Explanations by Master Cheng-Yan
Subject: Manifesting throughout the Ten Directions (六度因行 十方現跡)
Date: November.16.2018
“The Buddha applied skillful means to transform sentient beings with affinities everywhere. His multiple manifestations manifested throughout the ten directions and fulfilled the causal practice of the Six Paramitas. In the Chapter on Seeing the Stupa of Treasures,” it says that “to gather all His manifestations throughout the ten directions, He thrice transformed the lands, transforming defiled lands into pure lands.”
We must mindfully seek to listen and comprehend this. The Buddha applied skillful means to transform sentient beings. Sakyamuni Buddha returned to this world countless times, an incalculable, infinite number of times. He continuously came to this world to transform sentient beings.
For such a great length of time, He pervaded endless spaces; there was nowhere [He did not go]. As long as there were sentient beings. He had affinities with, He would go anywhere; for many lifetimes, the Buddha followed His affinities with sentient beings to transform them. Thus, “His multiple manifestations manifested throughout the ten directions.” For such a long time, throughout such an expansive space, they had been “manifesting”.
We should know by now what it means to manifest. Whenever the Buddha manifested in the world, He was born into a certain country, into a certain family, with a certain upbringing and engaged in a certain course of spiritual practice. After attaining enlightenment, He found certain ways to transform sentient beings. These were all His “manifestations”. The appearances He manifested in the world were the footprints He left behind in life, the things He did, the people He encountered and so on. These were all His “manifestations”. He manifested in the world, never deviating from the myriad practices of the Six Paramitas; He did this across many lifetimes for an immeasurable amount of time.
We always say [He did this for] kalpas an numerous as the sands in several trillions of Ganges Rivers. He did this for a very, very long time, for an incalculable amount of time. Following His affinities with sentient beings, the Buddha returned again and again for an incalculable amount of time. His multiple manifestations also followed Their affinities with sentient beings, going anywhere throughout limitless space. So, [They went] “throughout the ten directions.”
Among the ten directions, the four cardinal and four intermediate directions are known as the “eight directions”. There are also above and below, [which altogether] make for ten directions. Thus, there was nowhere He did not go. So, [the Buddha] went everywhere. From this we know that He manifested everywhere, throughout limitless space. He manifested to practice the Six Paramitas and actualize the Six Paramitas in all actions. He did all of this to provide causes [for future] karmic retributions. The Buddha provided sentient beings causes and taught and transformed them while going among sentient beings as part of His wisdom-life. Over such a long time and such a vast space, He formed affinities with so many people.
Thus, He endlessly sowed these seeds. He spread these causes so widely. This is what it means to “fulfill the causal practice of the Six Paramitas.” He sowed the seeds of goodness everywhere, forming good affinities with sentient beings and transforming them. So, during the past few days, we have spoken of Maitreya Bodhisattva’s questions. He asked why so many Bodhisattvas had arrived. But really, how could Maitreya not have known? Maitreya’s understanding was nearly equal to that of Sakyamuni Buddha, thus he was said to have “equal enlightenment.” He and Sakyamuni Buddha had practiced together countless kalpas ago. They practiced in the same place of practice, and they were both called Bodhisattvas then. However, Sakyamuni attained Buddhahood first. He received predictions of Buddhahood and attained Buddhahood earlier. Why did He attain Buddhahood earlier? He was replete in affinities with sentient beings.
So, back then, the ancient Buddha bestowed predictions of Buddhahood upon Sakyamuni Bodhisattva first, and then bestowed predictions upon Maitreya. Maitreya Bodhisattva was already accomplished himself. But though his wisdom was sufficient, his affinities with sentient beings were not. Such were his karmic conditions. Now, we say that Maitreya is already equal in enlightenment, which means that he is equal to the Buddha. So, when all these Bodhisattvas arrived, how could Maitreya Bodhisattva not know of these Bodhisattvas’ karmic conditions? This was not the case. Maitreya Bodhisattva also knew them. So, why did he rise [to ask questions] again? [He said], “I have doubts, and so do all the other Bodhisattvas.” They had doubts, meaning they could not understand. They could not understand why, all of a sudden, all these Bodhisattvas had emerged. Maitreya expressed to Sakyamuni Buddha, before the entire assembly, that he could not understand either. In truth, he did understand, but he had an purpose for doing this. He asked questions in order to get Sakyamuni Buddha to explain this Himself. Sakyamuni Buddha had ample karmic affinities with sentient beings. Since He had formed good affinities with them, every word He spoke was the truth; His every word contained the true Dharma.
Therefore, sentient beings happily listened to and willingly accepted His teachings. Before Sakyamuni Buddha attained Buddhahood, over a long period of time, across great space, with countless sentient beings, He had formed so many good karmic affinities. So, it says He had “fulfilled” His causal practice of actualizing the Six Paramitas in all actions. These are the good karmic conditions He created.
In this lifetime, in ancient India, He was born in the kingdom of Kapilavastu. His karmic conditions matured, and so He attained Buddhahood. Now, at the Lotus Dharma-assembly on Vulture Peak, He began to fulfill these conditions. Throughout over 40 years of teaching the Dharma, He hoped the Great Dharma of the One Vehicle could be [taught] at the Vulture Peak assembly and that He could fulfill. His causal practice of the Six Paramitas. He would pass all the methods He used in life and all the wisdom He accumulated in the past down to His disciples and teach the Bodhisattva Way. The Bodhisattva Way is what Sakyamuni Buddha worked toward throughout countless kalpas; this Dharma [arose from] going among people to transform sentient beings, from the convergence of various causes and conditions. He fulfilled [His causal practice] at this place. He “fulfilled the causal practice of the Six Paramitas”. At Vulture Peak, [according to] the Chapter on Seeing the Stupa of Treasures, it says that. He called upon His multiple manifestations throughout the ten directions. The Buddha’s many manifestations were people Sakyamuni Buddha had transformed throughout countless kalpas. With Sakyamuni Buddha’s spirit, they transformed sentient beings throughout the ten directions. They were the Buddha’s multiple manifestations. These multiple manifestations, the Dharmakaya, manifested throughout the ten directions. Thus, the Buddha’s multiple manifestations were the teachings He applied throughout the ten directions.
These Buddhas also had to be gathered together. In the Chapter on Seeing the Stupa of Treasures, the Buddha’s manifestations throughout the ten directions gathered together. We have already explained this in detail; if we try to remember back, this will become clear to us.
In the Chapter on Seeing the stupa of Treasures, Sakyamuni Tathagata’s multiple manifestations [gathered] from the ten directions. Each of them brought one Bodhisattva to make offerings to Many Treasures’ stupa. When they arrived at Vulture Peak, Sakyamuni Tathagata used His spiritual powers to thrice transform defiled lands into pure lands.
In the Chapter on Seeing the Stupa of Treasures, when the Buddha’s multiple manifestations and the Bodhisattvas of the ten directions arrived and the stupa of treasures appeared, the Buddha thrice transformed defiled lands into pure lands. He hoped to make this space broader, larger and very magnificent. The Saha World is turbid and defiled, but Sakyamuni Buddha, through His virtue, transformed it three times. Everyone came and rejoiced. Their joy made their. Inner spiritual training ground magnificent.
So, there were three transformations. When Sakyamuni Buddha’s many manifestations gathered from the ten directions, they “each brought [someone]”. When each of these Buddhas came, they were not alone. They also had Bodhisattvas as attendants. The Buddhas brought Bodhisattvas as attendants, thus, “Each of them brought tone Bodhisattva to make offering to Many Treasure’s stupa.” These multiple manifestations of the Buddha, having been summoned by Sakyamuni Buddha, each brought [Bodhisattva] with them. Their number was already great, and so, with each bringing [a Bodhisattva] their number could only increase again. So, the space had to be increased again as well, so that they could come and make offerings to Many Treasure’s stupa. This describes how they transformed sentient beings throughout the ten directions and came to be present at the Vulture Peak assembly. As more people arrived, Sakyamuni Buddha used His spiritual powers to thrice transform the pure lands. His manifestations came along with Their Bodhisattva-attendants right when the stupa of treasures had appeared. So, “[He] thrice transformed defiled lands into pure lands.” This all ought to be very clear.
First, He transformed the Saha world. Second, He transformed 200 trillion nayutas of lands. Third, He transformed another 200 trillion nayutas of lands into pure lands. So, it says He thrice transformed the lands.
Among these three transformations, “first, He transformed the Saha World”. He only [transformed] the Saha World to start with. Everyone kept coming and coming to Vulture Peak, so by the beginning of the Introductory Chapter a lot of people had already arrived. In truth, if we were to make a pilgrimage to Vulture Peak, [we would see] that it is not a very large area. For it to hold so many people, this would indeed be quite a stretch. Yet, by the Buddha’s mighty virtue, He first transformed the Saha World, which [contains] the real Vulture Peak. Actually, our team from Rhythms Monthly has traveled to the place where the Buddha taught the Lotus Sutra and brought back photographs. This is the real place where the Buddha taught the Dharma over 2000 years ago. This is the Saha World. It is not flat and even at all.
It is described like this in the sutra as well. “First, He transformed the Saha World” so that it would be big enough. This way, everyone could come hear the Lotus Sutra and hear the Buddha teach the Dharma there. Many Treasures Buddha came to testify that the Buddha’s teachings from the Lotus Sutra were right for this world. The Buddha had to summon the Buddhas of His multiple manifestations, who had all been practicing the Bodhisattva-path in different places, to return to gather together.
Yes, this is just like our Bodhisattvas from Changchun, Beijing and Dalian. All of these Bodhisattvas returned [here]. These people experienced constant flooding that lasted from the early weeks of July, 2017 into August. Altogether, there were three large floods. These floods covered a large area. [The conditions] were truly miserable. The closest [flood] was in Changchun Bodhisattva-volunteers from Changchun made up the bulk of that group, by volunteers from Dalian, Liaoning and other locations also came to help. Those who came farthest came from Tianjin and Beijing, over 1000 kilometers away. These Bodhisattvas gathered together in Jilin city. These Bodhisattvas gathered together in Jilin city to assist the disaster [survivors]. They did this for nearly 20 days in total. In particular, during the third time they went to assess the disaster, we heard how these Bodhisattvas were so dedicated, perseverant, resilient and hard-working. They set aside their own work and asked their relatives to take care of their families. There were more than 200 people in total. If we counted how many volunteer day shifts, it would be much higher. So, like this, they went to survey the disaster, distribute aid, assist and console survivors and so on. Just looking at the serve, it is clear they are on equal footing with our senior Tzu Chi volunteers [in Taiwan]. Although we saw plenty of blue and white uniforms, there were more people in grey and white uniforms. Most of them were wearing grey. This is because they needed a lot of manpower. The blue uniforms are for experienced, certified [volunteers]. In particular, volunteers from Beijing and Tianjin were all very experienced; they led and accompanied [the newer volunteers], assisting them in serving [the survivors], but the [volunteers in training] in grey shirts also took on responsibility. They were divided into groups, into many different groups with specific functions. Many were in leadership roles; they rose up to the task of leading their groups. They put the spirit of unity and concerted effort into action. They did this in such an organized fashion.
Every day, when they organized into teams, as they stood there in teams, each unit looked like a firm block of tofu. There were two colors, the blue uniforms and the grey uniforms. The people in blue uniforms were in the front, while those in grey were in the back. They were all lined up in orderly squares and [listened to] reminders before departing. The most moving part was how they served all throughout the day and night. It turns out they had set a yearly schedule for when and how often to hold volunteer trainings. This just happened to be the time when everyone united to do flood relief. Even though they did this every day, they did not skip their volunteer training [scheduled] during those days volunteer training [scheduled] during those days. During that training, it just so happened that there was a temple. A Taiwanese businessmen had gone there and built this temple. They borrowed the temple to hold volunteer training there. It looked just like our own spiritual practice center. It was orderly, with a very spiritual atmosphere. We listened to them share their experiences. In early July, they began to gather in Jilin. At this time, they talked about how it went, the things they did each day, which villages they traveled to and how they split up into teams and groups. Different Bodhisattvas met different survivors. Each person shared about the hardships they suffered during the disaster. They spoke of those suffering from the disaster and the ubiquitous devastation. There was also mud that flooded their homes. The water flooded their houses, [leaving behind] so much wreckage! The volunteers cried as they spoke of this. They cried as they told their stories. They had such heartfelt emotion. With such awakened love, they were so passionate and dedicated. Even the person in charge of general affairs slept in a car the entire time; they are truly very inspiring. See, they do not stop to rest.
Just think about it; this aspiration to transform and save sentient beings is not easy [to attain]. When they [came to the Abode], they were still full of joy. We are located in Hualien, and it was very hot at the Abode, extremely hot. I asked them, “Are you hot? I hear that while China is hot, in never gets this humid. Taiwan is so humid and hot.” They said, “We are so happy!”
Yes, they were joyful, and joy is a pure land. Since this is the Saha World, we must endure it. I also praised them, for they have worked so hard. When I heard them describe their hard work. I said “Wow! You all really are enduring Bodhisattvas”. Truly! They are enduring Bodhisattvas. If they could not endure that place, how could they have ever spent 10 to 20 days serving there? Thus, they are enduring. Upon [coming to the Abode], they all said it brought them such joy.
So, whether we are in a defiled land or a pure land depends entirely on our mind. They served in this difficult-to-endure place and then returned to their destination, their place of joy. Our minds [make the difference between] a pure land and a defiled land. So, the Buddha was said to have made three transformations. “First, He transformed the Saha World”. What was the second transformation? “Second, He transformed 200 trillion nayutas of lands,” which means He broadened and expanded everyone’s minds. “Third, He further transformed another 200 trillion nayutas of lands. Thinks kept doubling and doubling, just like how each of the Buddha’s manifestations had another [Bodhisattva with them]. He doubled the 200 trillion lands; this is how He kept increasing the number of minds He transformed into pure lands. There were the three transformations. This also describes how these transformation are all within the mind. So, we must clearly understand what came previously in the sutra. These are the key ideas, and we must understand them clearly. Every day, before [we discuss] the sutra passage, we [take about] is core ideas, so we must be very mindful.
In the following sutra passage, [Maitreya] says “I constantly travel to many lands, yet I have never seen this group. Among this group, I do not recognize even a single person. They suddenly emerged from the ground. I wish You would tell us their causes and conditions.
In this passage, Maitreya Bodhisattva said “I have traveled to so many places, but among the people who have just arrived why do I not recognize a single one of them?
Now at this great assembly, these countless trillions of Bodhisattvas and others all wish to know about this matter….”
All those people gathered there had come before [those people] emerged from the ground, when the Buddha thrice transformed the pure lands. This was 200 trillion nayutas of lands, plus another 200 trillion. Clearly, before those who emerged from the ground had even arrived, there were already so many people there surrounding Vulture Peak. Thus, “All wish to know about this matter, …”. They wanted to know the causes and conditions of those who had emerged from the ground.
“…about the causes and conditions of this group of Bodhisattva from beginning to end World-Honored One of infinite virtue, we only wish that You resolve people’s doubts.”
These people, these Bodhisattva, were all sincere about wanting to understand the causes and conditions that had brought these Bodhisattva here. So, [Maitreya] then asked Sakyamuni Buddha, “You are the World-Honored One of infinite virtue. We only wish that Sakyamuni Buddha would explain this to us. Maitreya Bodhisattva could have also explained this to everyone but it was the Buddha who had formed affinities with everyone so they would believe what the Buddha said. With one phrase, everyone would be able to comprehend a great number of principles. Thus, Maitreya asked Sakyamuni to explain this.
Continuing on, the sutra passage states, “At that time, Sakyamuni’s multiple manifestations, who came from countless trillions of other lands, sat beneath the trees of treasures throughout the eight directions upon the lion’s thrones. They sat cross-legged in the lotus position.
In this passage, at that time, Maitreya Bodhisattva was very sincere, and the Buddha clearly understood his intent. So, by that time, all the Buddha, all Sakyamuni Buddha’s manifestations, had gathered there during the Chapter on Seeing the Stupa of Treasures. They were all manifestations of the Buddha. Sakyamuni Buddha manifested in all ten directions spreading the Buddha-Dharma’s spiritual principles throughout the ten directions. Now, these spiritual principles had returned from transforming sentient beings to this Dharma-assembly.
At that time, Sakyamuni Buddha multiple manifestations, who came from countless trillions of other lands…: These were the multiple manifestations gathered in the Chapter on Seeing the Stupa of Treasures. The following explains the doubts of the disciples of the Buddha’s many manifestations throughout the ten directions.
From the following passage, we begin to understand the disciples of the Buddha’s multiple manifestations from the ten directions. Not only had the Buddha’s multiple manifestations arrived, but there were also the sentient beings They had transformed.
They were just like our Bodhisattva-volunteers. In every place, they have their donating members. Our more dutiful Bodhisattva are constantly speaking [to others] to introduce them to Tzu Chi’s spirit, Tzu Chi’s principles, Tzu Chi story, our Dharma-lineage and School Buddhism, so that our members can understand these things clearly. Those who understand the Dharma pass it on one by one. As they constantly transmit the Dharma, those who understand it continue to multiply. So, they will be more and more numerous.
“They sat beneath the trees of treasures throughout the eight directions upon the lion’s thrones. They sat cross-legged in the lotus position. “Eight directions” refers to the four cardinal and four intermediate directions. This makes eight. “In this place, the Buddhas manifested sitting beneath the trees of treasures. In this place, the Buddha’s many manifestations manifested one by one beneath the trees of treasures. It was during this time that the Bodhisattva came from the ten directions. The multiple manifestations of the Buddha were also beneath those trees. We have already explained this process. In this place, there were so many people, so many Bodhisattva. In truth, the area around Vulture Peak was very vast, and there were many trees. So, below every tree, there was a Bodhisattva. That scene must have been very magnificent.
Continuing on, the next sutra passage states, “Each Buddha’s attendant saw this group of Bodhisattvas emerging from the ground in the four directions of the great trichiliocosm. They abided in empty space, where they each spoke to their own Buddha.
At the assembly, the attendants the many manifestation Buddhas, the attendants who came with these Buddhas, watched as every Bodhisattva came, emerging from the earth. This left people with doubts in their minds. The attendants also had their doubts.
So, “Those attendants of the multiple manifestations of the Buddha, those attendants who followed Them, each saw [those Bodhisattvas] emerge. They had seen so many Bodhisattvas already. What does it mean to be an attendant?
Attendants are replete with eight virtues: 1. A firm root of faith. 2. A mind that seeks to advance. 3. A body free of illness. 4. Diligence. 5. A mind full of [proper] thoughts 6. A mind free of arrogance. 7. The ability to achieve Samadhi. 8. Ample wisdom from listening.
Attendants must be replete must be replete with eight virtues. First, they need a “firm root of faith”. Second, they need “a mind that seeks to advance” which means they must be diligent. In order to seek the Dharma, they must seek to diligently advance. Since they are right beside the Buddha, they have the most chances to listen to the Dharma, thus they have the fullest understanding of the principles. Because they have the most opportunities to diligently advance, they must seek out opportunities to be diligent.
Therefore, thirdly, they must have a healthy body free of illness. Fourth, they must be diligent. They must be more diligent than anyone else, for they are the nearest to the Dharma. Fifth, they must have “a mind full of [proper] thoughts”. Their minds must be full of [proper thoughts]. Their thoughts and views must be clear, clearer than anyone else’s.
Sixth is “a mind free of arrogance,” which means they must constantly remind themselves to be vigilant and to refrain from arrogance. They must overcome themselves and subdue their arrogant mindset. Seventh is “the ability to achieve Samadhi”. They must be firmly in Samadhi. Eighth, they must have “ample wisdom from listening”. The eighth virtue is ample wisdom from listening; they need to be able to be good listeners and understand the Buddha’s intent. This is more than knowing the intent behind His words to others; even when it comes to the Buddha’s everyday life and actions, they also mindfully seek to understand His habits and His daily way of life. They must have ample understanding of all of this. To serve as His attendants, they must be like this. They must be close to His heart and understand Him well; only then can they transmit the Dharma. Ananda transmitted the Dharma like this because he was mindful, diligent and comprehended the Buddha’s original intent. These are all necessary requirements for serving as an attendant.
The attendants of these Buddhas were Bodhisattvas from other worlds. They were part of the retinues of the Buddha’s many manifestations. Across the eight directions, they had the same doubts as Maitreya Bodhisattva. None of them knew that the Tathagata had attained Buddhahood in this land long ago. So, each of them spoke of their doubts to their own Buddha.
“The attendants of these Buddhas were Bodhisattvas from other worlds. They were part of the retinues of the Buddha’s many manifestations”. Recently, we have been discussing about how the Bodhisattvas also had retinues and were close to the Buddha. The attendants were especially close to the Buddha. They were indispensable to Him; that is how close they were. So, the Buddha’s many manifestations were accompanied by at least one attendant as part of their retinue. T
he retinues of the Buddha’s manifestations also [came from] “across the eight directions”. They were everywhere. “Across” means throughout. Throughout the eight directions, to the north, south, east and west, all “had the same doubts as Maitreya Bodhisattva”. These attendants shared the same doubts as Maitreya Bodhisattva; they had the same questions. In truth, Maitreya was not doubtful, for he had already attained equal enlightenment. He “concealed the true and gave the provisional”. Maitreya also concealed the true to give the provisional. He already understood this, yet he knew about the karmic affinities between the Buddha and sentient beings and that Sakyamuni Buddha ought to be the main speaker, so He asked the Buddha to explain to everyone. It was the attendants of the Buddha’s multiple manifestations who had their doubts, not Maitreya.
Hence, “None of them knew that the Tathagata [attained Buddahood] in this land [long ago]”. None of them understood the Buddha’s [intent]. When Sakyanumin Buddha was in the Saha World, what was the beginning [of His practice] like? How could He have so many affinities? Why did so many Bodhisattvas come? What were their causes and conditions? What exactly were the causes and conditions of thee Bodhisattvas and Sakyamuni Buddha? We must understand that the Buddha attained Buddhahood in the Saha World a long, long time ago. Yet, the other Buddhas were unable to understand His causes and conditions. In truth, the Buddha, just as we said in the beginning, had [manifested] since countless kalpas ago.
For an endless, incalculable amount of time, He had been manifesting in this world, returning time and time again. He had perfected His seeds and fruits. His causes and conditions from the Six Perfections had come to fruition. Thus, He attained Buddhahood. This had happened a long, long time ago, but these Bodhisattvas did not know this yet. Maitreya Bodhisattva hoped the Buddha would begin to speak about the length of His lifespan. This was his intention. Maitreya gave the provisional. He revealed the provisional and concealed the true by asking the Buddha to explain.
“So, each of them spoke of their doubts to their own Buddha”. These attendants asked their own Buddha, those multiple manifestations of the Buddha, about these causes and conditions. Maitreya Bodhisattva also had doubts. So, due to Maitreya’s doubts, he asked the Buddha to explain this to everyone. Yet, [the attendants] still turned around to ask their own Buddhas, using this kind of method.
Thus, at this Dharma-assembly, there was not just one track [of communication]; it was universal. The exchanges between the Bodhisattvas and between the Buddha’s many manifestations and Their attendants demonstrate how it is our human nature to be like this. When we go somewhere and see or hear things that seem inconceivable to us, we will ask the people next to us about it.
The principle is the same. “[They emerged] from the ground in the four directions of the great trichiliocosm.” This is what it states in the passages. It was vast. The eight directions reached everywhere throughout endless space, this very vast space. These people came and pervaded the great trichiliocosm; from the four cardinal and four intermediate directions, they emerged from the ground. These Bodhisattvas emerged from below.
[They emerged] from the ground in the four directions of the great trichiliocosm: This describes how they rose up from below. The Buddha knew the meaning behind Maitreya’s questions. So, He spoke to them all. He felt that due to this question from the one who will succeed Him, everyone would be able to hear the answer as to why they had emerged from the ground.
In this state, Sakyamuni Buddha already understood the meaning behind the questions Maitreya raised. He knew [Maitreya] hoped that He, Sakyamuni Buddha, would explain His own causes and conditions, His extensive time in this world and the causes and conditions behind the process by which He formed affinities with these Bodhisattvas. The Bodhisattva who will succeed the Buddha is Maitreya. Maitreya Bodhisattva, who will attain Buddhahood in the future, intentionally raised this question to Sakyamuni Buddha [to resolve] the future doubts of sentient beings in the Saha World, He hoped that everyone could hear it, so that the principles Sakyamuni Buddha taught could be passed on to future generations. So, he hoped that everyone “would be able to hear the answer as to why they had emerged from the ground.” Everyone hoped to hear the causes and conditions behind [these Bodhisattvas] emerging from the ground. “They abided in empty space, where they each spoke to their own Buddha.”.
They abided in empty space, where they each spoke to their own Buddha: The stupa and the Buddhas were in the sky. So, [the attendants] abided in the sky. They each spoke to the Buddha that they followed.
The Bodhisattvas who came from other lands all abided in empty space because this stupa was in the sky when they emerged. We should still remember that those who emerged also came to pay their respects to the stupa of Many Treasures Buddha and the two World-Honored Ones. So, everyone abided in empty space. The ground at Vulture Peak was quite scarce, so only the sky could contain so many people. Thus, “The stupa and the Buddhas were in the sky.” The two World-Honored Ones were in the stupa, and the stupa was in the sky, so they paid their respects in the sky as well. They “abided” there.
“They each spoke to the Buddha that they followed.” These attendants questioned the Buddha’s multiple manifestations. These attendants saw so many [Bodhisattvas] abiding in empty space, so who could they ask about this? They each asked the Buddha closest to them. Thus, “They abided in empty space, where they each spoke to their own Buddha.” Since these Bodhisattvas were all in the sky, these attendants each “spoke to their own Buddha. They each spoke to their own Buddha” means they questioned the Buddha they came with. They could just as well ask Them.
These were the footprints of the Buddha. In fact, these footprints were in the past. Now they are gone, like clouds in the sky. Do you look up and see white clouds and blue sky? “There are some! I see them.” But a moment later, the clouds will shift and slowly drift away. When the sky becomes cloudless, where do these clouds go? They are gone. The principle is the same.
Our lives as humans are just the same. The previous passage also mentions kalpas as numerous as Ganges’ sands. The Buddha shortened 50 kalpas to half a day. He shortened a length of time as extensive as the Ganges’ sands are numerous to seem like half a day. In the same way, different environments lead to different states of mind. Our hearts encompass the universe. Each person’s heart contains heaven and earth. When our hearts emerge from the earth, we must open our hearts and become free of hindrances and defilement. With this state of mind, we will come to accept the Buddha-Dharma. This is like the principle of emptiness, which we must accept in this way. The true principles are without substance or form, yet we store them in our memories. Where is our memory? It is also without substance or form. But, at the same time, we can still remember things. The principle is the same.
This is not mythology; this is our way of living, our state of mind. This is how it is, and the principles lie within this. So, these principles that we accept, how will we put them to use in the future? They are only true if we put them to use; if we never put them to use, they will be empty. This is “wondrous existence within emptiness.” If we put it to use, this is true “wondrous existence.” If we do not, then it is just “emptiness.” So, we all abide in empty space. We abide in empty space, so we must question it.
All in all, as we learn the Dharma, we must be thorough. We must have a truly clear, thorough understanding. Thus, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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