Episode 1227 – With Firm Faith, We Abide With the Buddha
>> “Only through sincere and firm faith in the path will we put in the effort to follow our vows to engage in spiritual practice. Those who uphold the Dharma in this world persevere in passing on that which all Tathagatas protect. This means that those who can uphold and expound this sutra are practicing great patience. They are covered by the Tathagata’s clothing which conceals all evils of sentient beings.”
>> “Medicine King, you must know that after the Tathagata enters Parinirvana, for those who can write, uphold, read, recite, make offerings and expound the sutras to others, the Tathagata will cover them with robes. Now they will also be safeguarded by all Buddhas in Their respective directions.”
>> “These people have the power of great faith, the power of aspirations, as well as the power of all good roots:” These people who expound the sutra are replete in the power of great faith and form aspirations to exercise their power to make great vows.
>> The power of faith: This means that because they [learn] deeply, they give rise to faith and understanding. They rejoice in seeking the Dharma and thus give rise to faith. Because of their faith, they attain clear and pure minds. With their own firm faith, they can inspire others to give rise to faith. This is the power of firm faith.
>> The power of aspirations: This means being replete with the aspirations to accept and uphold this sutra. Since their aspirations are great and firm, they exercise their ability to benefit others. This is the power of aspirations. Being willing to accept and uphold this sutra.
>> The power of all good roots: This refers to the roots of faith, thought, Samadhi and so on. They come to have faith in this sutra themselves and are unwavering. They can transform others, enabling them to have faith in this sutra. Their faith is as unwavering as a root, thus it is known as the power of good roots.
>> You must know that these people will abide together with the Tathagata: All Tathagatas abide in the ground of tranquility and cessation of the One Vehicle. Now these practitioners peacefully abide in the treasury of the ocean of merits and virtues of the Lotus [teachings]. Thus it says “abide together.”
>> Abide: This means to live peacefully. The Tathagata takes the three virtues of the Dharmakaya, liberation and prajna as the Great Nirvana. These are the Buddha’s three secret and essential teachings, in which the Tathagata peacefully abides.
>> “Those who accept and uphold this sutra abide peacefully together with the Buddha in this secret and essential treasury. Thus it says that they ‘abide together.'”
>> Thus, “The Tathagata will stroke their heads with His hands. Hands” signify provisional wisdom. “Heads” signify the truth.
>> “The Tathagata expounds the meaning of skillful means. Those who enter the ultimate path of the One Buddha Vehicle will have their heads stroked by His hands.”
>> Stroking the head is what seniors do toward their juniors to show comfort, care and support. The practitioners’ heads represent true wisdom. The Tathagata’s hands represent provisional wisdom. They resonate with the Way. Thus it says “stroke their heads.” This means bestowing predictions on them.
>> “Strokes their heads with His hands” means “The Tathagata wields wisdom of skillful means as His hands.” So, “Those who accept and uphold this sutra are all within the Tathagata’s embrace.”
“Only through sincere and firm faith in the path
will we put in the effort to follow our vows to engage in spiritual practice.
Those who uphold the Dharma in this world
persevere in passing on that which all Tathagatas protect.
This means that those who can uphold and expound this sutra
are practicing great patience.
They are covered by the Tathagata’s clothing
which conceals all evils of sentient beings.”
What is faith? “Faith is the source of the path, the mother of all merits.” All of us understand this phrase, but do we really have deep faith? This faith must [fill] our heart; only then can we successfully pave our heart’s path, the Bodhisattva-path. So, we must have “sincere and firm faith in the path. Sincere” means to be very earnest, sincere and firm in the path. Are we sincere and firm, certain in our direction and in our faith? Only when we have firm faith can we put effort into our vows for spiritual practice. In our spiritual practice, we must be aware of time, space and human relationships. Most important is for us to [pay heed to] time. No matter where we are, time is always passing us by, second by second.
Legend says that when the ancient Qin emperor built the Great Wall, he wished to build this wall to obscure the sun and moon, to lengthen time a little, to increase his lifespan a little. Is this possible? Actually, this is just an ancient legend. The Great Wall was in fact a protective wall built to keep out invaders. Whether the Great Wall was built to protect the motherland or to have a certain space cut off from the effects of time, neither of these things were possible. The Great Wall was built to protect the motherland, but from ancient times until today, has there been any person who is immortal? Many times in the past, many times, the world has undergone turmoil. It is always the same; the human mind cannot be controlled and neither can time. Yet, the passing of time is a natural law; the minutes and seconds forever pass by. In this world, wherever you may be, as long as you live upon Earth, time will always remain the same.
The same applies to our relationships with others. Whether we thoroughly comprehend the principles or remain foolish and ignorant is a matter of our environment. For mankind in the past, ethics and morality was considered common sense; these were part of the order [of society]. However, people’s relations have now changed. To speak of any morality in this day and age is very difficult! Nowadays, everyone only knows how to argue, how to rebel against the principles. This happens a lot in today’s world. This is different from the past. So we say that, in this era, people’s minds have changed. This is what has thrown this age into disorder and what has caused the natural world to become so polluted. Humans have polluted the air. This air pollution has created imbalances in the four elements. It is humans who is responsible for this. These changes have been due not only to the increase in the human population, but to the way that peoples’ minds have changed. So, we must return to the way we were before. All of us need to have faith, to faithfully accept the true principles and return to the path that we should take.
The path we should take is the Bodhisattva-path. The path to the enlightened nature intrinsic to all of us is none other than the Bodhisattva-path. This is the path to realize our awakened nature. “Only through sincere and firm faith in the path will we put in the effort to follow our vows to engage in spiritual practice.” Right now, we need to hasten. Putting in effort is being diligent. What should we be diligent in doing? [In taking action to fulfill] our vows. We need to make the great vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” We must put our hearts into making these vows, the great vows, and earnestly engaging in spiritual practice. Time is fleeting; it waits for no one. We must truly put in effort and be very diligent in working to [fulfill] our vows.
Once we form our initial aspirations, we must not allow our surroundings to influence us and cause us to retreat from our aspirations. This requires putting in effort. Our vows must not be affected by small things nor by the greater environment. Whether it is the slightest of things that influences our minds or the ignorance in our greater environment that hinders our diligent practice, [to prevent these] we must always have “sincere and firm faith in the path.” We must be very sincere and be certain in our vows and in our direction as we engage in spiritual practice. This is the only way for us to truly experience the principles of life. Can’t this be done in our lifetime? It can! We can do it.
See how there are so many people now who, for the sake of the many disasters in the world and the many people in suffering, willingly dedicate themselves. They go abroad, traveling far and enduring many hardships. They are willing to go do these things. Even with the floods in China now, everyone there is so mindful. Different teams from different provinces are right now divided into groups, hurrying to assess the disaster areas while at the same time distributing aid. It has been more than ten days. The flooding caused by Typhoon Nepartak in China has been going on for over 10 days now, but still they are there, fanning out through the many villages. They have all come from very far away to gather together like this. “You take three days; I’ll take five.” Taking turns like this, they are working in a relay of love as they carry out the disaster relief.
It is like this in Fujian. In Wuhan they are likewise continuing the relief. In the US as well as in Malaysia, there have also recently been severe floods. Likewise, volunteers have formed groups to go to assess the disaster areas and so forth. There is also Ecuador. Since the (April 2016) earthquake, already more than two months have passed. During the first month, we were mostly involved in emergency relief. We used a Cash for Relief program to help them first [clean up] their cities and provide them a stable livelihood, even if only temporarily.
Now, a month later, [our volunteers] have again taken action. They wish to continue mid- and long-term planning for how to bring people stability for the future. When it comes to their long-term living situation, how can we help them [rebuild their homes] so they can have stability for generations to come in the places where they live? There is also the children’s education. This is all a very large undertaking. So, by now they have already begun appropriate preparations. Our Taiwanese media [volunteers] and our staff at Da Ai TV along with experienced [Taiwanese] Bodhisattvas and volunteers from the US and South America have now gathered together again. They are beginning to prepare today. They have gone from Taiwan to meet in the US. After meeting and finishing the preparations, they will then go from the US to Ecuador.
Think about it; these Living Bodhisattvas have formed these aspirations. After forming aspirations, they put in effort to follow their vows. Having formed aspirations, the path they take is the Bodhisattva-path. [Those who are] on the Bodhisattva-path believe in the true principles of the world. Bodhisattvas arise in response to human suffering and benefit others, creating great, blessed affinities with sentient beings. They are certain in their direction; they want to follow this path. Therefore, they diligently advance. Following their vows, they practice on this path, the Bodhisattva-path. This is how we engage in spiritual practice today.
This is because our era is different from past eras. In the era of the Buddha, people still did not understand the principles. After the Buddha attained enlightenment, He realized that everyone intrinsically has Buddha-nature. That Buddha-nature of True Suchness exists as one with everything in the world. It is one with nature; “His heart encompasses the endless void and the boundless worlds within it.” This is being one with all life on Earth. Everyone in the world is part of a single family. We should use our power of love to help others. This is called practicing on the Bodhisattva-path.
In the Jataka Sutra on the Buddha’s past lives, in order to save people, the Buddha, lifetime after lifetime, helped others without regard for His own life. There are many stories like this in that sutra. This was the course of His spiritual practice. It tells of the relations the Buddha had with His disciples in past lives and of the sacrifices He made for sentient beings throughout the process of His spiritual practice. However, He was only one person and could only help one person at a time. So, He had to, lifetime after lifetime, spread the principles to people universally so that, instead of [Him helping] one at a time, everyone would be able to come together to serve.
Thus, when a group of Bodhisattvas in the world find they lack sufficient manpower in one place, they will gather people from second place. If the manpower there is still not enough, those from a third place will gather. They come together from different counties and provinces, and if that is still not enough, those from other countries come to support them. This is because the world’s Bodhisattvas share the same aspiration. They share the same path. The Buddha hoped this would happen in the future, so during His own era, that era more than 2000 years ago, He incessantly appealed to others to give rise to great Bodhicitta and walk the Bodhisattva-path. He taught all His disciples that all return to the Bodhi-path. This was the Buddha’s intention.
Isn’t this what we are doing now? Ecuador originally had no Tzu Chi volunteers, but when it was struck by disaster, Tzu Chi volunteers from abroad, from the US and South America, got involved there. Volunteers went from Taiwan, and even a young person from France joined in the relief efforts there. Though of different ethnicities and nationalities, everyone nevertheless had the same purpose in going to Ecuador together. You see? Isn’t this what the Buddha had in mind more than 2000 years ago, hoping we would pass this Dharma down to later generations?
Not too long ago when there were floods in France, similarly, Taiwanese people living in France, Germany and the United Kingdoms as well as many other countries, these Tzu Chi volunteers all crossed the borders to gather in France to provide relief after the floods. This all happened very recently. Clearly the Buddha-Dharma can unite everyone through a common ideal and brings them together in Tzu Chi. Bodhisattvas from different countries, whenever something happens, single-mindedly come together with a common aspiration. With their vows and effort, they are very brave and diligent. “Putting in effort” means bravely advancing. With this courage and diligence they act according to their vows to dedicate themselves and engage in spiritual practice. This is our present spiritual training ground.
Our entire planet, every country in the world, is a spiritual training ground for Bodhisattvas. So, “Those who uphold the Dharma in this world persevere in passing on that which all Tathagatas protect.” Where do these principles come from? Everyone shares the same resolve, willingly giving to others. Where do these principles come from? From upholding the Dharma. The Dharma that the Buddha taught 2000 years ago has been continuously passed on. They uphold this Dharma in the world, bringing the Dharma into the world and ensuring that it continues forever. This is how they rely on the Dharma. Wherever they are, these people who are still now helping others, caring for people and providing disaster relief are all wearing [Tzu Chi’s] blue and white uniform. Though in different countries, they all wear the same uniform. As they go to different places to aid those suffering from different disasters, they are all in the same organization. They have taken the same teaching to heart and are all serving in this way.
Where does this Dharma come from? It is “that which all Tathagatas protect.” The Great Vehicle Dharma is what all Tathagatas protect in their heart. This Great Vehicle Dharma is something people have passed down lifetime after lifetime. This is why we have this Dharma that can unite everyone’s heart in helping others in the world. They are not just helping others materially, but are transmitting the Dharma at the same time. This is the same principle. When providing emergency relief, whether in Fujian or now in Wuhan, after helping them with material relief, they take the opportunity to teach them about recycling, about how to safeguard the earth. The constant occurrence of natural disasters is related to many environmental principles. They take the opportunity to teach these principles, to let people know how they can reduce waste, how to cherish the things [they have] and how to do recycling work. These may seem like very simple teachings, but their effect is very significant. They can protect the earth and save sentient beings. These are true principles; they are Dharma.
So, “This means that those who can uphold and expound this sutra are practicing great patience.” To know and uphold this sutra, to be willing to accept a teaching like this, one must cultivate the practice of great patience. Yesterday, listening to our Suzhou Bodhisattvas share with us how they listen to the Dharma, I was very moved! The distances are great there. The time they listen to the Dharma every morning is the same as it is for us here, but the locations where they can listen are much fewer than what we have here in Taiwan. For them to reach the our Suzhou campus takes over an hour’s journey by bus.
In the winter, it is very cold there. They have frost and snow, or wind and rain. For the sake of hearing the Dharma, they still go out, whatever the weather may be, to wait for the night bus. When I say the night bus, I mean a bus that runs before 4 am. In this way, they are able to gather there. Some people took on the task of driving a Bodhisattva-car, a great white ox-cart that was specifically to bring Bodhisattvas to the office. They have to leave a bit past 4 am.
We can imagine, listening to them, how diligent and dedicated they are. There is also a child who is 12 years old. Seeing his mother go out every day to listen, [he thought], “What is it she is listening to that she is so passionate about?” That child now goes together with his parents to listen to my teachings. At 12, he takes in the Dharma the hears. He not only takes notes but also draws pictures. He is able to take [the teachings of] the sutras, such as the 37 Practices to Enlightenment, and draw pictures of them. This is amazing! There is a nine-year-old who does the same. They persist in following their parents, braving the elements to listen to the Dharma.
We also heard about their relief work, the charity work and long-term care that they do. They have followed some cases for six or seven, even eight or nine years! They have now started doing recycling work. The things these Bodhisattvas are doing are all very moving. In that place, they persist in listening to the Dharma, and after hearing the teachings, they firmly uphold their spiritual aspirations. This requires long-lasting dedication.
Giving, precepts, patience, diligence, Samadhi and wisdom, these six practices, all require great patience. They must endure the weather, nature’s elements, and getting up so early in order to travel so far. They must persevere against both tangible and intangible [obstacles]. To persevere like this requires great patience.
So, “They are covered by the Tathagata’s clothing which conceals all evils of sentient beings.” They are covered by the Tathagata’s robes and [receive] the Tathagata’s praise and the Tathagata’s teachings. When we adhere to the teachings of the Tathagata, like we said yesterday, we are children born from the Buddha’s speech. We are all like the Tathagata’s children. When the Tathagata stretches out His arms, He gathers us all together and covers us with His robes, hiding our evils. He changes sentient beings’ evils, helping us turn them into thoughts of kindness. Thus, we must be mindful and have faith in our understanding of the Dharma. “Faith is the source of the Way and the mother of all merits.” We must be firm in our faith, certain in our direction and put in the effort in practicing our vows. Only then will we be able to step by step advance forward.
The previous sutra passage said,
“Medicine King, you must know that after the Tathagata enters Parinirvana, for those who can write, uphold, read, recite, make offerings and expound the sutras to others, the Tathagata will cover them with robes.”
This gives such a warm feeling. The Buddha holds sentient beings very dear. As long as we put our hearts into advancing, the Buddha will always hold us dear. “Now they will also be safeguarded by all Buddhas of other worlds.”
This is not just [speaking of] Sakyamuni Buddha but of all current Buddhas in other places as well. Do you remember? The 16 princes attained Buddhahood at the same time in the ten directions. They are now still in other worlds, doing the same what all Buddhas safeguard is the True Dharma of the One True Vehicle. This is what all Buddhas in all worlds safeguard; They willingly dedicate themselves and give of themselves for others. This is not the case only for Sakyamuni Buddha; the Buddhas of other worlds safeguard this as well.
The next passage says,
“These people have the power of great faith, the power of aspirations as well as the power of all good roots. You must know that these people will abide together with the Tathagata and the Tathagata will stroke their heads with His hands.”
The Tathagata not only covers us with His robes, He strokes our heads with His hand. This indicates that we have comprehended and resonated with the Buddha’s intent. For the Dharma safeguarded by the Buddha, we can overcome all kinds of difficulties to accept, uphold, read and recite it. Having drawn close to the Buddha’s heart, we have the same intent as the Buddha. So, [we take on] the Buddha’s spirit of safeguarding [this sutra]. Thus it says, “These people have the power of great faith.” We must have the power of great faith as well the power of vows in order to cultivate our good roots. Our good roots must be cultivated through the power of great faith and vows. Only in this way can we put in effort to advance.
Those who expound the sutras have the power of great faith and the power coming from forming great vows. They must have the powers of faith and vows.
“These people have the power of great faith, the power of aspirations, as well as the power of all good roots:” These people who expound the sutra are replete in the power of great faith and form aspirations to exercise their power to make great vows.
“The power of faith” refers to how, “Because they [learn] deeply, they give rise to faith and understanding.” Only with the power of faith are we able to truly deeply penetrate [the Dharma]. Only then can we realize the wondrously profound Buddha-Dharma. After attaining realizations, we “rejoice in seeking the Dharma and this gives rise to faith.” The more we experience, the more we are willing to delve deeper. “Rejoicing” means being more than willing. The more willing we are to seek, the deeper we will delve into the Dharma. This all starts with the power of faith. Only through faith will we become increasingly willing and joyful. By delving deeply into it like this we also deepen our root of faith.
The power of faith: This means that because they [learn] deeply, they give rise to faith and understanding. They rejoice in seeking the Dharma and thus give rise to faith. Because of their faith, they attain clear and pure minds. With their own firm faith, they can inspire others to give rise to faith. This is the power of firm faith.
Because of their faith, “They attain clear and pure minds.” As we delve deeper, our ignorance and afflictions are stripped away layer by layer. The deeper we delve, the nearer we draw to our pure, innate Tathagata-nature of True Suchness. Thus, we have “clear and pure minds. With [our] own firm faith….” The power of our own faith grows firmer and firmer. Look at those Living Bodhisattvas. If their faith were not firm, they could not go time and again to accompany others for as long as they do. This comes from having firm faith. “They can inspire others to give rise to faith.” They not only have their own faith, they are also able to teach and guide others, to inspire faith in others. This is being firm. Only when our own aspiration is firm are we able to inspire faith in the minds of others.
Thus [we need] “the power of aspirations.” Only faith can engender the power of aspirations. It is “being replete with the aspirations to accept and uphold this sutra.”
The power of aspirations: This means being replete with the aspirations to accept and uphold this sutra. Since their aspirations are great and firm, they exercise their ability to benefit others. This is the power of aspirations. Being willing to accept and uphold this sutra.
to read and recite it, to listen to it being taught and to expound it to others, we have the aspiration to accept and uphold this sutra. “Their aspirations are great and steadfast.” [We need] powerful aspirations; we need to be willing to read and recite it and to listen to and teach it. Look at how Tzu Chi volunteers, in order to listen to the teachings, do not fear the winter cold. Even if the rain and snow froze their legs and feet straight through the soles of their shoes, they still willingly go every day without pause. They have such great and firm aspirations to listen to the Dharma. Think about how persistent they are in listening. How could I not be just as persistent in teaching?
I can hear how diligent they are. In this way we help one another maintain our determination. The person who teaches must be determined and those who listen must be diligent. We encourage one another through our mutual diligence. So, our own faith and power of vows inspire faith and vows in others. We “exercise our ability to benefit others.” In this way, we are able to benefit others. This is the strength of this sutra. This sutra was [taught] solely to strengthen our faith, so we truly must advance with courage. This is the power of aspirations.
Next it speaks of “the power of all good roots.” Besides the power of aspirations, there is also the power of all good roots. The power of all good roots refers to the roots of faith, thought, Samadhi [etc.].
The power of all good roots: This refers to the roots of faith, thought, Samadhi and so on. They come to have faith in this sutra themselves and are unwavering. They can transform others, enabling them to have faith in this sutra. Their faith is as unwavering as a root, thus it is known as the power of good roots.
Having the root of faith, we must also have the root of thought; we keep [faith] in our mind with every thought. We [must have] thoughts of faith. If even a single thought is influenced by other [people’s] ignorance and afflictions, out thoughts of faith can be interrupted and our vows be severed. So when it comes to the root of thought, our every thought [must be of faith]. Then there is the power of Samadhi; we need to have the root of Samadhi. So, a firm root of faith and power of thought are very important. Thus, we “come to have faith in this sutra [ourselves] and are unwavering.” We must be steadfast. Then we can also “transform others, enabling them to have faith in this sutra.” As we all see this, we understand.
When our own faith is steadfast, we can also influence others so they too can have thoughts of faith and the power of roots. We must be mindful and steadfast. “Their faith is unwavering as a root”; this refers to the power of good roots. Just look at a large tree. It can stand so firmly upon the earth because its roots are deep and strong. They are very deep and sturdy, so the tree does not fear wind and can stand [firmly] on the land. The principle is the same.
So, “You must know that these people will abide together with the Tathagata.”
You must know that these people will abide together with the Tathagata: All Tathagatas abide in the ground of tranquility and cessation of the One Vehicle. Now these practitioners peacefully abide in the treasury of the ocean of merits and virtues of the Lotus [teachings]. Thus it says “abide together.”
We know that whoever upholds the sutra like this, whether by reading, reciting, transcribing it, listening to it, teaching it and so forth, whoever does this with firm determination, “will abide together with the Tathagata.” They will live in the same place as the Tathagata; this is where “all Tathagatas abide.” In that place, they will permanently abide; they will live there together with the Tathagata.
This place is “the ground of tranquility and cessation of the One Vehicle.” This is the One Vehicle, the True Dharma of the One Vehicle. That is the place where we will live. Our minds, our pure, intrinsic Tathagata-nature, will be as firm there as the Tathagata’s mind. So, “Now these practitioners peacefully abide in the treasury of the ocean of merits and virtues of the Lotus [teachings]. Thus it says ‘abide together.'” Now they are all able to peacefully abide in the ocean of merits and virtues of the Lotus [teachings]. The Lotus Sutra is the Bodhisattva-path. Bodhisattvas actualize the Six Paramitas in all actions. When we earnestly persevere in this, with each experience we naturally grow in wisdom. Our wisdom becomes tempered among people. We will have merits and virtues like an ocean and draw near the Buddha’s original intent.
We will “abide” together with the Buddha. “Abide” means to live peacefully.
Abide: This means to live peacefully. The Tathagata takes the three virtues of the Dharmakaya, liberation and prajna as the Great Nirvana. These are the Buddha’s three secret and essential teachings, in which the Tathagata peacefully abides.
“The Tathagata takes the three virtues of the Dharmakaya, liberation and prajna as the Great Nirvana.” The virtue of the Dharmakaya, the virtue of liberation and the virtue of prajna are known as the three virtues. The Tathagata’s Dharmakaya
is the eternal true principles, the undefiled innate nature of True Suchness. The true principles of the world are known as the Dharmakaya. We already understand the virtue of liberation, of wondrous existence within true emptiness, a mind which is uncontaminated. When our minds are not affected by the various kinds of contamination, that is liberation. That is wisdom. Wisdom is prajna. When we attain wisdom, we are able to attain liberation and not be contaminated by afflictions. We can return to the Tathagata’s Dharmakaya, our innate nature of True Suchness. These are known as “the three virtues” or “Great Nirvana.” Actually, the principles of Nirvana lie in these.
“These are the Buddha’s three secret and essential teachings.” These three are the teachings that are safeguarded in the Buddha’s mind. When taken together, they form the Great Dharma of the Lotus Sutra, which is nothing but the Buddha’s Dharmakaya, the virtue of liberation. Within this sutra, every [teaching] contains great wisdom. These are the contents of the Lotus Sutra. Its principles are “the Buddha’s three secret and essential teachings in which the Tathagata peacefully abides.” This is where the Tathagata peacefully abides.
“Those who accept and uphold this sutra abide peacefully together with the Buddha in this secret and essential treasury. Thus it says that they ‘abide together.'”
If we can accept these teachings, we will abide peacefully together with the Buddha. We abide together with the Buddha in that place, in this secret and essential treasury. Most important are the three virtues, the Dharmakaya, liberation, and prajna. These three virtues are brought together into the One True Dharma, so we abide together with the Buddha.
Thus,
“The Tathagata will stroke their heads with His hands. Hands” signify provisional wisdom. “Heads” signify the truth.
This is an analogy. The Buddha’s wisdom is like a pair of all-capable hands that adapt to the capacities of sentient beings, be they high or low, great or limited. His all-capable hands represent provisional wisdom. “Head” represents the truth, the true principles. All thinking takes place inside the brain. We speak of forming aspirations in our heart, but it is our brains that interact with external states, so the heart and the brain must become united. In any case, “heads” represents the true principles. When our Five Roots connect with the external Five Dusts, they come together in our consciousness. This means that it is after completely absorbing all principles as well as the various appearances of the world that we create karma, which enters our eighth consciousness. [We need to] return to the ninth consciousness, our nature of True Suchness. This represents the truth.
“The Tathagata expounds the meaning of skillful means. Those who enter the ultimate path of the One Buddha Vehicle will have their heads stroked by His hands.”
Though Tathagatas teach through skillful means, these principles of skillful means serve to lead us to enter the Buddha Vehicle. The ultimate path is the Buddha’s wisdom. This is how He guides us. Our “heads are stroked by His hands.”
“Stroking the head is what seniors do toward their juniors.” Elders do this to their children and grandchildren and superiors comfort their subordinates this way to show deep care, to console and support.
Stroking the head is what seniors do toward their juniors to show comfort, care and support. The practitioners’ heads represent true wisdom. The Tathagata’s hands represent provisional wisdom. They resonate with the Way. Thus it says “stroke their heads.” This means bestowing predictions on them.
“The practitioners’ heads” are true wisdom. “The Tathagata’s hands” are provisional wisdom. Everyone has intrinsic Buddha-nature, which is true wisdom. The Tathagata uses teachings of skillful means to guide us through provisional wisdom. “They resonate with the Way.” We all have an intrinsic nature of True Suchness, we just do not know it. The Buddha used skillful means to guide us, to help us resonate with the Way of the Buddha. So, He “strokes their heads and bestows predictions of Buddhahood.”
“Strokes their heads with His hands” means “The Tathagata wields wisdom of skillful means as His hands.” So, “Those who accept and uphold this sutra are all within the Tathagata’s embrace.”
All those who accept and uphold this sutra are within the Tathagata’s embrace. “Embrace” means gathering them together between His two hands. So, He “strokes their heads with His hands.”
As Buddhist practitioners, the most important thing is to truly have deep faith without doubt. “Only through sincere and firm faith in the path will we put in the effort.” Making vows and following them to engage in spiritual practice is very important. Therefore, we must always be mindful!