This is “prose and verse verifying one another”. It was taught and continuously verified. As the Buddha was teaching the sutra, this scene continued to be testimony [to the idea] that this Great Vehicle Sutra is the Great Vehicle Dharma that this world needs. This explained their numbers and how infinite the Dharma is. There are incalculable numbers of principles. These infinite, intangible meanings are compared to external, tangible number that we can describe. This is to help us understand that, though the universe has its bounds, the power of vows is boundless. The universe has its bounds, but the true principles are boundless. These principles encompass heaven and earth. These are the true principles that Sakyamuni Buddha awakened to.
In the Sutra of infinite Meanings and in the Lotus Sutra, they explain how we can demonstrate these infinite principles throughout the world. These are principles that people need to apply mutually in interpersonal relationships. They are not useless ideals; they are principles that can be applied. Everyone must awaken to the source of their intrinsic nature. We absolutely cannot depend on others to create the principles and give them to us. No. True principles are non-arising and non-ceasing. True principles have no beginning or end. It is like the Dharma-realm of the universe. The universe is called the Dharma-realm. That universe is unlimited, and the Dharma-realm is boundless. This is the truth and these are the principles. So, these great numbers are in fact a kind of description. The numbers used in these descriptions express how many principles there are. So, it explains the “meaning of the numbers”.
Following this, it goes on. So, “The numbers are presented in sequence”. These were truly great numbers. There were “Bodhisattva-Mahasattvas as numerous as 60,000 Ganges Rivers”. This was how [the sutra] used these numbers to relate to the number of principles. So, “Each of those [Bodhisattvas] has retinues as numerous as the sands of 60,000 Ganges Rivers. They all came with one mind to seek the path and make offerings to the Buddha”. These many Bodhisattvas were all of one mind and had awakened to many principles. From a single thought, all the Dharma they had attained had already entered their hearts, so they were very joyful. They were very grateful and joyful. So, they devoted both their body and mind because they used their conduct as an offering to the Buddha. These Bodhisattvas wanted to give testimony that they had come from lands in the ten directions where they taught and transformed sentient beings. They had accomplishments and they had returned to share this with the Buddha. This is an offering of conduct to the Buddha.
They used their actions to make offerings to the Buddha. These people had already brought their abundant accomplishments as offerings to the Buddha So, this is upholding the sutra. Those who uphold the sutra, those who “all came to uphold the sutra,” were all like this, bringing this Dharma to teach and transform”. When they brought these accomplishments back, it was like [a scholar] returning home with glory. This is the most joyous thing.
“There were also those with [retinues of] 50,000”. These people came, and there were more following them. “The Bodhisattvas with retinues as numerous as 50,000 Ganges River sands were even more numerous than the Bodhisattva-Mahasattvas with retinues as numerous as 60,000 Ganges’ River sands”. There were people continuously coming. These Bodhisattvas had [retinues] as numerous as 50,000 Ganges’ River sands. The people in these retinues were even more numerous than the Bodhisattvas who came. This is like our volunteers who come to Taiwan [for retreats] from abroad. Most of them are people with responsibilities who are team leaders as well as many volunteers who are also very capable. But there are also many who do not come and many donating members.
So, the those who do not return are even more numerous than those who do. This is the same principle Compared to those at the Dharma-assembly, there were even more people who did not come. Those who came were representatives. Among these who shared the same vows there were many who had not come. So, this means that there were still many of these great Bodhisattvas. “There were also all the Bodhisattvas with retinues as numerous as the sands of 40,000 Ganges Rivers. [There were] also those with 30,000, 20,000 down to the sands of one Ganges River or half of the sands of the Ganges River.” In this manner, those representatives came on behalf of many. There were instances of one person, two people or three people returning. We often host retreats for volunteers from abroad. Some countries will send one representative. This happens. This representative of that one country [represents] many others who do not come. It is the same principle. Using this principle, comparing to that era, that place of practice, we can be very clear. So, “half of the sands of the Ganges River, on-third or one-fourth of the sands of the Ganges River” are numbers [we use] to help us understand more clearly. “Down to one in ten million nayutas.” One ten millionth is still a large number. Those who returned had transformed so many Bodhisattvas. These numbers are repeated like this. This is because nobody could understand. The more He explained, the larger the numbers seemed to be. There truly were a lot.
We must be able to understand how [the Bodhisattvas] manifested to transform sentient beings. After they comprehended and understood this one teaching, they went to other places to teach and transform. [People in] these places also attained this Dharma and went out to help sentient beings. Thus, one person became many people. With the same thought in mind, they gave the same teachings, likewise practiced giving and relieved the suffering of sentient beings. This allowed even more people to help others. The number of those who taught people also grew. Although there were not many representatives, the people who exercised their abilities to save people were growing in numbers. This is the principle represented.
So, “The numbers in their retinues were great”. To truly explain this could go on without end, so for now, this was it. “So, all those in the assembly” were each “leaders who instructed and guided”. We discussed this previously. When these representatives returned to their own lands, they were also leaders. These Bodhisattvas brought people to come. It is like how we have the Unity teams in our organization lead the Harmony teams. The Harmony teams continue to lead others until we get to the Concerted Effort teams. One person can also represent several people. It is the same principle. In this way, level by level, these people are representatives, and they are all “leaders who instruct and guide”.
The Bodhisattvas who were leaders were already so great in numbers that is “truly was unbelievable”. Just that alone is inconceivable. It is something impossible to tally, a great number. That is to say nothing of those who joined in “in the thousands of trillions, in nayutas”. [Besides] the thousands of trillions, there were also many that came after them. This is something we must seek to understand clearly. Behind each person, there are many others who have affinities with them that they can transform, people in the process of attaining accomplishments. It includes all kinds of people. “Retinues numbering in the trillions, tens of millions, millions, down to one thousand, one hundred etc.” Or “retinues numbering in tens, down to five or four or three, two or one disciple”. [Apart from] those who could follow the leaders and come there, even though the numbers are very small, in fact, those [who did not come] who were also being transformed were numerous. This is the number it represents. “Some brought just one or even no [disciples]. Or even no [disciples]” means there were also those who had no followers. No one came with them; they came alone. “This was how great the number of Bodhisattvas was”. As for the number of these Bodhisattvas, “even if a mathematician was to calculate it….” Not even a mathematician [would be able] to calculate this.
This is like the passage about Great Unhindered Buddha. Even if we were to gather those mathematicians to tally how many people there were, they would still not be able to finish counting. It would be impossible. Even through kalpas as many as the sands of the Ganges River, we could not finish calculating that number. We can see that this number truly cannot be tallied. This is like how Tzu Chi, our organization, is in more than 50 countries now. Now we can see dedicated Bodhisattvas all over the world. Every Bodhisattva, no matter which country they are in, has the support of many donating members. Besides the donating members, there are [those who receive] their aid. They not only help those in their own country, they also help those from other countries.
For example, our branch office in Thailand signed a contract with the United Nations Refugee Agency. In that country, who hold a free clinic every month. Now, not only do we host a fee clinic, we also host tutoring classes at the Jing Si Hall. There are computer classes, language classes, all kinds of classes to tutor [the refugees]. How many refugees are there in Thailand? Just the people who come for our free clinic are from many different countries and speak different languages. Our Chinese Tzu Chi volunteers speak Thai and also understand English. But when it comes to other languages, we cannot understand them. However, among [the people form] these countries, some may understand English. So, we were able to find among them people who are educated. These people are also refugees but are not in [dire situations]. Thailand was a very open country in the past, and even now they are very open. Their border is easy to cross and the paperwork is simple. With a tourist visa, people can enter the country. Once they enter, they can stay for three to four months. So, in many countries that are less stable, with a weaker economy and fewer opportunities, people use a tourist visa as a means of coming to Thailand. Coming to Thailand makes it possible for them to apply to move where they want. So, in that country, a United Nations refugee agency was established. The agency helps them transfer to other countries. If people come there and do not want to return [to their country], once their [visa] expires, they become refugees. Once they become refugees, where do they go? If they do not return to their country, where will they go? They need to register themselves in this place. So, Thailand is very unique. The languages of dozens of different countries can be found in Thailand, because people from different countries all come there. So, there are tens of thousands of refugees residing in Thailand now.
This is especially true of Bangkok. So, because of this, there are refugees who have lived there for many years. They are stuck there. They want to leave but they lack the finances etc. So, they are stuck there as refugees. This is how there are refugees from many countries. These people are very miserable; their lives are very hard. So, some of the young people there know how to speak English. They are educated, have studied at the university etc., so they understand English. Thus, the volunteers looked for these people to act as translators for their native languages to help the doctors. The doctors all speak English. So, in this place, they need translators for 20 to 30 languages. They have these translation needs for the long term. We use our Cash-for-Relief Program to offer them financial aid. In this way we give people work, and they can also help us. Because of this, we realized that, if we train people, we can help provide them with a skill. So, now we use the Jing Si Hall for classes, computer classes etc. We have begun to see some success.
There are entire families who learned a skill and who could then leave the country to move to Germany, France or [other countries] in Europe. We also heard news about siblings who could follow their families to emigrate. We have also heard of such happy news. In this case, how many hundred commissioners are there in Thailand? How many thousand donating members? And how many other people in hardship are there that these commissioner have helped? These people in difficulties also know about Tzu Chi, and some of them have signed up to volunteer. The number is like this. Thailand is [only] one of many countries. Every Bodhisattva has the support of many donating members.
In summary, this is an example to explain a principle. We use this matter to converge with this principle. So, if after we hear this, we can understand it; we can comprehend how these numbers increase and decrease. Otherwise, these numbers might become an obstacle to us. Every day we have been talking about numbers. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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