Episode 1208 – Spreading the Sutras as the Buddha’s Emissaries
>> People with limited wisdom and not much learning are like a light rain with no thunder. People with wisdom but limited learning do not know the ultimate reality. It is as if they are in a great darkness. Though they have eyes, they see nothing. People with much learning but no wisdom also do not know the ultimate reality.
>> They are even able to completely accept, uphold and make all kinds of offerings [to this sutra]. Medicine King! You should know that these people willingly let go of their pure karmic retributions. After I enter Parinirvana, out of compassion for sentient beings, they are reborn in this evil world to widely expound this sutra.
>> If these good men and good women, after I enter Parinirvana, are able to privately explain to one person even just one sentence of the Lotus Sutra….
>> The Buddha called both monastics and lay people “good men and good women.” He praised them for having faith in the Buddha and listening to the Dharma.
>> If these good men and women: Those who form aspirations to teach this Dharma are like emissaries of the Buddha. These good men and women who accept and uphold this sutra will teach, practice and uphold accordingly.
>> After I enter Parinirvana, those who are able to privately explain to one person even just one sentence of the Lotus Sutra: After the Buddha passes into Parinirvana, if there are those who can privately explain to one person the meaning of just one sentence….
>> Privately explain this sutra: They are carrying out the Tathagata’s work and are emissaries of the Buddha. This is to say nothing of those who teach to multitudes of people. They have particularly large amounts of merits.
>> Privately: This means though they understand one phrase, they do not have wide learning and broad understanding of different teachings. They must not explain it to many people, as they may be asked difficult questions that they are unable to answer, thus hindering the promotion of the teachings.
“People with limited wisdom and not much learning
are like a light rain with no thunder.
People with wisdom but limited learning
do not know the ultimate reality.
It is as if they are in a great darkness.
Though they have eyes, they see nothing.
People with much learning but no wisdom
also do not know the ultimate reality.”
As Buddhist practitioners, we must cultivate both blessings and wisdom! This is something we always talk about. We must have great blessings and great wisdom. If we only have limited wisdom, and think that we have a little understanding and a little intelligence, our wisdom is still insufficient. What do we do about insufficient wisdom? We must listen more [to the teachings]. While listening, if we only listen and are not willing to form aspirations, if we are not willing to use [what we learn], it is as if there is “light rain and no thunder.”
With some wisdom, we are able to listen to the sutras. We listen to them, but do not act on them. We apply them to ourselves but not out among people. Thus, even if we have much learning, we still cannot develop our great wisdom. So, we still remain [in a state of] “limited wisdom and not much learning. People with limited wisdom and not much learning” are “like a light rain and no thunder.” There is rain, but it is a drizzle. There is no sound of thunder. This rain is almost like there is no rain at all. Because the sun is scorching hot, what the earth needs is water. Rain water is truly necessary to moisten the earth. There is only a drizzle; the hot sun is blazing hot, and the earth is in great need of water, but the rain that falls is too little. It is [like] a small rain with no thunder; no thunder means there is not a large rainfall. So, “People with limited wisdom and not much learning are like a light rain and no thunder.” They only listen, silently taking in [the teachings] for themselves. They are not willing to share this Dharma with everyone. This is having light rain and no thunder.
If “people [have] wisdom but limited learning,” they “do not know the ultimate reality.” We believe that our wisdom is sufficient, and thus we become unwilling to listen to the Dharma. If we have wisdom but are unwilling to listen to the Dharma, we will not know the ultimate reality. Despite us saying, “I understand all of the Dharma. I do not need to listen to much more. I can understand it myself. Why should I listen to someone talk about it? I can read and understand it myself. I do not need to listen to someone talk on it.” For those like this, when it comes to the sutras of the Great Dharma, the ultimate reality of the One Vehicle Dharma, they are unwilling to contemplate or to listen to what others have to say. Those like this do not know the ultimate reality. When it comes to the true Great Dharma, they are unwilling to go out and seek it for they believe they can understand it themselves. They are unwilling to seek [the teachings]. So, in this world, amidst the vastness of the universe and the greatness of the Buddha-Dharma, it is as if they dwell in the bottom of a well; they are not aware of this Great Dharma.
The Lotus Sutra is the Great Dharma; it is the true principles that encompass the entire world and all things. But if we do not listen to it or seek to understand it, if we simply believe we have wisdom and do not need to hear any more, then we will be unable to understand the principles of ultimate reality. So, “It is as if they are in great darkness. Though they have eyes, they see nothing.” In the night, it is pitch black everywhere. Even though we have eyes, we cannot see the world around us. It is like when we go into a room without turning on the light; even if we have very good eyesight, we cannot see what is in the room. By the same principle, we possess wisdom, but it is not yet revealed, so we are unable to put it to use. So, it is like we are in the dark. We cannot see the things that are truly there.
“People with much learning but no wisdom also do not know the ultimate reality.” Those with limited wisdom and much learning are unable to understand ultimate reality. Those with wisdom who are unwilling to learn more will not be able to understand it either. Ultimate reality is [found in] the true principles. How can we thoroughly understand them? These principles pervade the universe. [When] the principles enter into our minds and become part of our daily living, when we are faced with people, matters and things, we will not become deluded by external conditions. Only then have we truly taken the Dharma to heart. In dealing with people, matters and things, we will not act wrongly or allow bad situations and impressions to delude us. Of course, this requires a most sincere mindset.
It is like what we talked about yesterday morning with the group of Bodhisattva-volunteers in Africa. Although they are so far away from Taiwan, and it is not easy for them to listen to the Dharma, they are very earnest. They hear only a small amount of the Dharma, for they are unable to listen to much of it. Yet they are very mindful. The true principles have entered their minds, enabling them to open their minds to the principles of the universe. With sincerity, they are open to the principles. Take their Buddha-bathing [ceremony] for example, [which they held] in such a rough, unadorned place. “The sky was their roof, the ground their floor.” [they held it] under the open sky and hot sun. The ground there is sandy and there is dust everywhere. This is where they held their rehearsal.
From Durban, they prepared to go out into the countryside. They not only gathered together a large group for the Buddha-bathing, but they also hoped that everywhere they went, everyone would learn the principles of the Dharma. So, they used the Buddha-bathing as an opportunity to venture out into the countryside. Adding up the total distance, [they traveled] over 930 kilometers. Consider the sincerity of their mindset; they already knew that Sakyamuni Buddha is the Great Enlightened One of the universe and that He was born at this time of year. They used the Buddha’s birthday to tell others about the Great Enlightened One who appeared in this world, about His great love. For the sake of equality among people of different levels of wealth and status in the world, He engaged in spiritual practice.
They told them all the story of. His true worldly birth in Nepal. [They knew] the place, location and time; they were able to [tell them about] that time, that place and what the world was like then. Although this was over 2000 years ago, we still talk about Him today. For the sake of those suffering in poverty, and to bring equality among people of different wealth and status, [Sakyamuni Buddha] left the palace to engage in spiritual practice. After experiencing many hardships, He attained perfect enlightenment. This is the story [volunteers] wanted to share with those in the countryside to understand.
When they went to spread the Dharma in Swaziland, they needed this sincere mindset and solemn manner. They were very respectful. They felt they needed to rehearse [the ceremony] again and again, which shows their respect. Although they had brought back a small statue of the Buddha [from Taiwan], they worried, “What if we lose it?” Because they treasured it so much, they stored it at Tex-Ray Industrial Co. They stored [the statue] there and mobilized everyone for the dress rehearsal.
Under the open sky, they borrowed a chair and placed it there, and they placed a plastic bottle on the chair, and this is what they used to practice. They used this plastic bottle as the Buddha. Using it in place of the Buddha, [they demonstrated] how to express reverence with their actions. One person at a time, they continued to practice until their demeanor was dignified and solemn. As they walked around, was everyone standing up straight? Were their palms together correctly? [Did they] bend at the waist to bow?
The Master of Ceremonies (MC) used Chinese to guide them through each motion one by one. The commands needed to be called out, so he had to practice hard to pronounce accurately. Those who were practicing the motions also had to practice very accurately to give a very reverent appearance. Likewise, the MC [practiced] calling out commands again and again [until] he was able to call them out very accurately. [They spent] all day there, unbothered by the sun’s heat. Very reverently, they sat around in circle to learn and observe. The ground was scorching hot and the sun was blazing, but they still sat there for such a long time, with both palms placed together. They watched how others prostrated to the bottle with deep respect, as if the Buddha was present. The Dharma was there as well. [They also began the practice by singing]. “The Dharma is infinitely profound and subtle.” They circumambulated [the chair and bottle].
Think about their reverent hearts. They are unable to listen much to the Dharma, but they are able to absorb and take it to heart. Their minds are as broad as heaven and earth; their reverence for the Dharma is as abundant as the world. Are we able to achieve this kind of mindset? They have done so in South Africa! The reverence with which they learn [the Dharma] is truly very touching. Everyone is full of Dharma-joy. Even though the sun is so hot and the ground is scorching, they have reverent minds and are filled with Dharma-joy.
It is the same in Lesotho; one [volunteer] there, Chen Meijuan, has now undertaken the operations in Africa. She is very responsible; she trained five local Lesotho volunteers and also went from Lesotho to Botswana. They had Buddha-bathing ceremonies in both countries. This is not easy at all. To hold the Buddha-bathing ceremony, traveling from Lesotho to Botswana required going in a big circle. The journey by car takes over ten hours. On this ten-plus hour journey, as they were traveling to Lesotho, they did not waste any time in the car. The person who would be the MC continuously practiced her Chinese in the car. The MC had to use Chinese to lead everyone in reverently chanting the Buddha’s name and reciting the Verse for Opening a Sutra. They continuously practiced like this.
They already had this experience in Lesotho, but now they were going to Botswana, so they needed to [practice] again. They did not say, “This journey is so long. Let’s take a break and rest for a bit.” The driver focused on driving while the people rehearsing remained very focused. The one reciting the Dharma, practiced over and over [the story of] how Sakyamuni Buddha came to this world and taught the Buddha-Dharma equally to the world. They even [spoke of how] Buddha taught everyone that everyone intrinsically has Buddha-nature, and taught intangible principles with tangible matters. They spoke very clearly about all these things. As for Tzu Chi’s spirit and principles, they also talked about them from the beginning. This is the power of love. By uniting worldly matters with the Buddha-Dharma, they could practice over and over like this. This is [what they did in] Africa.
In the district of Hlotse, there was no electricity for the. Buddha-bathing ceremony. What did they do? They simply relied on their natural abilities. As before, Adelinah Seitlhko (Tzu Li) served as MC, speaking Chinese the whole time. There was no way to amplify the sound of her instructions for the ceremony. So, she had to project her voice to give instructions for the ceremony, guiding everyone in each session. This really was touching [to see]. With no electricity, they still carried on. In this wilderness, they were able to lead so many people in an orderly fashion and successfully hold a dignified ceremony. With no electricity, they shouted the commands. Her voice carried across the vast space, and thus, everyone could still be synchronized. This is truly not a simple matter.
There is another place called Old Naledi. In that village, there is truly nowhere [to meet], not even a table. They have next to nothing. They used the truck bed as the platform for the Buddha-bathing. It was a very simple setup, yet so many people attended with great reverence. Everyone was very joyful. There was no roof over their heads. The land was quite untouched, as [their village] did not consist of much. Wild grass and flowers were used to dignify this spiritual training ground. They are indeed sincere in their hearts as they brought the Dharma to a place such as this. They explained [to the villagers] how the Buddha was born over 2000 years ago and how His Dharma has been passed down to us now. [They spoke of how] Taiwan’s Tzu Chi [volunteers] spread the great love of the Buddha-Dharma throughout the world. They recounted all of this to the villagers to foster a sense of respect and grateful sincerity in their minds.
As for spreading and upholding the Dharma there, they cannot recite the [sutras]; they are unable to do so. The Buddha-Dharma, the sutras [we know so well], is not something they are able to recite, read copy or transcribe as we do here. They have no way to do any of these things, but they can take the Dharma to heart. Compared to copying, reciting or teaching the sutras, this is much more useful. When they take the Dharma to heart, it enters directly into their minds. They are neither, “people with limited wisdom and not much learning” nor “people with wisdom but not much learning.” They are not like this. They use people, matters and things so that in this way, the principles, the Dharma they hear in the morning relying on the sound of my voice and the subtitles translated into English, can be mindfully absorbed and comprehended. This way they are able [to bring the Dharma] with them across a vast area, from South Africa into Lesotho, Swaziland and Botswana.
All the regions they visit are quite rural. Whether for a big assembly or a household Buddha-bathing ceremony, they make the journey regardless. This is truly very moving. I mentioned this yesterday, and I elaborated more on it today. You can see how much respect I have for this group and the true sincerity in their minds with which they uphold the Great Vehicle Dharma. They did not absorb everything in the sutra, but they took whatever they heard to heart, allowing none of it to leak away so that they can put it all to use.
There is actually not much Dharma, but we ignorant sentient beings [allow it] to leak away. If we are able to absorb the Dharma, and by hearing one thing, we realize 1000, if we can take the Dharma to heart like this, then it will always be in our hearts, benefiting the world. Absorbing the Dharma in this world is something we can all do without difficulty. So, we must make an effort to be mindful. Tzu Chi volunteers in Africa can do it. Taiwan is the birthplace of Tzu Chi volunteers, so, of course, we can do it too! We must have faith in ourselves.
Now let us look at the previous sutra passage,
They are even able to completely accept, uphold and make all kinds of offerings [to this sutra]. Medicine King! You should know that these people willingly let go of their pure karmic retributions. After I enter Parinirvana, out of compassion for sentient beings, they are reborn in this evil world to widely expound this sutra.
You see, really, by earnestly upholding just one line or verse, the seed is planted in their minds. This already leads to infinite merits and virtues, to say nothing of those who uphold all teachings and constantly make offerings. Constantly making offerings shows their respect and their willingness to serve. Think about it, does this group in Africa have reverent respect? They were even able to treat a plastic bottle as the Buddha. They were there all day with palms together, practicing reverently [for the ceremony]. See, isn’t this reverently making offerings?
They are willing to serve like this, not just on a small scale, for a single Buddha-bathing ceremony; it is not just that. They wanted to spread the Buddha-bathing ceremony to every corner. Yesterday, we also heard that they even brought the ceremony into a church. This is what it means to go out and serve. On this trip to the countryside alone, they journeyed over 900 kilometers.
Think about it; their mindset must be one of reverent offering and willingness to serve. This creates countless merits and virtues. It is in this way that we commit completely to making all kinds of offerings and using all kinds of methods, in hopes of widely spreading the Dharma. So, [the Buddha said], “Medicine King! You should know that these people have let go of their pure karmic retributions.” If all of us are willing to form aspirations, that means that perhaps in a past life we had this affinity with the sutra teachings. By speaking of sutra teachings, it is saying that since Beginningless Time, we have already heard this Dharma. For many lifetimes, we have received the teachings. With this education of the Dharma, we form great aspirations to come to the world. We could be at ease in life, living in our own house; we need not endure any hardships.
But you see, Tzu Chi volunteers cannot bear to see sentient beings suffer. Wherever disasters occur, they are willing to use their own money to travel by air or over great distances on the road by car [to go to these disaster sites]. Take the 2016 earthquake in Ecuador for instance. Four teams of Tzu Chi volunteers went there over a period of 30-plus days. Serving in that place was very difficult. Under the hot sun, after the earthquake, rubble was everywhere. Volunteers were willing to do everything possible to mobilize people. Why did they work so hard? They were under the hot sun, and even faced great danger. The mountain roads are extremely treacherous. This is a treacherous journey.
That path was so steep that their vehicle almost began to slide back down. As this was happening, people got out of the vehicle behind them. When they saw the vehicle start sliding backwards and giving out smoke, they quickly came down to put out the smoke. They told them, “The car is already smoking.” There were cars coming towards them. They were worried as this was a hill, so the bus parked perpendicularly on the road to protect the smaller vehicle. They were afraid of oncoming vehicles. This is truly very dangerous. Nevertheless, they still entered the disaster area. It was a very difficult road to take, and the area was very dangerous. They were willing to go there to help because they could not bear for people to suffer. So, they were willing to go help them.
They “let go of their pure karmic retributions.” They could have been very free and at ease; they did not need to concern themselves with this trouble far away. They were in different countries, and the people there were of no relation. So, why would they endure all this? It is because they formed great aspirations that they were willing to go again and again, even after the period of emergency relief, which lasted for more than 30 days. Things had already been stabilized, and then we began to aid in the recovery process. In a month, [volunteers] will go back again because the materials from Taiwan take 40 to 50 days to arrive. When these materials arrive, Tzu Chi volunteers from the US will join with Tzu Chi volunteers in South America to hold mass distributions the following month.
They will not only hold mass distributions, but will also continue with mid-term [recovery plans] to settle the locals, helping the children return to school, helping people resume their lives and solve other longer-term problems in their lives. Tzu Chi volunteers, in this one month period of time have to connect with the new local [volunteers] continuously with technology. They have to continue to experience, understand and collect information [on the issues]. Including Taiwan, [volunteers from] three nations will continually seek to grasp [the situation] in preparation for returning in one month to help [the people of] Ecuador.
From fortunate places, they were willing to enter that impoverished, severely disaster-struck area to help [the survivors]. Aren’t they Living Bodhisattvas? They “let go of their pure karmic retributions. After I enter Parinirvana, out of compassion for sentient beings, they are reborn in this evil world.” They have this kind of vow. Everyone, we now understand that walking the Bodhisattva-path is something we must do lifetime after lifetime; In fact, after the Buddha entered Parinirvana, He still returns to the Saha world. Until the birth of Maitreya, in this period, it is [Sakyamuni] Buddha who serves as our guiding teacher and our compassionate father. All Buddhas and Bodhisattvas continually return to this evil world of Five Turbidities to guide sentient beings and preserve the Dharma in this world.
So, we must likewise vow that in our future lifetimes, we will also preserve the Dharma in this world. We must form aspirations and make vows to return to this evil world of Five Turbidities. In the future, this world will be increasingly turbid, so the Dharma will be especially necessary to bring purity to [this world]. Only by continually bringing purity to the world until all are able to accept the Dharma can we clear the world of turbidity.
So, we must “widely expound this sutra.” After the Buddha entered Parinirvana, isn’t this what they did? Aren’t the Bodhisattvas in Africa, the United States and South America mobilizing right now? Aren’t they serving these suffering people? This is what the Bodhisattvas worldwide are doing now. Now is the period after the Buddha entered Parinirvana; they are promoting the Dharma and putting it into practice with their actions.
Next it says, ․”If these good men and good women, after I enter Parinirvana, are able to privately explain to one person even just one sentence of the Lotus Sutra….”
If these good men and good women, after I enter Parinirvana, are able to privately explain to one person even just one sentence of the Lotus Sutra….
Here, the Buddha is saying that men and women, whether lay people or monastics, are called “good men and good women.” They have drawn near to this Dharma and received virtuous Dharma, so they have changed their past unwholesome behaviors into wholesome ones now. They are people who have understood and accepted the Buddha-Dharma and have changed to wholesome lives.
So, “By calling them ‘good,’ He praised them for having faith in the Buddha and listening to the Dharma.” Because of the Buddha-Dharma, these teachings of goodness purified their lives. Because their minds give rise to faith and understanding, they understand the Buddha-Dharma and have corrected their past evil words and deeds. Before hearing the Dharma, they said evil things and engaged in evil behaviors; after hearing the Dharma, their speech has become very pleasing.
The Buddha called both monastics and lay people “good men and good women.” He praised them for having faith in the Buddha and listening to the Dharma.
When expounding the Dharma, we are using good words. So, after purifying our minds, we use gentle words and speak with soft and gentle speech. Doesn’t this sort of soft, gentle speech sound beautiful when we hear it? Our behavior will likewise change for the better. When we met people in the past, we would go against them. Now when we meet people, we are more yielding. This is how our behavior improves. Why does it improve? Because we have faith in the Buddha-Dharma. With faith in the Buddha, after we hear the teachings, we are able to make our lives more beautiful. Thus, by listening to the Buddha-Dharma and changing our lives, we become good men and good women.
If these good men and women: Those who form aspirations to teach this Dharma are like emissaries of the Buddha. These good men and women who accept and uphold this sutra will teach, practice and uphold accordingly.
“Those who form aspirations to teach this Dharma,” once they have faith in the Dharma, will begin to form to aspirations. With their faith, they form aspirations to teach this Dharma. They apply the Buddha’s teachings and then pass them on to others. So, by forming aspirations to teach this Dharma, “they are like emissaries of the Buddha.” We become like those whom the Buddha dispatched to speak. It is the same idea. When I speak on behalf of the Buddha, it is like serving as the Buddha’s emissary. “These good men and women who accept and uphold this sutra will teach, practice and uphold accordingly.” There are lay disciples who are also well-versed in the Buddha-Dharma. They can also teach the Dharma to others; this is how they are good men and good women, for they are able to expound this Dharma.
So, it says, “After I enter Parinirvana, those who are able to privately explain to one person even just one sentence of the Lotus Sutra….”
After I enter Parinirvana, those who are able to privately explain to one person even just one sentence of the Lotus Sutra: After the Buddha passes into Parinirvana, if there are those who can privately explain to one person the meaning of just one sentence….
This means that after the Buddha entered Parinirvana, anyone who had already taken the sutras to heart could “privately explain them to one person. Privately” means in intimately. “It is something I say to only one person or to a small number of people. Even if I do not understand a lot, I can still tell them what I understand. [Even if it is] one line or verse, I can tell somebody about it, just one person.”
“Even just one sentence of the Lotus Sutra….” Even if it is just the meaning of a single line, when we understand its meaning, when we truly understand it, we feel joyful and tell others about it. So, this is what it means by, “privately explain this sutra.” It is taking a short line or verse and explaining it to one or a small number of people.
Privately explain this sutra: They are carrying out the Tathagata’s work and are emissaries of the Buddha. This is to say nothing of those who teach to multitudes of people. They have particularly large amounts of merits.
“They are carrying out the Tathagata’s work.” This is what makes us praiseworthy to the Buddha. However, we must not speak wrongly. They are true principles. If we know them like so, then we must speak about the Dharma like so. When we explain this Dharma to others, even if we only tell one person, we are carrying out the Tathagata’s work.
We are not limited to sharing with only one person. We can share it with just one person, or of course, with two people, or three or five people. As long as it is the True Dharma, even if only it is one line that we share with a small number of people, it is still the same; we are still engaging in the Tathagata’s work. The Lotus Sutra was the Buddha’s original intent, so when we describe the Buddha’s original intent so others can know about it, we are engaging in the Tathagata’s work. This is being an “emissary of the Buddha,” as if the Buddha sent us to speak for Him. It is like we are His representative, [sent] to speak in His place.
Purna Maitrayaniputra spoke on behalf of the Buddha, and Ananda also spoke on His behalf. All of the disciples could have represented Him. This is being the Buddha’s emissary. By telling one or two people about one or two lines [of Dharma] and being able to share the principles, this is called “doing the Tathagata’s work.” This is serving as the Tathagata’s emissary; to say nothing of “those who teach to multitudes of people.” We will gain many merits and virtues if we do so. We must be very mindful of this.
So, when it says, “privately” it means intimately. I will tell them in an intimate environment, not in public. It is only one line or one verse; four lines make up one verse. We can tell everyone, “This is all I know. I gave rise to joy. Let me tell you [about it].” By not doing this in public, it is called “privately.” This means speaking to a small number of people.
Privately: This means though they understand one phrase, they do not have wide learning and broad understanding of different teachings. They must not explain it to many people, as they may be asked difficult questions that they are unable to answer, thus hindering the promotion of the teachings.
So, here it says, “This means though they understand one phrase, they do not have wide learning and broad understanding of different teachings.” They do not have wide learning of other principles either. “They must not teach it to people.” If we only understand a little bit, telling them this small amount is enough, but we must tell it accurately. We have not heard the entire sutra, so we must not speak much about something we have not heard. If, perhaps, in a past life we were Small Vehicle practitioners or someone with biased views, we may not understand it very well, so we should not say anything extra to the public. Any extra [explanations] may be inaccurate, so if we do not understand it very well, we should not say something that may be misleading.
So, “They do not have wide learning and broad understanding of different teachings.” Here, “different” means other. They are teachings not in the Lotus Sutra, heretical or biased teachings. We must not [teach it]. “They must not teach it to many people.” If we do not thoroughly understand a teaching, we should not attempt to explain it. If we speak about what we understand very well truthfully and accurately, even if it is just a short line, we will attain merits from [teaching it]. But if we speak falsely, that is not right. A slight deviation will take us far off course. So, “they must not teach it to many people.”
“As they may be asked difficult questions that they are unable to answer.” If someone asks us a “difficult question” and we cannot explain it, this presents a problem. So, the best is to just listen more so that our Bodhi-path will be further-reaching. The more we listen, the further-reaching our Bodhi-path will be. If we only listen to a little bit, we can only walk a short distance. So, we should put effort into being mindful.
“Hindering the promotion of the teachings” means if we only listen to a little bit [of teachings], we will be unable to broadly spread [the Dharma]. If we give rise to joy upon hearing just one line, why not continue to listen a little longer? By listening to more and forming aspirations to teach others, we will then be able to broadly promote the Dharma in this world. This is [our duty] as Buddhist practitioners.
In the Lotus Sutra, although the all-encompassing principles converge in the Lotus Sutra’s. Great Vehicle teachings, we cannot deviate from this in the slightest. With a slight deviation, some people will slander [us] and slander the Great Vehicle sutra. The Chapter on Skillful Means continually tells us this. So, the Buddha did not speak carelessly. If He spoke carelessly, those who do not understand would deviate [from this path] as they explain. This would result in all of the Buddha-Dharma being misunderstood. This kind of karma not only brings no merit, it instead creates [negative] karmic forces. Everyone should remember this.
So, we must be mindful and sincere when we put the [Dharma] into practice to benefit others. This will create great merits and virtues. So, we must always be mindful!