Episode 1109 – Teaching the Dharma According to Capabilities
>> “The provisional and the true are inconceivable. The Dharma is beyond speech and thought, yet it must still be spoken and thought of. We must go along with the world and provide what [sentient beings] enjoy. If we are not accommodating, slander will surely arise.”
>> “He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, ‘The World-Honored One is truly unique'” >> “He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”
>> So, “Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If they are not accommodating, slander will surely arise.”
>> He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.
>> He accommodates the many kinds of seed-natures in the world: He skillfully accommodates sentient beings in the world and their many different kinds of natures.
>> Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If They are not accommodating, slander will surely arise.
>> With skillful understanding and views [He] teaches them the Dharma: He uses His wisdom of skillful means to teach sentient beings all kinds of Dharma. Sentient beings are not the same; their seed-natures are each different, so He adapts to capabilities with skillful means.
>> To remove sentient beings’ greed and attachments in all places: The Tathagata used all kinds of Dharma to remove sentient beings’ attachments in every place. The nature of sentient beings is that they are greedy and attached in all places. Because the Buddha is compassionate, He applies medicine according to the illness, removing all kinds of poisonous roots in all places.
>> If they have attachment to existence, He leads them to remove it and enter emptiness. If they have attachment to emptiness, He leads them to remove it and enter the Middle Way. If they have attachment to the Middle Way, He leads them to remove it and enter Buddha-wisdom.
>> If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them. If they are attached to Nirvana with remainder, He uses the Tathagata’s understanding and views to free and deliver them. After continuing on like this, they can start to go among and be in harmony with people. To the fullest extent of the power of our vows, we never abandon sentient beings. We inspire ourselves and remove our own boundless afflictions.
“The provisional and the true are inconceivable.
The Dharma is beyond speech and thought,
yet it must still be spoken and thought of.
We must go along with the world and provide what [sentient beings] enjoy.
If we are not accommodating,
slander will surely arise.”
Do you understand? “The provisional and the true are inconceivable.” In the Buddha-Dharma, there is the provisional and the true. “The provisional” refers to skillful means. “The true” refers to the true Dharma. When the Buddha taught for more than 40 years, did He really only use skillful means, or did He teach the true Dharma? This is inconceivable! It was due to sentient beings’ needs. Because their capabilities differ greatly, those with limited capabilities and capacities are unable to accept the true Dharma, are unable to comprehend the Great Vehicle Dharma. The Buddha, in His compassion, had no choice but to devise provisional teachings and skillful means. So, the provisional had to be given; the Buddha had to give teachings in this way. For those of limited capacities, He established limited teachings, skillful means. The “true” was for those with great capabilities. When those with great capacities were taught the true Dharma, they experienced and understood how life is suffering. They understood that suffering comes from karmic retributions created in the past. They understood that the suffering of life was not something they alone experienced. Many others are also suffering. Lifetime after lifetime, we are born to each other as parents and siblings, and when they suffer, we also suffer.
In the Sutra of Profound Gratitude Toward Parents, there was a big pile of white bones. Why did the Buddha respectfully prostrate to them? The Buddha began explaining to Ananda, “These white bones are the bones of my parents from previous lifetimes!” This is talking about our relationships; since the world is filled with suffering, everyone is suffering. We have been suffering for so many lifetimes. Upon hearing these principles of “suffering” and “causation,” we can understand it is not only about us. We know that we must eliminate suffering. For our suffering to cease, we must work hard, get rid of our own afflictions and then further help everyone else understand the principles as well, so they too can get rid of their afflictions and engage in spiritual practice upon the Path.
This is what people with great capabilities do. Hearing the same teaching of suffering, causation, cessation and the Path, those of limited capabilities think, “I am scared of suffering, and I want to engage in practice only for my own benefit.” Those with great capabilities hear and think, “I know I am suffering, but I am not the only one who suffers. Everyone is suffering. Spiritual practice is not for me to do on my own. There must be many people practicing together to eliminate all kinds of suffering.” So, with suffering, causation and cessation, we must quickly eliminate our afflictions and all engage in spiritual practice together. This is the Great Vehicle. Small Vehicle practitioners think, “I recognize suffering, and I know its source. I must hasten to eliminate my afflictions. I must quickly engage in spiritual practice.” Though hearing the Dharma at the same time, they had very different feelings. Some only form limited aspirations like that, while others formed aspirations that were infinite and boundless. So, the provisional and the true are inconceivable. It was the same Dharma, but people experience it differently.
“The Dharma is beyond speech and thought, yet it must still be spoken and thought of.” Actually, the true principles of all phenomena are intangible; they are without form. If we want to teach the Dharma, where do we begin? There is so much to the Dharma. With those of limited capabilities, if you teach the Great Dharma, they will not understand. When those of great capabilities accept the limited teachings, to them it is the same as the Great Dharma; they can accept it and awaken. This is due to everyone’s intrinsic Buddha-nature. We have always had this nature of True Suchness. If we regularly wipe clean our nature of True Suchness, this intrinsic nature, our great perfect mirror wisdom, that mirror, will naturally remain pristine. By just wiping it a little, it will reveal its purity; all conditions will be clearly distinguished in it. If your mirror is already covered by layer upon layer of filth, then it will take a lot of hard work to polish it.
This principle is the same. With our nature of True Suchness, if over dust-inked kalpas we have been listening to the Dharma and putting in hard work, then naturally our causes and conditions converge; we understand right away. The principles are really this [simple]. As for being “beyond speech,” the Dharma is truly beyond words. How can the Dharma be taught? With so much Dharma, how can it be taught according to capabilities? Can the principles truly be taught through speech? If we just keep on listening to the Dharma yet remain unwilling to accept it, then those who are indolent will remain indolent, those who are selfish will remain selfish and those with ignorance and afflictions will still have ignorance and afflictions. Then no matter how much we listen to the sutras, what would it matter? So, “The Dharma is beyond speech.” No matter how much we teach, it is the same.
“Yet it must still be spoken.” If we do not teach the Dharma, then how will the Dharma ever be shared? Those who do not know, who never received the Buddha-Dharma in the past, those whose opportunity had not yet come, people like this, need the Buddha-Dharma to be transmitted. It must be passed down continuously. So, the Buddha-Dharma must be spoken; it must be taught. Thus, though it fundamentally cannot be spoken of, for the Buddha-Dharma to be transmitted, we have no choice but to teach it. Some listen earnestly and accept it, then apply it in their daily living. Because of people like this we must teach it. We do not do it only for those who are indolent, and then stop if they do not listen. It is not like this. For those who are indolent, whether we teach or not make little difference, but for those who are diligent, we must teach it, because they will listen. They can greatly increase their wisdom and greatly increase their knowledge. This requires them to experience and understand.
So, “It is beyond thought, yet it must still be thought of.” You have heard so much Dharma, but have you taken it to heart? Where do you put it? You have heard so much Dharma, but upon hearing it, where do you put it? Where do you draw it out from? The principles are inherently formless and intangible. They do not need to be put anywhere, because they have always been there. They arise from the nature of True Suchness. Our nature of True Suchness is the Buddha-nature. It comes from the home of all Buddhas. The home of all Buddhas is inherent in everyone. Where do we put [the teachings]? Those who are dedicated will still return to the home of all Buddhas. So, “It is beyond thought, yet it must still be thought of.” The principles fundamentally exist forever. After we listen to and take them in, it is up to us to put them into practice. They came from Bodhi, and we must put them into practice to return to the home of all Buddhas and enter the Bodhi-path. This is what we aspire to. Then our every thought is of truth, of true Dharma. Our every step is upon the Bodhi-path. This is the path of the One Vehicle. Thus, “It is beyond thought, yet it still must be thought of.” From the formless Dharma, we pave a path with love. For all beings to be able to walk this path, don’t we need to work even harder and always be mindful?
Only with the Dharma can we go along with the world. “We must go along with the world and provide what [sentient beings] enjoy.” The Buddha comes to the world, and for dust-inked kalpas. He has always gone along with the world to provide what [sentient beings] enjoy. What kind of Dharma is of interest to sentient beings? Is it the Small Vehicle Dharma? Is it the sheep-cart? Do they take joy in the sheep-cart? Or, as Solitary Realizers, do they take joy in the deer-cart? Is this how it is? These are the Small Vehicle. Yet, the Buddha was always tireless and over many lifetimes accommodated sentient beings. The ground of sentient beings’ minds needs seeds of goodness planted in it. This depends upon the size of this ground. If this patch of ground is large, then many seeds can be sown there. If this patch of ground is small, then only a few seeds can be sown. So, we must go along with what sentient beings enjoy. Some enjoy listening to the Dharma, while others enjoy putting it into action. Listening and then putting it into action is best. Then we become replete in blessings and wisdom. If we do not go along with sentient beings and only keep teaching the Great Vehicle Dharma, only keep telling them, “You must put it into practice,” they cannot move, yet we keep telling them to walk forward.
In the Chapter on the Parable on the Conjured City there was a group of people who said, “We are weary. The road is still so long. We don’t want to walk any more. We have already passed through so many dangers, and the road that lies ahead is very long. There may still be many dangers ahead. We are exhausted; we will not keep walking.” The guiding teacher had to patiently guide them. “Look, a conjured city lies nearby. You can make it out through the haze. It is not far now. You must continue on ahead.” This was how he earnestly went along with sentient beings’ capabilities. If we do not go along with them, they may give rise to afflictions; then slander will surely arise. Once afflictions arise, for them to calm their minds again will not be easy. When afflictions arise, nothing goes smoothly; everything becomes stuck. Clearly this is the Dharma, yet they use it to store up afflictions. This is sentient beings’ foolishness! The Buddha had to earnestly guide sentient beings, and He taught us to form great aspirations and make great vows. With this aspiration, He hoped everyone could go among the people to transform sentient beings and not give rise to discursive thoughts of slander. Therefore, the Buddha had to be very careful about the way He taught the Dharma to others.
Next, in the previous passage it says,
“He prostrated with his head at the Buddha’s feet and then sat down to one side. He gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant. He then gave rise to this thought, ‘The World-Honored One is truly unique His actions are rare.'”
We know that the Buddha had, over dust-inked kalpas, patiently taught for sentient beings’ sake. Indeed, this is not a simple matter. Over lifetimes He had been accumulating all virtues; these required a long time to accumulate. In facing sentient beings, “The Dharma is beyond speech yet must be spoken; it is beyond thought yet must be thought of.” He mindfully went along with what all sentient beings in the world enjoyed. He worried about sentient beings in case some committed slander and created karma. That is how thoughtful He was! He was extremely considerate; He considered so many things on sentient beings’ behalf. So, the Buddha’s virtues, the Buddha’s myriad virtues, lead us to give rise to a sense of respect.
Purna Maitrayaniputra was filled with this kind of respect. He “arose from his seat,” came before the Buddha. “He prostrated with his head at the Buddha’s feet and then sat down to one side.” We should all still remember how he “gazed reverently on the Buddha’s countenance, never lowering his gaze for an instant.” This means he had great respect. So, from his heart, he understood the Buddha, how, “The World-Honored One is truly unique.” It was Purna Maitrayaniputra who best understood the Buddha’s intent, so he greatly respected the Buddha. He kept thinking, “The World-Honored One is truly unique.” [What the Buddha did] was not easy! It says that His actions are rare. He was able to do this for such a long time, without ever changing. He was single-minded in His resolve, and for dust-inked kalpas, He had given for the sake of the world.
So, the next passage says,
“He accommodates the many kinds of seed-natures in the world and with skillful understanding and views teaches them the Dharma to remove sentient beings’ greed and attachments in all places.”
Purna Maitrayaniputra greatly respected the Buddha. The longer he gazed at the Buddha, the more respect arose inside of him. He understood that the Buddha acted to accommodate the many kinds of seed-natures of the world’s sentient beings. With all the sentient beings in the world, every individual has a different [seed-]nature. Some are monastics and have truly left lay life; they are very diligent. They are not afraid of hardship; they are very diligent. There are diligent people like this in the world. Some people give of themselves to others. They never spare themselves any hardship; they have no thought for themselves, so they willingly dedicate themselves this way, continually getting involved. Although they are lay practitioners, after listening to the Dharma, they transmit it, feeling that this is their duty.
This is like a group of Bodhisattvas from Taichung. They made a special trip to Hualien in order to visit the Jing Si Hall. The Jing Si Hall has a 50th Anniversary Exhibit, looking back over our past. It had already been laid out then.
They came from so far away, this group from Taichung, in order to see it so they could set up a similar exhibit in Taichung. They came to see if everyone could pool their wisdom to help, to see whether they could use this one as a base on top of which to display Taichung’s uniqueness. Our exhibition in Hualien showcases the overall teachings. In their branch office, they wanted to exhibit their region’s qualities. From the overall teachings, they wanted to show how they had served others in their own area, how the Living Bodhisattvas there exercised their potential for goodness, how they delivered sentient beings and how they interacted with people and went among them. This was why these volunteers came from far away.
Tzu Chi volunteers also returned here from Germany. They returned here to Taiwan to tell me about their recent experiences in Serbia. Syrian refugees are passing through Serbia. The Serbian government was encouraged by the United Nations, who told them, “You too need to take in some refugees, to give them residence in your country.” Refugees have been fleeing everywhere; they already have no idea where they are going. The country of Serbia has never been well-off. They were only willing to open their borders in order to let [the refugees] pass through; they lacked the ability to let them stay there. Yet, the United Nations prevailed upon them, saying if they did not allow these people to remain there, if they did not let them settle there, there was really no where else for them to go. So, this country began accepting a few of these refugees, ut they were very worried about how they would help them settle and how they could provide for their lives. So, they appealed internationally, and we were also asked, “Can Tzu Chi make an effort to help the refugees?”
So, before Mr. Zhong Jia-long went back to Germany, he told me of the ways they were trying to help. Before they had returned to Taiwan, Tzu Chi volunteers from many countries in Europe had already met together and finished preparations. They had first tried to help those refugees still en route. The weather had been very cold there, and they had been fleeing for a long time. We quickly distributed 10,000 full sets of winter clothing to them for both adults and children, from hats for their heads to long underwear for their bodies, from overcoats to gloves, to shoes and socks, as well as nutritional supplements.
Serbia’s request of Tzu Chi volunteers was, “Don’t buy things from outside Serbia. Please buy everything here in Serbia.” What they meant was, “Don’t spend your money outside Serbia. Let us earn that money here in Serbia.” I said, “As it should be. Serbia’s economy is not very good either, and we will not have to pay import taxes. Buying the goods locally is a very good idea.” And then? The country was going to accept some refugees and was already planning for several refugee camps, but the camps were still empty. What was it they needed? I told them, “When you go, all of you will gather together there for two to three weeks. Try to understand the materials available and whatever else you can about that place. Then we will see how to handle the situation.”
See how far they are from Taiwan, these Taiwanese businessmen who emigrated to foreign countries. They too have returned to Taiwan to take refuge with me; they will shoulder the responsibility of sowing seeds in those foreign countries. There are so many of these people! Since they are there [in those countries], they could all come together there. Tzu Chi volunteers from those different countries all came together. Because there were not enough [in each country], they all gathered together. Some are from rich countries where people do not give for sentient beings’ sake, yet they were also willing to do so. They hoped that they too could give to others, no matter how far they had to go, even if they had to take planes, then transfer to trains and buses. Though they might have to go far, they too wished to become Living Bodhisattvas, to be able to personally give to others. Because of this, Tzu Chi volunteers from seven or eight countries gave to others with their combined strength. But in our Jing Si Dharma-lineage, the ways we provide relief must be uniform. Thus, though they contribute effort in that place, their spirit and philosophy still move in the same direction [as everyone]. So, they had come back to ask about these things. They came from such faraway places. These are Bodhisattvas.
“It is beyond thought, yet it must be thought of.” Actually, if all of us only act on our own, our strength will be dissipated. Even with the same loving hearts, if we do not unite and synchronize our strength, then it will be scattered. In short, as Buddhist practitioners we must learn how to “accommodate the many kinds of seed-natures in the world.” As those learning the Buddha’s teachings, with all these different kinds of natures, we want to bring them all back together to be the one Buddha-nature. In the world there is suffering caused by all different kinds of causes and conditions. When causes and conditions come together, karmic retributions manifest and people suffer. Bodhisattvas share in sentient beings’ suffering; they share in their pain. So, those Bodhisattvas all came together and went to help those suffering people. This is “accommodating the many kinds of seed-natures in the world.”
Every individual’s nature is different. Everyone’s karmic causes and effects are different. So, “With skillful understanding and views, they teach them the Dharma.” This is what Buddhas do. Sentient beings find themselves in all kinds of different situations, so Buddhas must use many different kinds of skillful means in order to teach them, in order to teach the Dharma in the world. He “removes sentient beings’ greed and attachments in all places.” Sentient beings’ suffering results from desire. It is greed and attachment that create the world’s suffering. Think of all those sentient beings fleeing, all those refugees. Wasn’t the place they lived a result of their circumstantial retributions in that country? Circumstantial retributions brought them there. When sentient beings’ collective karma converges and causes and conditions come together, then there will be people who give rise to the single thought [leading to suffering]. As it says in Emperor Liang’s Repentance, when the leader angers, corpses are everywhere. If a leader gives rise to a single evil thought, it can plunge the whole country into chaos, into war and so on, so there will be no peace and many deaths and casualties.
This is how, in the space of a thought, sentient beings create all kinds of different causes and conditions. This is with “greed and attachments in all places.” Sentient beings’ greed and attachments is found in all kinds of places. Wherever it may be, when there is great greed and attachment, entire countries can fall into chaos. When a country falls into chaos, the casualties will be severe. On a smaller scale, it can affect a community. When greed and attachment arise and ignorance asserts itself, a community can be thrown into chaos. On an even smaller scale these can affect families. So, it happens in different places. On a large scale, this can affect the international community. On a more moderate scale, it can affect a nation and its society. On a smaller scale this can affect families and even the mind; there is greed and attachments in all places. This is the state of the world.
So, “He accommodates the many kinds of seed-natures in the world.” There are so many kinds of seed-natures in the world. “He skillfully accommodates sentient beings in the world.” The Dharma must accommodate sentient beings in the world and “their many different kinds of natures.”
>> He accommodates the many kinds of seed-natures in the world: He skillfully accommodates sentient beings in the world and their many different kinds of natures.
There are so many different kinds. Every sentient being, every person, has a different kind of nature. Humans have their own nature as do cows, horses, pigs and so on. Other sentient beings all have their own natures. In brief, there are many different kinds of living sentient beings; there are so many kinds of living beings, and each has their own unique nature. So, we should be mindful in trying to experience this. The Buddha put so much effort into teaching us.
>> Buddhas and Bodhisattvas accommodate the many kinds of seed-natures of sentient beings in the world and manifest appearances to bequeath teachings. They provide what sentient beings enjoy. If They are not accommodating, slander will surely arise.
Buddhas and Bodhisattvas accommodate sentient beings. Whatever your nature may be, they will accommodate your particular form, accommodate your mindset in teaching you. Accommodating your form means they follow sentient beings through the Five Realms and four forms of birth. They always manifest an appearance in order to give teachings. The capacities of their minds are so great, yet sentient beings’ are still so limited. So, they must come down from above. Buddhas and Bodhisattvas are so great; their minds encompass the vast universe. They are like clouds above that rain down the. Dharma which nourishes sentient beings. This is how they all teach. So, “[They] provide what sentient beings enjoy.” According to what sentient beings’ capacities can accept, they use that method in order to devise teachings, following what sentient beings enjoy. So, “If they are not accommodating, slander will surely arise.” We just talked about this.
So, “With skillful understanding and views. [He] teaches them the Dharma.” To accommodate sentient beings, Buddhas and Bodhisattvas must establish all kinds of skillful understanding and views in order to teach them the Dharma. So, “Sentient beings are not the same; their seed-natures are each different.” Therefore, they must be accommodating.
With skillful understanding and views [He] teaches them the Dharma: He uses His wisdom of skillful means to teach sentient beings all kinds of Dharma. Sentient beings are not the same; their seed-natures are each different, so He adapts to capabilities with skillful means.
They must use skillful wisdom, skillful and clever wisdom, to give all kinds of teachings to sentient beings. This is how all Buddhas and. Bodhisattvas come to the world.
Purna Maitrayaniputra, as we mentioned before, had already reached the state of Bodhisattvas. To assist at the Dharma-assembly and help deliver sentient beings, he likewise humbled himself to be together with people of lesser capabilities. He was in fact a Bodhisattva. He too accorded with the capabilities of sentient beings in this way, living among them to listen to the Dharma, teach the Dharma and transmit the Dharma. In this way, he “removes sentient beings’ greed and attachments in all places.”
To remove sentient beings’ greed and attachments in all places: The Tathagata used all kinds of Dharma to remove sentient beings’ attachments in every place. The nature of sentient beings is that they are greedy and attached in all places. Because the Buddha is compassionate, He applies medicine according to the illness, removing all kinds of poisonous roots in all places.
The Tathagata uses all kinds of teachings to remove the greed and attachments of sentient beings in all places. Being attached in all places is the nature of sentient beings. This is how sentient beings are. In every place, no matter what type or form of sentient being, they all have their attachments.
Sariputra, in a previous lifetime, was once a poisonous snake who would bite people. This snake was also very firm in his opinions. Others pressed him and said, “If you don’t take back your venom, then the king cannot be saved! Since I already bit him, there is no way I will take it back. I would rather crawl into a fire!” Nowadays we say, “If you are bitten by a snake, you must look carefully to see what type of snake it is.” This is because the anti-venom is specific to the type of snake. When bit by a poisonous snake, the type of snake and the type of venom they have determines the way to treat it. It is the same principle. Nevertheless Sariputra, in his previous life, was in fact that attached. If he was not willing, that was the end of it. You see, sentient beings are like this. For the different kinds of sentient beings, He needed “to remove sentient beings’ attachments in every place.” No matter the kind of sentient being, all have their attachments. This is the nature of sentient beings, not just humans. All living beings have them.
“Because the Buddha is compassionate, He applies medicine according to the illness,” according to sentient beings’ spiritual illnesses and their natures. Their illness may be having a bad temper. Sentient beings’ minds have these kinds of problems or illnesses, so the Dharma-medicine must be used to treat them, “removing all kinds of poisonous roots in all places.” Sentient beings’ afflictions and ignorance are just like poisonous roots. How can we remove them? As long as we still have discursive thoughts, still have afflictions, listening to the Dharma will lead to slander. In our associations with others, even the slightest things cannot be resolved. This is just like having poisonous roots that cannot be removed.
“If they have attachment to existence, He leads them to remove it and enter emptiness.”
If they have attachment to existence, He leads them to remove it and enter emptiness. If they have attachment to emptiness, He leads them to remove it and enter the Middle Way. If they have attachment to the Middle Way, He leads them to remove it and enter Buddha-wisdom.
Actually, everything is empty. We must not be attached to existence, but once we reach the teachings of emptiness, people became attached to them as well. “If they have attachment to emptiness” they think, “Since everything is empty, why should I continue listening to the Dharma? What more is there for me to do?” For this type of person, the Buddha quickly “leads them to remove it and enter the Middle Way.” With the Middle Way, in “emptiness” there still is “existence.” Yet, having led them out of emptiness into wondrous existence, they become attached to the Middle Way. They have these kinds of attachments. “I must stick to the Middle Way. I must hurry. All I wish to do is to listen to and teach the Dharma. But sentient beings are suffering! You have the means to reach out your hand and save them. You must draw near to sentient beings!” Yet, they just remain attached. They just linger here. For people like them, the Buddha “leads them to remove it and enter Buddha-wisdom.” We must not have attachments. We must enter Buddha-wisdom.
“If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them.”
If they are attached to the burning house of the Three Realms, He uses the skillful means of the Small Vehicle to save and deliver them. If they are attached to Nirvana with remainder, He uses the Tathagata’s understanding and views to free and deliver them. After continuing on like this, they can start to go among and be in harmony with people. To the fullest extent of the power of our vows, we never abandon sentient beings. We inspire ourselves and remove our own boundless afflictions.
This is the Buddha’s method. If people are attached to the Three Realms, He says, “Know that in the desire realm there is much suffering, so you must go from the form realm toward the formless realm. Practice until you reach there.” The Buddha also told them, “You only seek your own awakening, so you still remain in the Three Realms. The Three Realms are like a burning house.” So, through the parable of the burning house, “He uses the skillful means of the Small Vehicle to save and deliver them.”
But using the sheep-cart and deer-cart only for their own awakening is incorrect; “If they are attached to Nirvana with remainder” those [Hearers and] Solitary Realizers of the sheep- and deer-carts, “He uses the Tathagata’s understanding and views to free and deliver them.” He used the Three Vehicles as a means of teaching them step by step.
“After continuing on like this, they can start to go among people.” Only by continually leading them like this, by teaching them step by step, can they be in harmony with the people. We know we must get rid of our afflictions, and having gotten rid of our afflictions, we must make the Four Great Vows. “I vow to deliver countless sentient beings.” So, we “go among and be in harmony with people to the fullest extent of the power of our vows.” Doing whatever we can, using all our mental and physical strength, we vow to deliver countless sentient beings. We never abandon sentient beings. “We inspire ourselves and remove our own boundless afflictions. We vow to attain unsurpassed Buddhahood.” To eliminate afflictions and attain Buddhahood, we must be very determined.
Since in our spiritual practice, we have made these great vows to deliver sentient beings, we must eliminate our afflictions. So, we must eliminate our afflictions. Our goal is the attainment of Buddhahood. This is why we must move forward step by step. We may fear not starting, or fear starting and then stopping, but we should not fear not reaching our goal. So, we must be truly diligent in listening to the Dharma. We must not only listen, but also walk upon the Bodhi-path. So, let us always be mindful!