Explanations by Master Cheng-Yan
Subject: Expounding the Non-discriminating Dharma (說無分別法)
Date: November.27. 2014
“From Beginningless Time until now, things have been as such. The way [Buddhas] teach the Dharma is the same. First, They give provisional teachings suitable for people’s dispositions. Ultimately, They freely carry out Their original intent.”
I am always sharing with everyone that “from Beginningless Time until now, things have been as such.” Such is the truth of all things in the universe. As we humans go through rebirth, as we leave and return to this world, these truths will always exist. However, as time continues to pass, the ignorance of sentient beings continues to grow each day. If people increasingly create negative karmic connections with each other, they will create increasingly negative causes. In this way, negative causes and conditions increase over time. But the truth remains the same, never more, never less. The Buddha returns to the world, life after life, solely for the purpose of expounding the Dharma so that everyone can understand it. From past Buddhas to the present Buddha, all explained teachings in the same way. All Buddhas share the same path, giving the provisional before the true teachings “First They give provisional teachings suitable for people’s dispositions.” At first, before sentient beings have encountered the Buddha-Dharma, what methods can be used to help them encounter the Dharma? After that, to help them to listen and accept it, [Buddhas] give provisional teachings.
So, “First They give provisional teachings suitable for their minds.” In the end, “ultimately, They freely carry out. Their original intent.” The Buddha never gave up on His goal. He absolutely will achieve His purpose of helping sentient beings realize the true teachings He wants to convey. Some people may think, “Is this really that difficult?” It is extremely difficult. Even for a teaching as simple as the Four Nobel Truths, I think we still do not really understand. If we understood, there would not be so many interpersonal conflicts and afflictions. These arise because of our lack of understanding.
For example, the Buddha spent some time teaching in the city of Vaisali. One day, Ananda went into town to beg for alms. As he was about to enter the city, he saw a group of children of the Licchavi tribe. These children came from prominent families. In an open field, they set up a target. They used it to practice their archery. As Ananda walked by, he stopped and observed. He thought, “These children are so young, how have they become so skilled in archery? Every arrow has struck the center of the target.” Ananda was astonished.
After he returned to the abode, he prostrated to the Buddha and reported that. The Buddha asked Ananda, “So, you think it is very rare for children to be able to strike the target? You think this is difficult?” Ananda answered, “Yes” “For people their age, shooting arrows so accurately is truly uncommon.”
The Buddha then said to Ananda, “Take the follicle of our hair as an example. After we pull out a strand of hair, we can see the follicle. If we reduce it to 1/100 of its size, Would it be difficult to shoot an arrow into such a tiny pore?” Ananda said, “How is it even possible?” The Buddha said, “Indeed, shooting an arrow into such a tiny pore is something that is truly very difficult.”For us to understand the principles behind the truth of suffering is like shooting an arrow into a pore 1/100th the size of a hair follicle, a tiny, microscopic opening.Shooting an arrow into that tiny, microscopic opening is as difficult as trying to realize the truth of suffering.
What is the causation of suffering?Why, with so much suffering in the world, are people so deluded that they still seek pleasure within suffering?By seeking pleasure in suffering, they continue to create karma, remain entangled in interpersonal conflicts, still suffer from meeting those they hate and from being apart from those they love.This proves that they still have not penetrated the principles underlying suffering.
During the Buddha’s lifetime, 2000-plus years ago, the total population was over 20 million.More than 2000 years later, there are more than 7 billion people in the world.
Life was more simple in the past, but as the Buddha described, for people to penetrate the Four Noble Truths was already very difficult.It is even more so for people now, over 2000 years later, when society is filled with so many complications.Because of our collective karma, we already have a lot of affections, ignorance and bad karma.
To help sentient beings understand suffering, causation, cessation and the Path, the Buddha opened many Dharma-doors and gave “provisional teachings suitable for people’s minds.”He did this until He felt that He could wait no longer.Even though they could not fully understand, He felt that those who had the affinity to gather were already at the assembly, and He could wait no longer.
So in His old age, it was time to freely carry out His original intent.This helps us realize that skillful means and True Dharma are both taught according to sentient biengs’ capabilities.As He freely carried out His original intent, the Buddha was “now joyful and without fear”.He was happy and at ease.This is what is in the sutras, but I believe that He was still not at ease.Sentient beings had accumulated more layers of ignorance, so the Buddha was probably still very worried.
However, He only had so much time.Earlier we said that the Buddha, joyfully and without fear, had begun to teach the ultimate truth.
“When Bodhisattvas heard this Dharma, their webs of doubts were eliminated.All 1200 Arhats would also attain Buddhahood.”
This is telling us that we all intrinsically have Buddha-nature.Although “all 1200 Arhats” had not truly walked the Bodhisattva-path, the Buddha said in advance that everyone can attain Buddha hood.
Similarly, I am telling everyone now that we all intrinsically have Buddha-nature.We all share the same goal of advancing on the great, direct Bodhi-path and entering the Tathagata-door, [staying] in the Tathagata-room and sitting on the Tathagata-seat.
This is also stated in the Lotus Sutra.
Therefore, every one of us can attain Buddhahood.Over 2000 years ago, the Buddha said, “All 1200 Arhats would also attain Buddhahood.”Because these people had awakened their wisdom, they believed the Budhda’s teachings, walked the Bodhisattva-path and would eventually attain the state of Budhdahood.As long as they have the faith to open the door and advance toward their goal, the road leading them there will be smooth.
The sutra then states, “As the Buddhas of the Three Periods, spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.”
The Buddha is like Buddhas of the Three Periods, the past, present and the future.
From ancient times until now, they all taught the same truths.The wondrous Dharma [that was taught] will always exist.The truth never arises or ceases,it will never change; it remains the same.
“As the Buddhas of the Three Periods, spoke the Dharma in such a manner: From ancient times until now, this is how wondrous Dharma [is taught]. The Buddhas of the Three Periods used skillful, wondrous teachings, analogies and language, all kinds of manners to teach the Dharma.”
Like the Buddhas of the Three Periods, the Buddha also used skillful, wondrous teachings. Sakyamuni Buddha was not the only one. He was following the sequence of teachings of past Buddhas. By distinguishing sentient beings’ capabilities, He gave them different teachings. As other Buddhas of the Three Periods did, the present Buddha followed past Buddhas and future Buddhas will follow the present Buddha. The teachings that you are listening to now, the Dharma I am teaching now, is based on what Sakyamuni Buddha taught over 2000 years ago. Over that very long period of time, the virtuous people of the past realized and translated [the teachings] from Sanskrit to Chinese, to Japanese and all kind of different languages. These truths were translated into words in different languages. In fact, we are still translating. How can we take the teachings of Tzu Chi and the methods we have practiced, and share them with people around the world?
Recently, volunteers from over ten countries came back [to Hualien] from their respective countries. Some speak French, some speak Portuguese, some speak Thai, some speak Indonesian. These many countries all speak different languages. So, there is a need for translation. Will translation lead to any different? I can confidently say, “Yes, it will”. When we take the truths we know and translate them, there will be a difference in wording and grammar. Did the Buddha truly and directly describe what He originally intended to teach? That is hard! Furthermore, when I try to express His thoughts right now, I must also consider, “When I try to express His thoughts will people be able to understand it?”
I want to talk about the Buddha’s thoughts, but I may end up talking about my own. I share my thoughts with you, and you share your thoughts with others. But as we pass on these thoughts like this, will there be absolutely no differences? Will it be as precise as [shooting an arrow and hitting] that microscopic pore? Will we [share] each teaching with such precision? That is very difficult! So, realizing the Buddha-Dharma is difficult, and realizing the Buddha’s thoughts even more so.
Thus, all Buddhas share the same path and teach according to sentient beings’ capabilities with skillful means. They give all kinds of provisional teachings for the sole purpose of helping sentient beings accept [the Dharma]. He taught with analogies, expression and various methods. Therefore, as the Buddhas of Three Periods had to teach the Dharma in a certain sequence, “so [does He] likewise now expound the non-discriminating Dharma”. Sakyamuni Buddha also taught the same non-discriminating Dharma as past Buddhas in the same sequence. In the Three Periods, past, present and future, all Buddhas taught in this same manner.
“In the Three Periods, past, present and future, the manner in which all Buddhas teach the Dharma is the manner in which the Buddha now teaches, with non-discriminating Dharma. Like all Buddhas, He reveals the true. The true is beyond language, so what manner could there be?”
Though Buddhas give many provisional teachings with various analogies and metaphors, in the end They all reveal the True Dharma. They teach the provisional solely to reveal True Dharma.
The Lotus teachings began with the opening of provisional and skillful means. Opening this door helps people see and penetrate the true, subtly wondrous principles of the True Dharma behind it. This is how all Buddhas reveal True Dharma.
True Dharma is beyond words. It cannot be expressed through language. No amount of words can express even one-trillionth of this wondrous Dharma. It is as difficult [to understand] as shooting an arrow into one of those tiny, microscopic holes. The same principle applies to sentient beings’ capabilities. No matter if [our minds] are as sharp as an arrow, it is nearly impossible to hit a microscopic hole so tiny we cannot see it with our eyes. Aiming for and hitting a hole that small is not easy. this is [how hard it is] for those of us with ordinary capabilities to truly realize the “supreme, profound, subtle and wondrous Dharma”.
That kind of Dharma “is difficult to encounter in a hundred thousand million eons.” Not only is it difficult to encounter, even when we apply a meticulous, detailed mind to realizing those subtle, intricate truths, that is still every challenging. We try to use plain, everyday words, but it is even [hard to] understand these simple words. Sometimes I says, “Repeat that for me so I can tell if you understanding is correct.” After I hear it, I may say, “That is not correct. It is very simple, but the way you explain it is very far off. Try again.” This happens again and again, so think about it, aren’t these [truths] beyond words? To be able to describe true principles is not easy at all. It can only be experienced by our minds.
We need to apply our awakened nature, our nature of True Suchness, to realize it, if we only apply our unenlightened knowledge, that is like trying to shoot an arrow at a microscopic hole.
There is no inherent difference between the provisional and the true. For those with dull capabilities and limited wisdom, He teaches the same non-discriminating Dharma. The manner in which He teaches is to first teach the provisional and then the true. Thus, He waits for the right time to teach the wondrous Dharma.
“There is no inherent difference between the provisional and the true.” There is no fundamental difference between the provisional and the true. They ultimately lead to the truth; there is no distinction. But the Buddha taught according to capabilities. For those with dull capabilities and limited wisdom, He had to often explain non-discriminating Dharma.
In essence, there is no difference, but He had to come up with skillful ways to help people recognize the suffering in life. Only by recognizing suffering will they want to be liberated from it. But, how much do they know about suffering? This is very hard.
So, He taught in the manner of past Buddhas. The Dharma is fundamentally simple. It can help us understand our minds and realize our nature.
However, our capabilities are dull and our wisdom is limited, so we only understand ourselves, but cannot realize true principles. Sentient beings only focus on themselves, so they become afflicted, take issue with others meet those they hate and so on. This is due to their limited wisdom. So, the Buddha had to teach the provisional and them the true. This was the way He taught the Dharma.
“Thus, He waits for the right time to teach the wondrous Dharma. To truly teach the wondrous Dharma, the Buddha had to judge the timing. [This took a lot of work].
He said, “I teach in the same way as all Buddhas.” First teaching the three, and then the one.
The Buddha first taught the Three Vehicles and then the one True Dharma. This is called non-discriminating Dharma.
The Three Vehicles and True Dharma are the same. They lead everyone in the same direction. So, the Buddha tells us to proceed directly on this road. What is the road? The Bodhisattva-path of benefiting others, the practice of beneficial conduce. So, this path of benefiting others, this Bodhisattva-path, is the direct path toward attaining Buddhahood.
Everyone, by benefiting others, we are actually benefiting ourselves. Through our tangible actions, we receive the intangible gains of accumulating positive causes, positive conditions positive retributions, and of growing our wisdom and heading in the right direction. This is the great, direct Bodhi-path. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
所以現在已經是，「開權巧顯真實」的時候，真實法在我們的面前，我們必定要撥開疑網，接受真實法。若這樣，這條心路大直，就不會困難，沒障礙。這要我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Eliminating the Web of Doubts with the Dharma (聞法除疑網)
Date: November.26. 2014
“Learn the Buddha’s Way to walk the great, direct path and understand suffering, causation, cessation and the Path. By teaching the Four Noble Truths, Twelve Links and [Six] Perfections, the Buddha opened the provisional to reveal the true.”
We must put our hearts into understanding this. Since we have aspired to learn the Buddha’s Way, we must learn to have our minds connect to the great path. The Bodhi-mind is a great, direct path; this road is very straight. If this path in our minds is unobstructed, then we will thoroughly understand suffering, causation, cessation and the Path. When the Buddha first taught the Dharma, He began with the Four Noble Truths, suffering, causation, cessation and the Path.
Those of us learning the Buddha’s Way must begin from this starting point. Life is suffering. If we do not understand suffering, we will continue to pursue things without end. Eight or nine things out of ten do not go our way. If we do not understand that life is an accumulation of causes and conditions, then, in our interpersonal relationships, we will constantly blame one another and will always be dissatisfied with others. No matter what happens, we will feel that others are to blame. This is because we do not understand these truths. If we thoroughly understand these principles, we know that in this world, in our daily living, eight or nine things out of ten will not go as we wish. So, we need to understand the principles of the accumulation of causes, which lead us to have afflictions of dissatisfaction. So, this is suffering and causation.
If we can understand these, no matter what issues we face, one by one, we can easily understand and eliminate them. Isn’t that “cessation”? So, if we want to eliminate afflictions, then we must have wisdom. With wisdom, our hearts will broaden and open. With open hearts, we will be free of afflictions. Without afflictions, we will be free and at ease. Then we will be on a very direct path. This will allow us to reach the Bodhisattva-path and the state of Buddhahood.
So, the Four Noble Truths must be the foundation for Buddhist practitioners. Otherwise, we will not be content no matter what we do and will be in an afflicted state in our daily living. So, the direct path for learning the Buddha’s Way is fundamentally this simple. We can show mutual gratitude, and encourage one another to give to sentient beings. We all do so willingly and happily. “I’m so grateful.” When I show gratitude to you, you feel happy. When you show respect for me, I feel happy. So, we show mutual gratitude and mutual respect. We have just one goal, to show our love.
Boundless love can bring thorough understanding. After we understand the Four Noble Truths, [we need to know] why we are born as humans. What are the causes for being born human? The Twelve Links of Cyclic Existence. Everything has to do with causes and conditions. Conditions will attract causes and causes will lead us to create conditions. So, causes and conditions are interlinked. First, ignorance leads to action, which leads to consciousness, which leads to name and form, and so on. There are Twelve Links, ending with old age, illness and death. After old age, illness and death, is death the end? Do the Twelve Links of Cyclic Existence end here? It does not end here, because in the past, we did not understand suffering, causation, cessation and the Path, thus we continuously created karma, extending the Twelve Links of Cyclic Existence. This cycle continues unbroken as we leave one body for the next. “We cannot take anything with us except karma.” So, we must thoroughly understand the Four Noble Truths, else, as in the Twelve Links of Cyclic Existence, the arising of ignorance will lead to action, which then stirs our consciousness.
Once our consciousness stirs, we create karma, which leads us to be reborn again.“We cannot take anything with us except karma.”We will go somewhere to be reborn, taking the shape of a fetus.At that time, there is only “name and form,” just a name.This happens during a pregnancy; truly the human body is incredible.When the father’s sperm and mother’s egg combine, the human shape is not immediately formed.In the mother’s womb, the organs gradually take shape.Before the Six Roots are formed, there is just “name and form”.It is only there in name.Basically, “name and form” is a stage of pregnancy in the mother’s womb.Slowly, the Six Roots are formed and after almost ten months, [the baby] is born and comes into contact with the world.That leads the baby to develop feelings and give rise to desire and cravings.Craving leads to becoming.What comes to be? Karma.
The keeps going until aging, illness and death.This sequence of events is to Twelve Links, of Cyclic Existence.
If we do not understand the Four Noble Truths, we will [continue to suffer and be trapped in the Twelve Links of Cyclic Existence.If we can thoroughly understand, we will engage in spiritual practice, which is applying the Six Perfections.So, the Four Noble Truths, Twelve Links of Cyclic Existence and Six Perfections are stages of our spiritual practice.
The Four Noble Truths is the foundation.The Twelve Links of Cyclic Existence help us understand how we come into and leave life.
The Six Perfections are what we need to practice.Giving, upholding precepts, patience, diligence, Samadhi and wisdom are our tools for spiritual practice.To leave the shore of suffering, the state of ordinary people, we must cultivate the Six Perfections to help us cross the sea of suffering and afflictions to the tranquil and clear state of noble beings.
To return our ignorant minds back to their pure intrinsic nature of True Suchness, we must rely on the Six Perfections.
So, we must thoroughly understand suffering, causation, cessation and the Path, the teachings of the Four Noble Truths, Twelve Links and Six Perfections.This is the road the Buddha paved for us.There is a sequence to these teachings that helps us progress.
When it was the time [to teach] the Lotus Sutra, [the Buddha] opened up the provisional teachings.
In the past, He had taught skillful means.Now He set aside the skillful for the direct.He had already set aside past teachings sentient beings’ capabilities, their great, average and limited capabilities had now reached the same level of maturity.So, He set aside skillful means to reveal True Dharma.This all beings with our aspiration to learn the Buddha’s Way.
As we discussed yesterday, the Buddha said, “I now rejoice and have no fear”.
Sakyamuni Buddha was very joyful.The timing was right and sentient beings’ capabilities had been brought together, and they were able to accept the Great Dharma.So, the Buddha began to feel at ease, “joyful and without fear”.He could be at ease and, “in this assembly of Bodhisattvas, set aside the skillful for the direct.He began to teach the supreme path.”
Everyone had formed great spiritual aspirations.In the past, they had limited capabilities and wisdom.Now, their capabilities and wisdom had grown.They knew that everyone intrinsically has Buddha-nature and that everyone must return to that nature of True Suchness.The road that will help us return is the Bodhisattva-path.So, the Buddha began to feel at ease.He was able to tell everyone, “Just follow this path all the way. In this assembly of Bodhisattvas,” for those on the Bodhisattva-path, “I shall set aside the skillful for the direct. I shall set aside the skillful for the direct.”He asked all of them, “When you contribute, who are you actually doing that for?”We are contributing for our own sake, for our own spiritual cultivation.
Though sentient beings face tremendous suffering, “Bodhisattvas arise because of suffering sentient beings.”If we want to be a Bodhisattva, that is possible only because of suffering sentient beings.So, we must be grateful.Although we give material things, we attain things that are not material.We give tangible, limited things, and we attain intangible, infinite things.
For example, our wisdom-life grows. So, the Buddha began to tell everyone, “I shall set aside the skillful for the direct”. We give tangible, material things, but we actually reap something intangible. If we can understand this, we will attain an unsurpassed, supreme path. If we cannot understand this, we will always feel that we are giving for the sake of other people. Actually, we are doing it for our own spiritual practice not for other people. Other people are Dharma-doors for us. When countless Dharma-doors manifest, they give us an unobstructed path to walk. We should be grateful for this.
So, at this point, the Buddha felt at ease and began to teach the supreme path. The next sutra passage states,
“The Bodhisattvas heard this Dharma”.Now everyone had formed great aspirations to practice the Great Dharma, so they could be called Bodhisattvas. These Bodhisattva-practitioners listened to the teachings of the Bodhisattva-path, so “Their webs of doubts were eliminated”. All 1200 Arhats would also attain Buddhahood”.
Arhats, Hearers and Solitary Realizers all had limited or average capabilities all had limited or average capabilities. They were not uniform in their wisdom. They formed aspirations, but all had different capabilities, and of course, each had their own causes and conditions.
For over 40 years, the Buddha had paved this road, inch by inch, teaching and guiding everyone with love. He nurtured their limited capabilities, and gradually used the Dharma to guide them to the Lotus Dharma-assembly at this time. Their great capabilities had awakened and they were able enter the Great Dharma. So, “Their webs of doubts were eliminated”.
As we have discussed, the Buddha always wanted people to resolve their doubts and develop faith. The Root of Faith must be deeply secured. If their faith was deeply rooted, naturally they would have no doubts when they listened to Great Dharma. If they still had doubts upon hearing the Dharma, then they might easily slander it, because they were not able to faithfully accept it, because they did not have the right capabilities. If we put something weighing thousands of kilograms one a bicycle, then the bicycle will definitely be crushed. This small bicycle will be destroyed. Instead, we should use an oxcart or a truck. Depending on the weight that needs to be carried, we need to find the appropriately-sized vehicle. It is the same with our capabilities. For someone with limited capabilities, if we give them Great Dharma, it will only damage their faith. If they cannot accept it, they will slander it.
So, in the past, the Buddha could not teach the True Dharma: He could only give provisional teachings. Now that everyone’s faith was deep and solid, their webs of doubts were also eliminated.
“When the Bodhisattvas heard this Dharma, their webs of doubts were eliminated: When those with great capabilities first hear the Dharma, they can immediately resonate with the true Bodhisattva Way. As for Hearers, Arhats and so on, they cling to old attachments and develop new doubts, so they cannot accept the Great [Vehicle] Dharma. But now, Bodhisattvas with great capabilities can eliminate their webs of doubts by hearing the Dharma.”
Among the assembly were “1200 Arhats”. These were Hearers and Arhats with limited capabilities. “They would also attain Buddhahood”. Now they were beginning to form great aspirations, and their capabilities had matured. So, in the Lotus Sutra, there is the Chapter on Bestowing Predictions of Buddhahood. [The Buddha] bestowed these predictions on monastics, Hearers, Solitary Realizers, Arhats and so on. Also, the Lotus Sutra continues by explaining how, even though they had no truly walked the Bodhisattva-path, their capabilities allowed them to accept and believe. So, “their webs of doubts were eliminated” and they had all formed Bodhisattva-aspirations.
The Buddha had always said that sentient beings had varying capabilities. Some people heard one thing and realized 1000. These are people with great capabilities. There were some with average capabilities, they heard one thing and realized ten. Although they did not completely understand, they had faith. For those with limited capabilities, although they heard teachings, they could not clearly understand them. Not only did they not clearly understand, they had many questions and doubts. These were people with limited capabilities. Those with great capabilities could encounter the Buddha’s True Dharma. As for Hearers, Arhats and so on, although they listened to teachings, they were still “clinging to old attachments”, which are habitual tendencies. We have always had these habitual tendencies. Not only did these Hearers have old habits, they also “developed new doubts” about the new teachings.
Past habitual tendencies remained with them. Although they had listened to the Dharma, their old tendencies remained. Then, when this Dharma was being taught, those with limited capabilities “Really? Is this the case?” “Can I truly attain Buddhahood?” With doubts, they could not accept Great Dharma. As long as these doubts existed and people clung to their habitual tendencies, these were like the layers of ignorance that cover their nature of True Suchness.
So, this was the time to eliminate them. Thus, “Their webs of doubts were eliminated.” These had to be eliminated, otherwise they could not accept the Great Dharma. At that time, Bodhisattvas with great capabilities had already formed great aspirations. After listening to the Bodhisattvas Way, they could eliminate their old habitual tendencies and not give rise to new doubts. This was how they faithfully accepted and practiced the Dharma. Thus “when the Bodhisattvas heard this Dharma, their webs of doubts were eliminated.”
Next, the sutra states, “All 1200 Arhats would also attain Buddhahood.” All 1200 Arhats would also attain Buddhahood: Now, those with average and limited capabilities, Hearers and Arhats, were predicated to attain Buddhahood. The same applied to the Bodhisattvas, as well. They would also attain Buddhahood. If they had not eliminated doubts, they could not attain Buddhahood.
Those we are talking about are those at the Lotus Assembly over 2000 years ago.
Hearers, Solitary Realizers and Bodhisattvas all formed great aspirations and their capabilities had became uniform. “They would also attain Buddhahood.” They could become enlightened and attain Buddhahood. “If they had not eliminated doubts, they could not attain Buddhahood.”
In summary, we must have a very solid faith and faithfully accept the Buddha’s teachings. We must not develop doubts and must act quickly to eliminate our old habitual tendencies.
Doubts are like a web. If we fall into a web, we will not be able to jump back out. We must quickly cut through the web. That is the only way we can escape from it. Only when we break free from this web of doubts can we accept the True Dharma. So, our ability to learn the Buddha-Dharma depends on one thing, “faith” This “faith” must be very solid, and the Buddha-mind must truly be part of our minds. The Buddha was so compassionate, He patiently guided us and paved the road for us.Now, the road in our minds should be unobstructed.
Although He opened the door of skillful means and taught the Four Noble Truths, without this road, how could we possibly realize the working of karma in our lives? If we do not understand the Twelve Links of Cyclic Existence, we cannot move forward on this road. The Buddha paved it for us, and we must put the teachings into action by walking this road. So, this is now the time to “open the provisional and reveal the true.”
The True Dharma is in front of us. We must push aside the web of doubts and accept the True Dharma. Then the road in our mind will be great and direct and free of difficulties and obstacles. For this to happen, we must always be mindfull.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
Explanations by Master Cheng-Yan
Subject: Awakening Our Minds Illuminates the True Path (自心覺照真實道)
Date: November.25. 2014
“The great Bodhi-path is direct; it is the same from the past to the present. With sincerity and the right mindset, we vow to develop the Root of Faith and realize ultimate truth.”
In learning the Buddha’s Way, we must make great aspirations. The great Bodhi-path is direct and has been the same since ancient times. For endless, incalculable kalpas, from the distant past, up until the present and into the future, its principles remain the same. The Bodhi-path has always been direct and will never lead us astray.
So, we must reverently learn the Buddha’s Way. With sincerity and the right mindset, we make vows. We must even deepen and extend our Root of Faith. Then we can realize the principles of ultimate truth. The principles of ultimate truth are what we seek. These true principles are the way for us to get closer to the Buddha’s enlightened state of mind. This is the path that we seek. The path that we seek is the great and direct Bodhi-path.
The Buddha once gave His disciples this teaching. During His lifetime, He traveled up and down the banks of the Ganges. In the kingdom of Magadha, King Bimbisara saw the Buddha arrive and immediately dedicated some land for the purpose of building the Bamboo Grove abode.
One day, the Buddha led His bhiksus around the land, through the surrounding forests. The Buddha sat down and the bhiksus sat around Him. He was about to expound the Dharma to them. In this spot, many leaves had fallen to the ground. So, the Buddha casually scooped up a handful of leaves, cupped them in His palms and said to the bhiksus, “Bhiksus, look here. Are there more leaves in my hands or are there more leaves in the rest of this forest?” The bhiksus responded without hesitation. “Venerable Buddha, how can the number of leaves in your hands possibly compare to the number of leaves from all of the trees in this forest?” The Buddha then kindly told the bhiksus, “Indeed, how can the number of leaves in my hand possibly be compared to the number of leaves in the entire forest? However, I am telling you that the subtle and intricate Dharma that I have realized, the teachings in my mind that I want to share, are like the leaves of this vast forest. Actually, they are far more numerous. Yet the Dharma that I have been able to share with everyone thus far is no more than [the leaves that I hold in my hand].
So, as I am teaching, though I give many proper teachings and truths to help everyone understand, though you can all understand so much Dharma, what you have been able to accept and realize amounts only to this [handful of leaves].”
Hearing this form the Buddha, the bhiksus said to Him, “Venerable Buddha! We are truly putting our hearts into comprehending the Dharma You are teaching. Though our capabilities are limited, we have accepted Your teachings and gradually we will be able to comprehended them. In addition to listening and understanding, we realize that You still have so much Dharma that You want to teach us.”
The Buddha then replied, “All teachings ultimately return to one thing. If you can comprehend it, you can comprehend the many teachings that I have not yet shared with everyone. As long as you realize ultimate truth, that realization will encompass all proper views, proper understanding and Right Dharma.”
The bhiksus heard this and found it inconceivable that there were still so many teachings remaining, and that ultimate reality encompassed so much.If everyone can realize this, they can [attain the same state as ] the Buddha.So much Dharma has entered the Buddha’s sea of enlightenment.This is inconceivable.
The Buddha said, “This is intrinsic to all. This is not unique [to me]. It is just that everyone must mindfully realize it.”It is so simple; “Mindfully realize it.”We can realize the Buddha’s enlightened nature.Regarding His enlightened nature the Buddha Himself has already told us that we all intrinsically have [this nature].From ancient times until now, from the past, to the present and into the future, we all intrinsically have it; this is the truth.
However, the accumulation of ignorance and so on has covered our nature of True Suchness.
We engage with the world around us every day with a nature of True Suchness that has been covered by layers of ignorance.This is how connect with external conditions and experience form, sound, smell, taste and touch.We are using our unenlightened intellect to create these distinctions.
Our true wisdom is buried underneath; while we act from that layer of ignorance that covers our nature of True Suchness.So, I constantly remind everyone that the purpose of spiritual cultivation is to eliminate our habitual tendencies.By eliminating them, we brush aside our ignorance.Once our ignorance is brushed aside, our wisdom will naturally surface.
At any time, the Buddha is always contemplating.He appeared on this world with one goal, “to teach Buddha-wisdom”.He wanted to take the Dharma that He has realized, this sea of enlightenment, which, after His enlightenment, was filled with the truths of all things in the universe, and deliver it into the minds of all sentient beings.
Therefore, I had this thought.The reason why the Tathagata appears is to teach Buddha-wisdom.And now the time is exactly right.
This is the reason the Buddha comes to the world.He has only one goal, one great cause, which is “to teach Buddha-wisdom”.He wanted to share with everyone the wisdom He attained after His enlightenment.The Buddha is one who is enlightened.He wanted to help everyone realize the wisdom of an enlightened state.This was His one great cause in this world.After over 40 years had passed, the Buddha said, “Now the time is exactly right.”
In the past, sentient beings’ capabilities varied, with great, average and limited capabilities.The Buddha could not deliver the Dharma in His mind in its original form into the minds of every person, so He had to “give the provisional and conceal the true”.
He concealed the ultimate truth and extensively taught provisional, skillful means extensively taught provisional, skillful means.After doing this for over 40 years, He “opened the provisional to reveal the true”.
In opening up the provisional teachings, He was telling everyone that they must know these images are like illustrations that have been drawn.He pointed out the yellow, red, black, scarlet, white, all kinds of shapes and colors.We can recognize them, but if we open this door, we can see the practical things behind it.This was how He “opened” and “revealed”.
If we open up this layer and see through these labels, we will find the Dharma-treasure of ultimate truth that lies within. Thus, the Buddha “opened” and “revealed” so that we can comprehend and “realize”. Then we understand that what we have known before were just the labels. Now we need to realize the Dharma and the ultimate truth of Dharma-nature. This is what we must awaken to and realize.
Once we have “entered” and understood the Dharma, once we comprehend it, we must quickly take it to heart. Our nature cannot be awakened simply by listening to other people’s realizations; we need to internalize that awakening, to take in the sea of enlightenment. The Buddha comes into the world to do one thing to teach us this wisdom so we can clearly understand.
For the previous 42 years, He “gave the provisional and concealed the true”. Now it was time to “open the provisional an reveal the true”. He could no longer conceal the ultimate truth, as it was His original intent. Previously, He kept telling everyone that the Dharma He wanted to expound had been concealed in His mind for over 40 years. He never felt that sentient beings could comprehend it. If He taught it, they would not be able to realize it, and instead would slander it and prevent other people from understanding it. Instead they would create karma of speech, commit evils and so on. So, He waited until the time was right, until sentient beings’ capabilities [were mature]. This was now the time for Him to teach. The next sutra passage begins with,
“Sariputra, you should know, those with dull capabilities and limited wisdom, the arrogant ones attached to appearances, cannot believe this Dharma”.
This is talking about the past 40-plus years. During that period of time, those who learned and practiced the Dharma had limited capabilities and very limited wisdom. Due to their dull capabilities, even if He were to teach the ultimate truth, They could only [see] what was in front of them. “I see these difficulties. I only seek [to resolve them]”. This shows dull capabilities and limited wisdom. Their seeking was limited by their limited wisdom. So, people with limited wisdom clung to appearances. “Thus they could not faithfully accept the Great Dharma of the One Vehicle”. They could not faithfully accept it. Not only could they not faithfully accept it, the Buddha was afraid “they might slander the Dharma and fall into the evil realms”. If they slandered the Buddha-Dharma, they would fall into the evil realms. Their capabilities had not yet matured, so the Buddha concealed the true. He did not teach the ultimate truth for more than 40 years after His enlightenment because of these considerations. His intent was on protecting sentient beings, preventing them from slandering the Dharma when they could not understand it. Otherwise they would fall into the evil realms. Because their capabilities were not yet mature, He gave provisional teachings and taught with various metaphors and analogies to guide them.
“Prior to this, spiritual practitioners had dull capabilities and limited wisdom. Like ordinary people, they were attached to appearances and replete with arrogance. Thus they could not faithfully accept the Great Dharma of the One Vehicle. [The Buddha] was afraid they might slander the Dharma and fall into the evil [realms]. Since their capabilities were not mature, the Buddha did not teach this at that time.”
Next He said, “I now rejoice and have no fear. In this assembly of Bodhisattvas, I shall set aside skillful means for the direct, speaking only of the supreme path.”
Because “now the time is exactly right”, the time had arrived and sentient beings’ capabilities had slowly matured. He was joyful He could now reveal His intent. In the past, the Dharma was concealed in His mind. Now He could open His mind and reveal His intent without worrying that they could not accept it and would slander it. He no longer had to worry about that He was not “joyful and without fear”. With peace of mind, He “shared His intent joyfully and without fear”. He could teach with ease. This was because “He knew all Buddha-children had developed a sense of respect”. They were all Buddha-children.
“The Buddha shared His intent joyfully and without fear because He knew that all Buddha-children had developed a sense of respect. He knew that they had listened to the Dharma, that they had sharp capabilities and great wisdom. They had let go of all attachments and no longer clung to appearances, so they were not arrogant and could believe in this Dharma”.
Buddha-children are those who had heard the teachings from the Buddha’s speech and are thus born to the Buddha. By hearing the Buddha’s Dharma, they accepted the teachings and grew their wisdom-life. Because these disciples had accepted His teachings and developed their wisdom-life, He called these disciples “Buddha-children.” Isn’t this endearing? These are children of the Dharma who have accepted the teachings, so they are called Buddha-children. Having already accepted the Buddha-Dharma, they had deep respect, “sharp capabilities and great wisdom.”
Their capabilities were sharp, no longer dull, and their wisdom had grown. As everyone’s wisdom grew, their ability to realize the Dharma was advanced and they began to let go of their attachments. They “let go of all attachments and no longer clung to appearances.” Because they had let go of all attachments and no longer clung to appearances, “they were not arrogant and could believe in this Dharma.” If they had attachments and arrogance, naturally they would slander the Buddha-Dharma and not be able to accept it. Those with limited capabilities and wisdom had developed great capabilities and wisdom, so they could now realize the Buddha’s teachings.They let go of their attachments and were also free of arrogance, so they could wholeheartedly accept the Buddha-Dharma.
They could “practice the Great Vehicle, the Great Dharma that benefits all beings” .
The Buddha saw that His disciples could accept the teachings and furthermore work to benefit all sentient beings with the Great Dharma. So, the Buddha was joyful He was happy to teach the One Vehicle Dharma. This describes the Buddha’s state of mind.
When He saw that His disciples not only listen to the Dharma but could put it into practice, this was the moment He had waited for. This was the time for teaching them True Dharma.
So, the Buddha was joyful and without fear because He could begin to share the Dharma He originally had intended to teach and finally have those teachings, thus He did so “joyfully and without fear.” “Unafraid they would have limited capabilities,” He no longer worried that limited capabilities would lead people to slander the Great Vehicle.
Now there was no need for Him to worry .Those people would not “commit transgressions and fall into the evil realms.” This Dharma would not cause them to commit the transgression of slandering it and lead to their falling into the evil realms.
So, He said “Today I am joyful and without fear.” The Buddha freely expressed His original intent and taught the Bodhisattvas Way. He began to carry out His original intent to teach everyone to walk the Bodhisattva-path. This is the ocean of wisdom in His mind.The potential to realize the Buddha’s wisdom comes from our awakened nature. Everyone also benefits all beings on His behalf. This helped them to walk the Bodhisattva-path.
He now “set aside the skillful for the direct.” “Thus, as He wished, He taught the True Path.” “He no longer taught according to capabilities.” He no longer taught only what they understood. From this point on, skillful means were set aside. Right and wrong were clearly distinguished. This right thing to do is to walk the great, direct Bodhi-path.
Now, this is what we must do. Thus the Lotus Sutra states, He “set aside the skillful for the direct speaking only of the supreme path.” We just discussed this. As Buddhist practitioners, we must find a way to awaken ourselves and illuminate our state of mind to see the ultimate truth in ourselves so we can be in harmony with the Buddha’s truths. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
Explanations by Master Cheng-Yan
Subject: The Right Capabilities for Transformation (機熟可度契佛心)
Date: November.24. 2014
“By learning the Buddha-Dharma, our minds resonate with the Buddha-mind. By being constantly mindful of the Buddha, we take the teachings to heart. The Buddha exercise both compassion and wisdom to [teach] according to capabilities so the mind, Buddha and sentient beings become one.”
This tells everyone that since we have formed aspirations to learn the Buddha’s Way, we must always take the Buddha-Dharma to heart so our minds can resonate with the Buddha-mind. “By being constantly mindful of the Buddha, we take the teachings to heart.” When we are always mindful of the Buddha, the Buddha is always in our hearts. When the Buddha is in our hearts, we will constantly apply His teachings in our actions. Thus we exercise both compassion and wisdom. If we can exercise both compassion and wisdom, we can realize the Buddha’s principles. By observing sentient beings’ capabilities, we can take the Dharma we learn and use it to teach and transform others.
In the Earth Treasury Sutra, it mentions, “those who have been, who are being and who have no yet been transformed.” There are people who have been transformed, who are being transformed and who have not yet been transformed. Those of us who have been transformed should transform those in the process of being transformed. When those who are being transformed have a karmic connection with us, we can teach according to their capabilities. There are also those we do not yet have the karmic conditions to meet, but we can teach the Dharma to those with the right capabilities, those who can accept the teachings. They will feel happy after listening and will continue to pass on the Buddha-Dharma. Though we lack the conditions to meet some, they can hear the teachings from other people. They are taught according to time and capacity. This is how we exercise compassion and wisdom.
Each person has his own causes and conditions. People’s karmic connections lead them to transform each other. This is something I continually tell everyone. This is why we recruit Living Bodhisattvas. We Buddhist practitioners should have a mind that resonates with the Buddha’s mind. If we have the Buddha in our hearts, and are always mindful of Him, we will constantly be immersed in the Dharma. This is also how we can grow our compassion and wisdom. We must quickly exercise compassion and wisdom. In this lifetime, we must quickly accept the Dharma and apply it. Do not say, “This lifetime is for me to learn. The next lifetime is for transforming others.” This is not the way.
When we have the causes and conditions to listen to the Dharma in this lifetime, we should quickly take it to heart and bring [these seeds] to maturity. Then we can sow the seeds in others. We should do this so that the Dharma can continue to be passed on without end. “Mind, Buddha and sentient beings become one.” Helping all sentient beings unify themselves with and completely understand the Buddha-mind is our collective aspiration.
So, the previous passage in the sutra states, “All of them, with hearts of reverence…” The Buddha had spent a long time opening the provisional to reveal the true. He had already begun to expound True Dharma to help us understand our minds and true nature, telling everyone we can all attain Buddhahood; we also have the potential to attain Buddhahood. So, the Buddha knew that everyone’s capabilities had matured.
So, “All of the them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma.”
At this time, everyone gathered together; one after another, they came together to listen to the Buddha expound the True Dharma. For the past 42 years, He had taught the Three Vehicles, which are skillful means 42 years later, [He said] “From now on, I will teach the
Those who wanted to listen to the Dharma kept coming.The Buddha expounded the Lotus Sutra, the True Dharma, for seven years
So, people continued to come to receive the teachings of True Dharma.The people all had deep reverence.These people also had a karmic connection with past Buddhas.
They had listened to the Dharma in past lives.So, perhaps, in some unknown lifetime, we engaged in spiritual practice with the Buddha, but at that time, the karmic conditions were not yet mature, so [we heard] “the skillful teachings of the Dharma.”This was the previous passage we discussed.
Next the sutra states, “Therefore, I had this though.”Because everyone was very reverent, and their capabilities had also matured, the Buddha said, “Therefore, I had this thought. The reason why the Tathagata appears is t teach Buddha-wisdom. And now the time is exactly right.”
Now that everyone’s karmic conditions matured, it was time to expound True Dharma.
The time was right.I often tell everyone to be in accord with the people, time and place.
To talk to someone, we must find the appropriate time and place.Only when karmic conditions are mature can we speak to this person, let alone teach the Dharma, Teaching the Great Dharma in the world is [the Buddha’s] one great cause.If sentient beings capabilities are not mature, He could not directly show them their true nature.
So, the Buddha waited a very long time for sentient beings capabilities to become more uniform and mature before He began to speak.
So, “In contemplating with wisdom, the Buddha had the following thought.”In His wisdom, the Buddha waited for over 40 years.He was constantly thinking, observing capabilities and teaching according to capabilities.So, the Buddha was constantly contemplating.
In contemplating with wisdom, the Buddha had the following thought.He always fully knew when sentient beings had the capabilities to accept teachings and when they could enter the boundless state.
The previous passage explained His contemplation.So, “In contemplating with wisdom, the Buddha had the following thought, He always fully knew when sentient beings had the capabilities to accept teachings.”The Buddha already clearly understood.“He fully knew” and understood everything as clearly as the palm of His hand.So, the Buddha understood the capabilities of all sentient beings perfectly and very clearly.
He knew when they had the capabilities to accept teachings.This was something He always knew.Thus it was said He always “fully knew”.Did sentient beings have the capabilities to accept these teachings?At this time, they did.So, “they could enter the boundless state”.
If sentient beings had the capabilities to accept the Buddha’s teachings, the wondrous provisional teachings of the past would have already guide them to this place and solidified their spiritual aspirations.So now, when the Buddha used True Dharma to penetrate their minds, naturally they could understand it and “could enter the boundless state”.
So, “the reason why the Tathagata appears in this world” is to guide sentient beings to realize the Buddha’s views and understanding.He hoped their views and understanding would be the same as His.He wants us to have the same views.The Buddha’s understanding and views encompass the truths of all things in the universe.So, He hopes sentient beings will also have the same understanding and views as He does.This state of mind is boundless.
Thus, for countless kalpas, the Buddha had constantly returned to this world.The Tathagata appears in this world for the sake of sentient beings.
The reason why the Tathagata appears:The Buddha has appeared in this world because, since the distant past, sentient beings have faced serious obstructions from ignorance, the raging of their greed and the lack of opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings.
When [teachings] are suitable for their capabilities and cater to their liking, people will happily accept the Dharma and will directly enter Bodhi.This is why the Tathagata appears in this world.
“Since the past, sentient beings have faced serious obstructions from ignorance and the raging of their greed.”Why can’t we sentient beings open our minds?We cannot yet reach the Buddha’s state of mind because there is an obstruction. What is obstructing us? Ignorance. The obstructions from ignorance are quite serious. Because of these obstructions, we face the “raging of our greed”.
As greed arises, 80,000 obstructions appear. If we are very greedy and throw open the doors to our desires, we will not have the opportunity to be transformed. When greed is raging, it feels like our hearts are on fire. If we do not use enough water to put it out, we will not be able to extinguish the blazing fire. So, when sentient beings have raging greed, it is like an intense flame. This kind of desire is severe.
“[They] lack the opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings”. “When [teachings] are suitable for these capabilities”, they cater to their liking, so people will happily accept the Dharma. Depending on their interests, the Buddha used methods that would bring joy and draw them in.
Take a look at Tzu Chi now. In local communities and internationally, there are many ways to get involved. So, Living Bodhisattvas are very busy. They constantly organize activities. These activities are aimed at changing people’s attitudes. So, a person who is unfilial can learn to be grateful to his parents, and an unkind person can be transformed into a kind person, and so on. We may do this through singing, sign language or by reverently guiding people to join the musical adaptation with their bodies and minds. When we take the sutras and the Dharma to heart, they will manifest through our actions and can then transform others. These are all ways to “cater to their liking” so “people will happily accept the Dharma”.
Then, they will “directly enter Bodhi”. [The Buddha] will continue to guide them until they can resonate with the Buddha-mind and walk this great bodhi-path. It is very direct path. When we clear away the obstructions in our minds, we can connect to the path to Buddhahood. So, “the reason why the Tathagata appears, why the Buddha appears in this world, is to give teachings using various methods. So, “to teach Buddha-wisdom, now the time is exactly right”. To teach the Buddha-Dharma, He first enabled all of us to realize the Buddha’s wisdom,
“The Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness. They could not immediately realize Buddha-wisdom, so first He gave provisional teachings to remove obstacles. Now their capabilities are ready and they are inspired to seek the Great [Vehicle]. So it is said, “Now is the right time to teach the Great Vehicle”.
So, “the Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness”. The Buddha’s wisdom enables Him to be kind and compassionate toward all sentient beings. This is His wisdom. Because sentient beings are suffering, the Buddha had to exercise His wisdom. “He could not bear to let sentient beings suffer”. Although sentient beings were very stubborn and foolish and “could not immediately realize Buddha-wisdom”, although He knew this, He still could not abandon them. Yet He was unable to directly teach True Dharma. So for the previous 42 years, the Buddha exercised His compassion to patiently guide them without giving up on them. Though He used provisional skillful means, He still patiently and unceasingly guided them and “gave provisional teachings to remove obstacles”.
He gave provisional teachings to remove sentient beings’ obstacles. He did this very slowly . Though these teachings were provisional, they could still help remove sentient beings’ serious obstacles and enable them to slowly understand the Dharma and the karmic law of cause and effect. Then they could slowly eliminate their attachments and gradually accept the Buddha’s teachings.
So, He “gave provisional teachings” to remove these obstacles. Now, their capabilities were mature and they were inspired to seek the Great Vehicle. At this time, sentient beings had the capabilities to begin forming aspirations and their resolve was beginning to grow greater.
Previously, we have said that sentient beings had limited capabilities and wisdom and delighted in Small [Vehicle] teachings. Their capabilities were still very immature, so they could not accept the Great Dharma. But now their capabilities had gradually matured, so they had begun to understand the Buddha’s praise of everyone’s potential to attain Buddhahood. Now they had to know what method to use to awaken their intrinsic Buddha-nature. This is the Great Dharma everyone wanted to seek.
Thus it is said, “Now the time is exactly right.” Sentient beings now understood that this was the time the Buddha to expound this Dharma.So everyone, when we learn the Buddha’s Way, we must do so with gratitude. We must learn how to take good care of our minds, what methods to use to look after them. As I have said before, we must practice precepts, Samadhi and wisdom, the Three Flawless Studies. After listening to the Dharma we abide by the rules, which are precepts.
When Sakra-devanam Indra took refuge with the Buddha, he said to Him, “I want to vow to take the precepts gradually so I will begin by accepting one precept. I want to have an open heart. If someone troubles me, I will not retaliate against him.”
He was saying, “There’s no one I cannot forgive and thus accepted this precept. One day, an asura deliberately appeared before Sakra-devanam Indra to give him trouble. Sakra-devanam Indra knew this, so when he saw the asura approaching from afar, Sakra-devanam Indra said, “Asura, stop, do not come forward.” The asura could not move from that spot, so he just stood there. Then the asura said, “Heavenly King, didn’t you make a vow in front of the Buddha to uphold the precept that, if someone troubles you, you will not retaliate? Now, I have not even troubled you but you have already frozen me in place. Let me go right now.”
Sakra-devanam Indra said, “I can let you go, but first you also must make a vow. The asura said, :”You made the vow to the Buddha. Why do you want me to make a vow?” “For me to let you go, you need to promise not to trouble me.” So, the asura said, “ Fine, I vow to you that, from now on, I will not deliberately trouble you.”
So, Sakra-devanam Indra released the asura and then came to the place of the Buddha. His mind brooded over this and he wondered, “Did I break the precept?” so, he told the story to the Buddha. The Buddha said, “Sakra-devanam Indra, you upheld the precept. You wanted the asura to make the vow to not trouble you. This s also a way of teaching, so you did not violet the precept.” Sakra-devanam Indra was relieved and was finally at ease.
The Buddha then said to bhiksus, “Bhiksus, you can hear how the Heavenly King of the 33heavens listened to the Dharma and even aspired to uphold the precepts. Even upholding just one precept brings infinite merits and virtues. This led to [fear] in his interaction with the asura. So, he was also afraid of violating precepts. After listening to my explanation, Sakra-devanam Indra’s mind calmed sown. So, all bhiksus and people need to learn to be like Sakra-devanam Indra. Even though he was only uoholding one precept, his resolve was still very firm.” This is how the Buddha taugh sentient beings. He did it step by step, so sentient beings gradually focused and advanced.
Once He felt all sentient beings’ capabilities had matured, now the time is exactly right. He began to expound the Great Vehicle.
Dear Bodhisattvas, learning the Buddha’s Way is a gradual process, but it is best to continue to advance further; we cannot take it slowly. Most importantly, we must not continue to violate [precepts]. We learn the Buddha’s Way to help our state on mind continually remain in a state of tranquility and clarity. This shows we are upholding all of the precepts, not only one. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
