Explanations by Master Cheng-Yan
Subject: To Doubt the Dharma Is to Deviate from the Path (於法生疑 離菩薩行)
Date: December.06.2018
“When we lack right faith and are irresolute regarding Right Dharma, we will be deluded and unable to understand it. This is the meaning of doubt. When we give rise to doubt in our minds about the Buddha-Dharma, we will no longer take joy in it. This is deviating from the Bodhisattva-practice.”
Dear Bodhisattvas, we must be mindful. Life requires great mindfulness. Our years are transient and brief, and there is truly never enough time. Every day, time slips away minute by minute. Every phrase and word also slips away like this. One by one, they follow the passing of time and vanish without a trace. We must be mindful and focused and take every word to heart. It is only when we engrave them into our minds that we will gain anything from [these words]. Therefore, we must always be mindful. It seems like throughout the 365 days of the year, we have said “Be mindful!” many thousands of times. Indeed, only if we are mindful can we engrave the matters and principles of the Dharma into our minds. Otherwise, they flow away like water. If they constantly flow past us like this, without a trace, that would be a pity. Yet, it is not easy to establish “faith”. Although faith is so easy to talk about, establishing it in one’s heart is no easy task. The Buddha-Dharma puts it like this, “Faith is the source of the path, mother of merits. It nurtures all roots of goodness.” We must establish faith before we can find a way to bring forth what we have learned. Without faith, we will learn nothing. Even if we listen more often, we will learn nothing from it.
So, we must constantly remind ourselves to be more mindful. We especially need to [establish] right faith. If we lack right faith, we cannot take Right Dharma to heart. Every day, we face matters and people. Do we have faith in them? “I have faith! I have faith in everyone and everything.” Do we know that we must choose wisely? Do we choose to put our faith in what is right? Or in what is wrong? Is this “right”? Or is this “wrong”? Can we tell the difference? Can we clearly discern right from wrong? If we choose to put our faith in what is wrong, such as deviant beliefs, deluded views or erroneous principles, then we will become deluded. We cannot do this! We absolutely cannot have the slightest deviation. If we deviate even slightly, one deviation will lead to millions more. Therefore, we must carefully abide by what is “right,” this right faith in our hearts. With right faith in our hearts, in everything we encounter, we can accurately assess how to process and manage matters. This is what is “right”. We must take Right Dharma to heart. We must practice right faith, right mindfulness, right thinking and so on. Then, as we deal with people and matters, we will never go astray.
So, it is very important to have right faith. Only if we establish right faith in our hearts will we be able to keep Right Dharma in mind. To keep Right Dharma in mind requires great mindfulness. Otherwise, without a mindset of right faith, Right Dharma will not be in our hearts, and we will become irresolute. When we discuss something with someone and they tell us something, will we be able to make a decision about it? Alas, we are very irresolute. How can we make decisions about what others tell us? When we do not know what to decide, we get scared and become very cautious, out of fear that we might make the tiniest mistake. This is a great responsibility.
So, if we act without a mindset of right faith and without Right Dharma, we will always be irresolute. When it comes to many things, to seize the present moment to do what is right, we must be able to make a decision quickly. Causes and conditions pass as quickly as they come. They exist in a certain time. So, we must be very precise and resolve issues with faith and right mindfulness. By the same logic, if we do not do this, then we will always be irresolute. We might have great reverence, but if we have not cultivated faith, then we have not successfully practiced right faith and Right Dharma and we will be irresolute about everything. This cannot be. So, we must be very mindful and train ourselves to carefully uphold right faith and Right Dharma in our minds. Then, we will naturally implement them in life. We will treat people and matters with resolve, not with judgment, but with resolve and great rectitude. If we make decisions in this way, we will naturally avoid getting lost in confusion. The more we think, the more we will hesitate. When we establish faith and do not hesitate, we will naturally make the correct decisions. Then, we will no longer remain lost in confusion, and we will no longer hesitate. This all happens in this world. We must maintain a world-transcending spirit in making worldly decisions about worldly matters.
Recently, we have constantly been telling everyone that we must absolutely demonstrate our wisdom. We must help everyone become familiar with the Four Practices and the Four Wisdoms so that they become one with our lives. Even if we encounter issues and so on, we must start refine ourselves through uninterrupted practice, practice with nothing further, extended practice and practice with reverence. This means we must always link [these practices] together in our minds and abide by our beliefs without any interruptions. We have all imprinted this into our minds by now. In all situations, as our sense organs connect with sense objects, we will naturally use “all-accomplishing wisdom”. Regarding the best course of action, we will immediately be able to make a decision. Naturally, before deciding, we must have “profound discerning wisdom,” so that we will be very mindful. So, this kind of mindset lies completely within right faith and Right Dharma. This is all interconnected. Amidst the people and matters of daily life we must practice constant mindfulness. So, if we can be free of hesitation and confusion, then we can truly rid ourselves of doubt. If we remain hesitant, irresolute and confused, we will be unable to understand anything. This is a constant, endless cycle of ignorance that keeps us constantly trapped in doubt. We often talk about eliminating afflictions. To eliminate afflictions, we must eliminate ignorance; as we eliminate afflictions and delusions, everything becomes clear. We must use our senses to perceive things clearly. How do we make use of them altogether? We must understand this very clearly.
Therefore, we cannot hesitate here and remain lost in confusion, mired in our doubts and delusions. Only if we rid ourselves of these can we take correct action. “When we give rise to doubt in our minds about the Buddha-Dharma, we will no longer take joy in it.” This is deviating from the Bodhisattva-practice. When we act, we must not hesitate, and we must not be confused or doubtful; this is even more true with respect to the Dharma. If we are confused about the Buddha-Dharma or doubt it, then naturally, deep inside our hearts, we will be unable to give rise to joy in the Buddha-Dharma.
Recently, we have been discussing how we must take joy in the Buddha-Dharma. If we do not take joy in the Buddha-Dharma, we will be unable to pursue it. Thus, we must take joy in it. We must love it from the depths of our hearts. When we take the Dharma to heart, we will attain Dharma-joy. When we listen to it and apply it every day, we will unite matters and principles in life. If we have Dharma-joy every day of our lives, we will give rise to this joy and genuine happiness. If we are doubtful, then we will be unable to give rise to a heart that takes joy in the Dharma.
Therefore, we must have joy. Look, everyone is listening to the Dharma. Here and now, we are speaking with many countries in different time zones, without even a second’s separation. At this same moment, in so many different places of spiritual practice everyone is listening to the same voice and seeing the same images. Every day, those here in Asia, here [in Taiwan], leave home before 5 am. As they arrive past 5 am, it is time for the sutra lecture. So, they get up at 3 or 4 am and get ready to leave. This is how they gather together to listen to the sutra. This is how they take joy in the Dharma. When we listen joyfully day after day, years will pass like one day. This is having “joy”.
Sometimes, Bodhisattvas in other locations come [to the Abode] to report. When they see me, they say, “Master, I am so happy. In the morning, I learned another teaching.” It turns out they heard it at the morning lecture. I keep hearing from our Bodhisattva-volunteers who go to visit the hospitals and sharp their insights upon returning [to the Abode]. They apply the morning Dharma lectures to see instance of life’s impermanence they see. I keep hearing them say, “Wow, I really am making use of this Dharma in all kinds of places.” When I hear them share about this, I also feel very happy. Whether it is the joy that comes from listening or from seeing matters converge with the principles, they relate it all for us to hear, and this makes us very happy. From the same teaching, both speakers and listeners alike will derive joy from how [the principles] unite with matters. This feeling is joy. Now that people’s “Dharma Study Journals” has been published, we see how they relate every aspect of their lives to the Dharma they hear and how it has changed their lives. This is “joy”. To take joy in the Buddha-Dharma is to take it into our hearts and apply it in life. This is the meaning of “joy”.
However, if we have any doubts in our mind, then we “will not take joy in it”. Not taking joy in the Buddha-Dharma is “deviating from the Bodhisattva-practice”. People like this cannot form aspirations and cannot aspire to love, faith or mindfulness. Without such inspiration, they will naturally be unable to approach the Bodhisattva-practice and will deviate from the Bodhisattva-practice. So, we must listen to the sutras and be mindful. We must have right faith in Right Dharma. We must remain within Right Dharma. If we listen to it every day, then we will naturally act without any hesitation. In all that we do, we will make the right decisions. Our minds will be free of confusion and doubt, worldly matters will be very clear to us, and we will have no doubts in the Buddha-Dharma; we will have complete faith. We will not only have faith in it; we will also faithfully accept and practice it, putting it into action upon the Bodhisattva-path. This is very important, so please be mindful.
The previous sutra passage says, “In the city of Gaya, I sat beneath the Bodhi tree, attained the most perfect enlightenment and turned the unsurpassed Dharma-wheel. At that time, I taught and transformed them, helping them form initial spiritual aspirations. Now they all abide in the state of non-retreating and will all attain Buddhahood”.
In response to Maitreya Bodhisattva, Sakyamuni Buddha said, Sakyamuni Buddha said, “When it comes to these Bodhisattvas who are currently emerging from the ground, I have been teaching them for a very long time”. [He said] this earlier in the sutra text. Now, when the Buddha said, “in the city of Gaya”. He was referring to this lifetime. The Buddha was born more than 2000 years ago, in the kingdom of Kapilavastu. At the time, a prince was born in the imperial palace. When he grew up, he left the palace to engage in spiritual practice. During the course of his spiritual practice, he came to the city of Gaya and “sat beneath the Bodhi tree”. His eyes met the starlight, and in that moment, His enlightened nature became one with the universe. Throughout the entire universe, there was nothing He did not understand. In this state, He understands all things. In this state, He understands all things. We have discussed this many times before. The Buddha’s mind encompasses the universe. His enlightened nature is one with the universe. How could there be anything He doesn’t understand? So, now the Buddha told everyone about this. “Beneath the Bodhi tree in the city of Gaya, I began to awaken and attained perfect enlightenment”. After attaining enlightenment, He left His place of enlightenment and came to Deer Par, where He taught the five [bhiksus] about “suffering, causation, cessation and the Path, the Four Noble Truths. With this, the Buddha, the Dharma and the Sangha, [the Three Treasures], were brought to completion. We have already gone over this.
Ever since then, the Buddha began to walk the path of teaching and transforming [people]. He has taught and transformed people ever since, always applying skillful means in accordance with capabilities. With the Small, Middle or Great Vehicle Dharma, He began using this Three Vehicle Dharma to suit the capabilities of sentient beings. There are profound and simple teachings, great and small capabilities; with one word, the Buddha can speak to them all. For people of duller capabilities, if what they receive is simple, they will understand it. People of average capabilities find deeper meaning in this simplicity. Those with sharper capabilities find infinite principles within this meaning. This is how the Buddha teaches the Dharma. He has the eloquence of unobstructed joy in teaching, so with one word, He can speak to everyone so that people of all capabilities can accept [His teachings]. As soon as they hear [His teachings], they will be able to accept and understand it.
This way, people of all capabilities can accept [the Dharma]. So, those He “helped to form initial spiritual aspirations” were also able to accept [His teachings]. [Despite] their different capabilities, they all faithfully accepted the Buddha’s teachings. Once they faithfully accepted them, they came to abide in the state of non-retreating. They were able to accept the Buddha-Dharma, thus they began to form aspirations.
Once they formed aspirations, they began their spiritual practice. With firmly established resolve, they naturally headed in the right direction. Headed in the right direction, they got to work. As builders of the path, their faith is firm. They continuously open the path in the right direction. Thus, “The sutras are a path; this path is a road to walk on”. In spiritual practice, we must walk forward. In the end, everyone will be able to reach the point of attaining Buddhahood.
So, the Buddha said, “What I speak now is the truth. You all should believe this wholeheartedly. Since a long and distant time ago, I have taught and transformed this group.
“Now, I am openly speaking the truth. I turned the Three Vehicles into the One Vehicle. I am telling everyone the True Dharma of the One Vehicle”. So, previously in the sutra, throughout the first 14 chapters, He taught the teaching of the manifest. He taught about past and present causes and conditions, analogies and stories. The Buddha used all kinds of methods to suit every kind of capability. Thus, He finished the “teaching of the manifest”.
Now, at this time, He had to quickly implement the “intrinsic”, the “teaching of the intrinsic”. We must return to our intrinsic roots. What is the origin of the Dharma? How did we begin our spiritual practice? This is the source of the Dharma. So, the Buddha continuously reminds us that the “door of the intrinsic” lies in that source, which He has always wanted us all to have faith in. when it comes to faith, He continuously said that we must have faith and believe in [Him]. Here, the Buddha said once again, “What I speak now is the truth”. Once again, He told everyone very clearly, “What I currently speak is the truth. You must all have deep faith. I am speaking truthfully from my heart. Everyone must wholeheartedly believe in this. You must have faith in this with all your heart”. If we lack faith, we cannot keep building the Bodhisattva-path. If we lack faith, we cannot keep spreading the Buddha-Dharma. So, we all must have faith.
Next, the sutra passage says, “Since a long and distant time ago, I have taught and transformed this group”.
“If you wish to know the causes and conditions of these numerous Bodhisattvas emerging from the earth, I have taught and transformed these people since a long and distant time ago”. He also mentioned this in the previous passage. “I have taught and transformed these people; they are my disciples.”
This is from a previous passage; everyone should still remember this. “These are my disciples.” So, “They Buddha said, what I speak now is the truth”. This was to let everyone know very clearly that the Buddha speaks the truth; His words are true. He does not speak falsehoods.
This is what the Diamond Sutra says. He still had to tell this to everyone here. The Buddha personally told everyone, “I speak the truth”. This was to help them establish that faith, so they would certainly believe it. Without faith, we cannot continue to listen. Only with faith will we be able to accept the Dharma and put it to use.
What I speak now is the truth. You all should believe this wholeheartedly: The Buddha said, “What I speak now is the truth. He spoke with truth, sincerity and faith. “Previously, when I said that in this lifetime, I attained Buddhahood at the city of Gaya, I said this for those of limited capabilities as skillful means. Now, when I say I attained Buddhahood lone age, I am speaking the truth. All of you must wholeheartedly have faith in and accept this; do not give rise to doubt.
So, “Previously, when I said refers to His past and present teachings”. In the “teaching of the manifest, He told stories about past causes and conditions. Now, He went back to speaking about His present lifetime, His present lifetime, about His enlightenment and teaching the Dharma. Actually, this has always been the same. The Buddha has always taught the same Dharma “I attained Buddhahood at the city of Gaya”. At the beginning, the Buddha wanted to teach the Dharma in Deer Park. He had already given this some thought. Sentient beings are stubborn, so He could not directly teach them the Dharma He had to find suitable methods. [The idea] is very simple, that everyone had the Buddha-nature. To put it directly, everyone has source of Buddhahood. We all have this in common. “The mind, the Buddha and sentient beings are no different [in their nature].” But whenever He taught this very simple principle, sentient beings were unable to believe it .
So, He had to think about how to teach the Dharma so that everyone could faithfully accept the worldly Dharma. Once they understood the worldly Dharma, they would be able to understand the world-transcending Dharma to transcend this world and return to their true, intrinsic nature. The Buddha had to consider all of this. So, for more than 40 years, He had to, “for those of limited capabilities, which refers to people of duller capabilities, teach with “skillful means”. “Now, I say I attained Buddhahood long ago.”
In the previous passage, [He] said, “I attained Buddhahood long ago. These [Bodhisattvas] were all taught and transformed by me.” We discussed this earlier “This is the truth. When I said only attained Buddhahood recently, this was skillful means to suit sentient beings. when causes and conditions converged, I manifested being born here. I was born in this world, grew up here, engaged in spiritual practice here and attained Buddhahood here. This has left traces for everyone to see. This is all skillful means. Actually, the Buddha does not need to be reborn. He returns in order to transform sentient beings. So, this is all part of a process. This process exists for the sake of people with limited capabilities. so, the Buddha uses these skillful means and manifests in the human world.
So, now He spoke about “attaining Buddhahood long ago” in the past. For a very long time, His spiritual aspirations, this source, had always been there. This is the truth. “All of you must wholeheartedly have faith in and accept this. Everyone must earnestly believe in and accept this, without any doubts or regrets. We must have faith in the Buddha and practice according to His teachings. We must walk [the path] of these teachings. So, “Since a long and distant time ago, I have taught and transformed this group”.
Since a long and distant time ago, I have taught and transformed this group: Ever since long, distant and vast kalpas ago, He taught and transformed He had attained Buddhahood long, distant, dust-inked kalpas ago. The passages describing these extremely long and distant [times] briefly open up the near to reveal the far. This is precisely what is indicated. “Ever since long, distant and vast kalpas ago….
“Long and distant” refers to a very long time ago. “Vast kalpas” is incalculable number, this was very long ago. “He taught and transformed this group of great Bodhisattvas.” He spent such a long time bringing them into fruition, teaching them for many lifetimes without stopping. For a very long time, [He brought them] [into fruition] one after another. Previously, we [numbered them] in “Ganges’ sands”. There were so many of them, growing more and more mature. [He had taught] so many of them like this. This took an extensive amount of time and space and countless interpersonal relationships. For “vast kalpas,” He constantly taught and transformed them. Clearly, after attaining Buddhahood, He was very patient in bringing so many people to fruition, this large group who had emerged at Vulture Peak to listen to the Dharma. [These are] “long, distant, dust-inked kalpas”. Since Great Unhindered Wisdom Superior Buddha’s era dust-inked kalpas ago, [Sakyamuni] had been listening to the Dharma so He already understood it thoroughly. Then, He retaught the Lotus Sutra as one of the sixteen principles. Everyone should remember this. So for “these extremely long and distant [times],” dust-inked kalpas is a very long time. He “briefly opened up the near to reveal the far. In this way, He opened up His countless past lifetimes throughout the countless kalpas. All along the way, He wanted to teach everyone in simple terms that all His previous manifestations contained so much true Dharma. These were the numerous Bodhisattvas. He had taught and transformed in the past and had recently brought into fruition.
[He taught] this in verse. In verse, He repeated what He had said in prose. This verse conciudes His exhortation to give rise to faith. The Buddha said earlier that those Bodhisattvas were transformed by Him after He had attained Buddhahood. Here, He suddenly said that He had taught and transformed them over a long time. Although He wanted to reveal the virtuous fruit of Buddhahood according to their capabilities, He was afraid that it sould be beyond sentient beings’ comprehension so the Buddha first exhorted them again and again to have faith that what He said was the truth.
“The Buddha said earlier that those Bodhisattvas were transformed by him after He had attained Buddhahood.” The Bodhisattvas the Buddha mentioned earlier were the ones He taught upon attaining Buddhahood. “Here, He suddenly said that He had taught and transformed them over a long time”. He said very clearly that He attained enlightenment beneath the Bodhi tree in the city of Gaya. Only then did He start to teach the Dharma and transform [sentient beings]. The Dharma He taught now was part of this. Now, He came to the Lotus Dharma-assembly on Vulture Peak, where He suddenly revealed that this had all been accumulated in the past. The Buddha feared that everyone would give rise to doubt instead of faith, so He continued to repeat Himself to help everyone understand.
So, “He wanted to reveal the virtuous fruits of Buddhahood according to their capabilities”. He used the virtuous fruits of Buddhahood. The Buddha had already attained Buddhahood. Everything He had accumulated over such a long time had brought these virtuous fruits into being. This was what He had accumulated. He had also needed to actualize the Six Paramitas in all actions. This required a very long time. He now began to demonstrate the virtuous fruits He had accumulated. This is something we sentient beings are unable to comprehend or fathom. This is truly impossible. Our capabilities and mental faculties are unable to fully comprehend this. The Buddha’s way of thinking cannot be realized by ordinary people. So, “The Buddha first exhorted them again and again to have faith”. He exhorted them to have faith. “Everyone must have faith that what I say is true.” The Buddha [needed] sentient beings to accept [the fact] that He had spent so much time transforming them. He feared that as they listened to the Dharma, they would give rise to doubt and lose faith. So, the Buddha told us repeatedly, “You must believe that what I say is the truth”. Clearly, our faith in the Buddha is still insufficient. Sentient beings are stubborn and difficult to tame. The Buddha still had to constantly remind them, “You must believe that what I say is the truth”. Thus, we must all put effort into being mindful.
Continuing on with “at that time,” the next sutra passage says, “At that time, Maitreya Bodhisattva-Mahasattva and those countless Bodhisattvas and others gave rise to doubts in their minds, as such wonders were unprecedented. They thus gave rise to these thoughts”.
See how, at that time, Maitreya Bodhisattva was a great Bodhisattva. There were many other Bodhisattvas there, so Maitreya Bodhisattva questioned [the Buddha] on behalf of these numerous Bodhisattvas. He asked the Buddha, “Where did these Bodhisattvas emerge from? What are their causes and conditions?” But after the Buddha described these causes and conditions, Maitreya [gave rise to doubt]. This was in the “teaching of the intrinsic”. “At that time, Maitreya Bodhisattva-Mahasattva and those countless Bodhisattvas and others…”. This refers to Maitreya and the other Bodhisattvas. Though [Maitreya] had asked and the Buddha had answered, they still “gave rise to doubts in their minds, as such wonders were unprecedented”. This was still inconceivable to them. Even Maitreya Bodhisattva and these Bodhisattvas were still full of doubts, as such wonders were unprecedented. “We have never heard of such a thing.” It was not just these people who asked questions that had never seen this before. Everyone the Buddha responded to also said that [such wonders] were unheard of. The Bodhisattvas at the assembly had these doubts. What is more, the Buddha had to consider future sentient beings. Naturally, He had to keep reminding them. Actually, it was the same for Maitreya Bodhisattva.
Earlier, in the Chapter on the Practice of Bringing Peace and Joy, Manjusri was also worried about sentient beings accepting the Dharma. He had heard the Buddha say that in upholding the Dharma, we will encounter one hardship after another. Manjusri worried that when people heard this, they may lose their aspirations. Wouldn’t it frighten them? So, Manjusri deliberately asked the Buddha, “Venerable Buddha, since this is so hard,
how will we spread the Dharma?” Only then did the Buddha begin to teach the Practice of Bringing Peace and Joy.
Maitreya Bodhisattva was just like [Manjusri] now. Maitreya Bodhisattva was also worried “If the Buddha says this, and if by the time He finishes, no one has asked any questions, will sentient beings in the future be able to have faith in it?” So, he used that time to help sentient beings of the future understand more clearly and establish firmer faith. Maitreya would attain Buddhahood in the future and succeed the present Buddha, thus the sentient beings of the Saha World also had great affinities with Maitreya. “Now, everyone must have good faith so that people will be easier to transform in the future”. Thus, Maitreya did the same [as Manjusri]. He acted on behalf of these Bodhisattvas to express that they “gave rise to doubts in their minds, as such wonders were unprecedented”. They felt this was all very strange, as they had never heard of any such thing. Thus, “They gave rise to these thoughts”.
[They] gave rise to doubts in their minds, as such wonders were unprecedented. They thus gave rise to these thoughts: At this time, the group who listened to the Dharma at the assembly gave rise to these thoughts in their minds. Their first doubt was about how it had not been long since Venerable Sakyamuni attained Buddhahood. Their second doubt was about the wisdom and spiritual powers of those Bodhisattvas. Therefore, they were shocked and surprised.
These were the thoughts that Maitreya and the other Bodhisattvas expressed. Everyone had doubts in their minds. These were the thoughts of those listening to the Dharma at the assembly. On one hand, they were doubtful because Sakyamuni had attained Buddhahood not long before, only 40 years or so. Before He began teaching the Lotus Sutra, it had only been a little over 40 years. The Buddha’s skillful means lasted 42 years. It was only after 42 years that He started to teach the Lotus Sutra. So, the Buddha had attained enlightenment less than 50 years earlier. It had not been long since then, yet He said He had transformed so many people. Therefore, they gave rise to doubts.
Their second doubt was regarding the “wisdom and spiritual powers of those Bodhisattvas”. They were all shocked and surprised because those who emerged from the ground seemed to have such great wisdom and to be so replete in virtues already. Had He really taught all these people since attaining enlightenment in this world? He had not been teaching for long; how could He have brought so many people to fruition? Therefore, they wanted to voice these doubts. This was Maitreya’s doubts.
Maitreya and others had heard that beneath the Bodhi tree, the Buddha had instantaneously become one with the universe and untied with the ocean of enlightenment. Only then did He begin to teach and transform. Then, they also heard that, ever since long and distant kalpas ago, He had been teaching and transforming. Because of this, they gave rise to doubts.
Beneath the Bodhi tree, the Buddha instantaneously become one with the universe. His mind became one with the stars in the sky in that moment of completion. Sakyamuni Buddha suddenly became one with the universe. Thus, He “became one with the universe.” It was an instantaneous union. “He united with the ocean of enlightenment.” At that moment, the Buddha’s ocean of enlightened wisdom manifested in full. His mind fully united with the sky and the ocean, fully united with the heaven and earth and the ocean of enlightened wisdom manifested in full. At that point, His perfect enlightenment began; only then did He begin to teach and transform.
Everyone knew the Buddha had attained perfect enlightenment, that He awakened and [began] to transform sentient beings. Everyone believed [this]. Yet He said that He had spent long kalpas teaching and transforming. So, everyone gave rise to doubt. He had transformed so many people, but He had only attained Buddhahood recently. These Bodhisattvas were so accomplished; how had He taught them? How could He have taught so many Bodhisattvas so successfully? These were the doubts in everyone’s mind. This is not surprising. Every person has their own light, their own lamp. We all have our nature of True Suchness; it is just that our ignorance and afflictions have obscured it. As a result, our intrinsic nature of True Suchness has been covered up, like a lamp that has yet to be lit. “When one lamp is lit, it can illuminate and dispel ancient darkness.” As long as a single lamp is lit, an entire pitch-black room that has been hidden away in darkness for ages will be illuminated by a single lamp.
When one lamp is lit, it can illuminate and dispel ancient darkness. The lamp of the Buddha’s mind can eliminate the darkness of all evils and ignorance.
It is the same with the Buddha’s mind. Once this light was illuminated, He was able to eliminate the darkness of evils and ignorance. The minds of sentient beings, which are shadowed by evil and ignorance, need only accept the Buddha’s teachings. “Buddha” means “enlightenment.” “Enlightenment” refers to the principles. The principles, when we accept them, are like a candle in our heart. If we can connect with these principles, they are the source of that lamplight. If we can connect with them, in the same way, this ancient dark room inside us all can be illuminated. This is certain. However, if we remain forever in the darkness, our ignorance will fester, leading us to create much evil karma.
My dear Bodhisattvas, we must hold onto this love. We must constantly cleanse our minds of ignorance. Once our minds are pure, we must always keep them simple and pure. As we accept the Buddha-Dharma and go among people, their afflictions are Bodhi for us. “Afflictions are Bodhi.” This is our spiritual training ground. We are truly in a turbulent world of temptations and have seen all kinds of human suffering. When we look far into this world, in this world, at this very moment, how many people are suffering? Do they face deep water or burning flames? Every day during the Volunteer Assembly, how many countries do we speak about? How many countries do we feel for?
Dear Bodhisattvas, we must delve into the Dharma from this perspective. So many sentient beings create karma out of ignorance. We must be very mindful! Whether it is during the morning lecture or the volunteer assembly, we can always verify these principles through worldly matters. Therefore, we must cherish the peace we feel at this moment and use this moment to accept the Dharma. We must apply right faith and right Dharma in our everyday lives. So long as we have this aspiration, we will have a way to resonate with the Bodhisattva-path. Otherwise, we will stray far from the Bodhisattva-path. We will get lost, give rise to doubts and create karma through our interpersonal conflicts. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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