Explanations by Master Cheng-Yan
Subject: Contemplate Day and Night to Eliminate Doubts (日夜籌量如是事)
Date: January.07. 2015
“Clinging to a bias toward emptiness, we remained focused on awakening ourselves. Now we understand that the Buddha taught according to capabilities. He used wondrous provisional teachings, but we did not understand. We must walk the great path and spread the Great Vehicle Dharma.”
This means, as we learn the Dharma, we must learn the Middle Way. However, if a single thought deviates, we may cling to emptiness or existence and only seek to awaken ourselves. We may also easily give rise to deviant thoughts and afflictions. So, we must go in the right direction.
Sariputra had already understood that for more than 40 years, the Buddha had been teaching according to capabilities. Now Sariputra understood that, regardless of their capabilities, the Buddha compassionately taught according to what people could accept.
Although Sariputra was foremost in wisdom among the Sangha and had followed the Buddha for a long time, he still did not really understand the Buddha’s original intent. So, when he heard the Buddha explain principles, he began to develop an attachment to cultivating his own purifying practices and did not wish to form more karmic connections. This was his attachment. And now? Now he understood [more]. At the Lotus Dharma-assembly, as the Buddha praised, again and again, the subtle and wondrous true Dharma of the Great Vehicle, he finally understood that the Buddha had been giving wondrous provisional teachings. “Wondrous” means the true principles, which were taught with parables and expressions to transform people according to capabilities. This was what Sariputra had not understood. Now he understood; it was he who did not understand, and not the Buddha who was biased in His teaching. Earlier sutra passages described how Sariputra felt great regret and was troubled. But now he understood that the Buddha was using wondrous provisional teachings to teach the Dharma according to capabilities. It was he himself who did not understand that the Buddha gave teachings in the hope that everyone will walk the great path and spread the Great Vehicle Dharma. This was His one great cause in this world, to help everyone thoroughly understand that everyone intrinsically has Buddha-nature. Indeed, everyone intrinsically has Buddha-nature, whether they are young or old. Our age actually has nothing to do with our Buddha-nature. Everyone intrinsically has Buddha-nature. Those who can understand, even if young, can hear one thing and realize 1000. Some people may already be old, but even if they hear 1000 things they cannot realize 1. There are also many people like this. Some people are engaged in Buddhist practice and some are not. As people who are Buddhist practitioners, have we eliminated our habitual tendencies? Sometimes, it is really difficult. Have we listened to the Dharma? We have, so why have we not changed? We may be trying our best, but how much time do we have to slowly “try our best”? We must immediately take the Dharma to heart.
In our spiritual practice and cultivation, when we take the Dharma to heart our spiritual cultivation is reflected in our actions. Even if we listen to and take in many teachings, will we remember them? We remember them, but sometimes our behavior seems contradictory to the Dharma. If this is so, even for older people, no matter how much Dharma they hear, they remain the same; “no Dharma can transform them.”
The Dharma cannot transform their minds. So, in the earlier passage, Sariputra said, “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.
Sariputra had already been by the Buddha’s side for many decades. Because he clung to the Small [Vehicle] Dharma, with its bias toward emptiness, he only sought to awaken himself. This lasted until the Buddha opened up His mind and freely expressed the Dharma He wanted to say, the ultimate reality of the One Vehicle. Sariputra began to have doubts in his mind.
He constantly wanted to ask this question, this matter that he contemplated day and night. What was it? “Can I attain Buddhahood? Others have already received predictions; can I attain Buddhahood?” it was this matter; the ultimate of the One Vehicle was what he contemplate day and night.
“[He] wished to ask the World-Honored One whether or not [his] practices were correct.” Had he lost out on [learning] the essence for attaining Buddhahood? This was the doubt that Sariputra had in his mind.
So, in the next sutra passage, he continued by saying, “I often saw the World-Honored One praising all the Bodhisattvas. And so it was, day and night, that I pondered such matters.”
The earlier sutra passages states, “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or out my practices were correct.”
This is next part states that because he often saw the Buddha praising all the Bodhisattvas, day and night, he pondered this in his mind. He evaluated himself; would the Buddha bestow a prediction for attaining Buddhahood upon him? Was he able to walk the Bodhisattva-path? Could he attain Buddhahood in the future? After Sariputra heard the Great Dharma, these were his hesitations and doubts.
So, “I often saw the World-Honored One praising all the Bodhisattvas. And I also often saw the World-Honored One praising Bodhisattvas for [cultivating] the Great Vehicle Dharma of helping all beings. This was the matter I pondered, day and night.”
The Buddha often praised the Bodhisattvas by saying, “These Bodhisattvas can go among people and save sentient beings; this is the Greatr Vehicle Dharma.” The Buddha constantly praised these Bodhisattvas. “This was the matter I pondered, day and night.” Because of this, day and night he continued thinking about how the World-Honored One constantly praised the people who would go among people to help them. They were Bodhisattvas. They had penetrated the Buddha’s intent and understood His teachings. This was why the Buddha always praised them. “But we are the Buddha’s side every day, why could we not understand it?” this was what he pondered.
So, day and night, he continuously pondered this matter. He was constantly contemplating it, reflecting on himself and thinking.
And so it was, day and night, that I pondered such matters: I often contemplated, day and night, how in the past I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. But now, I realize what I attained in the past was Nirvana with residue.
In the past, he stopped after attaining Small [Vehicle] fruits. This was what Sariputra had done in the past. He clung to his bias toward emptiness and to Small [Vehicle] fruits, only seeking to awaken himself. He thought he was content with just that. However, “now I realized what I attained in the past was Nirvana with residue.”
In the past, the Dharma that he understood only taught him to maintain a pure state of mind. He did not know he must go among people without being polluted by their turbidities. He did not understand; he had just stopped at [attaining] a pure and tranquil state. That was the mental state [he wanted to achieve], so he just stopped there. Now “I now listen to the Buddha beginning to set aside skillful teachings for the direct.
At this time, he finally understood that the Buddha had begun to openly and clearly,explain this for everyone to understand, saying, “Beginning from today, I will teach the direct”. He truly and directly spoke about the Dharma He taught in the past.
“You have not reached the end yet, that Dharma is not complete. There is still room to grow. There is a more perfect, complete True Dharma”. At that time, [Sariputra] finally understood. So, the Buddha could now reveal the true that everyone can attain Buddhahood. At that moment, Sariputra was finally happy. “So, I can also attain Buddhahood.Everyone can also attain Buddhahood”. He slowly reflected on all his past doubts, and continued to contemplate them. He understood why the Buddha praised the Bodhisattvas.
So, everyone is equal. As long as people can progress forward, they can likewise enter the Bodhisattva-path. So, his contemplation was a self-reflection. He constantly reflected on how he had stopped in the state of the Small [Vehicle]. He was very content with this state. This is an attachment, which we commonly call “hindrance of knowledge”. However much we know, it is hindering us. We do not know that outside of what we know, there is an infinitely perfect, Great Dharma of the [One] Vehicle. He thought he knew everything already. Because he knew a lot, he was hindering himself. This attachment is the hindrance of knowledge.
“As I know listen to the Buddha beginning to set aside skillful teachings for the direct, and reveal that everyone can attain Buddhahood, I feel happy for myself that I can also attain Buddhahood. I contemplated how, in the past, I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. And so it was, day and night, that I pondered such matters.”
“And so it was, day and night”, the sutra passage continues, “I contemplated this matter”. I was this matter [he contemplated]. What was “this matter?” It was the matter of attaining Buddhahood. “I have practiced for so long, will I be able to attain Buddhahood?” He continued to contemplate this.
“This was the matter: When one attains Buddhahood, one’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe. When the Great Dharma enters our heart, our mind can encompass the universe. One’s mind is tranquil and clam. In an instant of great enlightenment, our mind will converge with the universe.”
The Great Dharma of the universe can converge with our mind in this way. In that instant, our mind encompasses the universe. Buddhahood is actually attained in that instant. He brought His pure awakened nature into convergence with the Great Dharma of the universe, so that this enlightened nature could be fully awakened to the universe. This is what we mean when we say, “The mind encompasses the universe and the boundless worlds within it”. This is about the mind. If the Dharma and the great ocean of wisdom are in our minds, we have attained Buddhahood. Sariputra only understood the various worldly teachings about purifying his mind. He realized the Dharma b hearing it, so he was a Hearer. What he understood was the worldly teaching taught by the Buddha in this world about how to transcend worldly desires and greed, anger, ignorance, arrogance and doubt. Had these been completely eliminated? He could be free of desires, not give rise to anger and not have ignorance, but he had not completely eliminated his arrogance. Because he thought he was the foremost in wisdom, he was very satisfied with himself. Thus, he had not eliminated his arrogance.
In particular, he still had some doubts about life. How encompassing was the Buddha-Dharma? He had not yet completely understood this. He was not like the Buddha, who, in an instant, attained a tranquil and calm mind. Suddenly, “in an instant of great enlightenment, [His] mind converged with the universe”. After Sariputra took the Great Dharma to heart, he still had not reached that kind of state, so he still had some doubts.
“Sariputra clearly expressed the questions he presently had and the remorse he felt about the past. Presently his doubts and regrets were eliminated and melted away”.
So, the Lotus Sutra states that at the Vulture Peak Assembly, Sariputra was slowly resolving his doubts. As for the Buddha-Dharma, he was gradually realizing and understanding it. This mirror was slowly revealing its intrinsic essence and showing how it could illuminate, yet not be defiled by, external conditions. This mind-mirror was slowly becoming clear. So, “presently his doubts and regrets were eliminated and melted away”. This means that we Buddhist practitioners must connect worldly teachings with the Buddha’s true principles. We must take the Buddha’s principles to heart and then put them into practice. On this path through the world, we must continuously absorb the truths of suffering and continue to train ourselves. “Causation” leads to so much suffering. Having seen all kinds of suffering in this world, we must take on responsibility for the world. To do that, there will be all kinds of obstacles. Can we overcome all of them?
Can we overcome all of them? Because of the suffering in this world, we must take on great responsibility and be able to withstand worldly trials.
In the past, I have often said, “With an iron will, one can withstand challenges.”If we can endure challenges from the natural environment around us, then we will be polished by them. “One who cannot withstand challenges is a mediocre person.” When we are among people, if we cannot endure the afflictions that arise from our complicated interactions, our hearts will be influenced. If we cannot withstand these complicated afflictions and we lose our spiritual aspirations, then we are mediocre people. We are not made of the best material. “With an iron will, one can withstand challenges. One who cannot withstand challenges is a mediocre person.”
So, we must mindfully take up our responsibilities. Many of life’s sufferings are accumulated in not much time at all. They are very complicated and difficult. This is the “causation of suffering.” When we accumulate so many complications and great difficulties, we must try our best to follow principles.
By following them, we develop the clarity that helps us dispel the complexities and let us return to the path of principles and move forward; this is the Bodhisattva-path. As I told everyone before, we must first pave a path in this world to directly connect to the Bodhi-path. If we can connect to the Bodhi-path, then we can penetrate the great meaning with the Sutra-treasury and be able to take responsibility for the Dharma.
As for the truths of suffering, causation, cessation and the Path, how do we clear away the various means of “causation?” That is called “cessation” .However difficulties and afflictions may come to us, we must clear them away, one by one. If we can mindfully and properly handle them, the path will be very clear.
Dear Bodhisattvas, this is what it means to learn the Buddha’s Way. Old or young, we all intrinsically have pure Buddha-nature. It has nothing to do with age. Young children’s minds are more pure. They can connect whatever they see or hear back to the Dharma.Think about it, doesn’t this prove that true principles are stored within the eighth consciousness? As we get older, we accumulate more worldly habitual tendencies and more severe afflictions.
So, to allow our pure nature of True Suchness to manifest is much more difficult. This is all because of habitual tendencies. Otherwise everyone’s mind contains the pure, intrinsic Tahtagata-nature.
Everyone intrinsically has it. So, I hope we can all earnestly and quickly eliminate our habitual tendencies so that “our minds encompasses the universe and the boundless worlds within it.”
Our tranquil and calm intrinsic nature should converge with the great universe. When we take the Great Dharma to heart, “our minds encompass the universe.” So, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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