Explanations by Master Cheng-Yan
Subject: Teaching the Dharma in Suitable Ways (四種不近 隨宜說法)
Date: July.13.2018
“Resonating with the principles to enter the path means to make use of teachings and principles to practice, realize and enter. We must have deep faith that sentient beings with consciousness all share the same intrinsic nature of True Suchness. It is just that [our nature] is covered by visiting dust and delusions, so we are unable to reveal it. If we can cast aside our delusions and return to the True, then noble and ordinary beings will be equal with no difference.”
We must be mindful. “Resonating with the principles” means following the principles taught by the Buddha. The principles are everywhere. The Buddha pointed out the direction for us, enabling us to experience the principles that are found in our own daily living. Everything we encounter [contains] principles. As long as we can mindfully and meticulously experience this, we will naturally understand that the principles are everywhere. Everything we encounter contains principles. When I speak to you all with my voice, you listen to my words with your ears. The sound of my voice comes from the interaction between my tongue and my throat; this is how the sound is produced. Sound is something we cannot see, but it contains its own very subtle and intricate principles. It comes from my mouth, from my throat and vocal cords. When we open our mouth and move our tongue, our voice is produced from this source according to the principles of sound. When it is produced, we are unable to see it. Yet many people can receive this intangible sound, not just one person but many. By using the [inherent] principles of sound, through the application of technology, not only can the people around me hear it, but it can be spread to any country in the world. They only need to move a finger and press a button to turn on the [computer], and they can not only hear my voice but also see my image.
This is a matter of principles. These principles are intangible and formless, but what we can receive through them is this sound. This is so wondrous! The Buddha told us that the principles are everywhere; it is just that we are not mindful of them. We can casually pick something up, a “pen” for instance. This pen was made by combining many materials. This pen can serve many functions. With the tip of this pen, all principles that I wish to convey can be written down, and the words can remain for a very long time. These are principles. Everything we encounter contains principles. Although we cannot see them, we must be mindful.
This is “resonating with the principles.” Our minds must always resonate with the principles. This was what the Buddha told us. Being mindful depends on us; it is we who must be mindful. Our eyes, ears, nose, tongue, body and mind [let us] experience everything in our daily living. As our Five Roots encounter the external Five Dusts, in the end it all enters our consciousness. We must be mindful in experiencing all of this. This is “resonating with the principles to enter the path.” We make use of teachings and principles to practice, realize and take [the Dharma] to heart. We make use of the Buddha’s teachings and principles to take action and awaken to these principles. “From one corner, we know the other three.” When I tell you about the principles of sound, you will be able to comprehend that the principles for sight are the same. These principles can be extended universally. Earlier we talked about tangible things. In that case, those things correspond one to one. As for intangible principles, they can be shared among everyone. It is not just one person who can hear my voice; many people are able to listen to it, whether they are near or far. In the same way, technology [enables] our eye root [to see far]. As I sit here, it is not just one person who sees me; likewise, many people can see me, all at the same time. Can’t everyone see me now? Through technology, wherever you can hear my voice, you can also see my image. So, this [comes about] through principles. We must use material things to bring intangible principles to fruition, just as the creation of material things is accomplished through intangible principles. Through intangible principles, so many advance technologies have been developed. Thus, they have been able to become widespread.
These are the natural “forms” that we are able to see in front of us. Once they are brought together [with technology], we can spread this everywhere in the world so everyone can see it. This requires us to “make use of the teachings and principles to practice, realize and enter.” By understanding these principles, we can gather and research all kinds of things, and with these we can develop [new technology]. With the technologies we create, we can exercise even greater abilities. So, we must be earnestly mindful. We must comprehend the principles, whether the principles of matter, life or the mind. Through the Three Principles and Four States, we can exercise such great potential. So, we must mindfully “practice, realize and enter” [these principles].
We must put them into practice, mindfully [contemplate] and experience them in order to take them to heart and meticulously apply them in every aspect of our daily living. How can we make these principles part of our everyday living? This requires deep faith. We absolutely need to deeply believe in them. If we do not deeply believe in them, then there will be no way we can retain these principles in our minds. So, we must have faith. “We must have deep faith that sentient beings with consciousness all share the same intrinsic nature of True Suchness.”
The Buddha’s teachings are not just about the principles of matter. He also explains the principles of life and of the mind. These are truly amazing teachings from the Buddha. So, we must earnestly accept them. As for “beings with consciousness,” all sentient beings in the Six Realms are “beings with consciousness”. “Beings with consciousness refers to all beings with mind-consciousness. They have minds with feelings and rely on form.”
Beings with consciousness: This refers to all beings with mind-consciousness. They have minds with feelings and rely on form. They are called beings with consciousness. This encompasses all sentient begins of the Six Realms.
So, we must enter the Tathagata’s room and embrace all conscious beings with great compassion.
“All sentient begins” even [includes] ants. Even though ants are very small, we can see that when they walk, they are very orderly. When ants walk, they follow one after the other. If we mindfully watch them, we see they do not lose their direction, but if we touch them even briefly, they become terrified and their order is disrupted. After their order is disrupted, if we quietly observe them again, they will again return to their line and begin to walk in order again. Sentient beings, even small ones, are like this. So, “They have [feelings] and rely on form.” Although the ants are small, they have feelings and consciousness. So, is our consciousness great or small?
An elephant is also a kind of animal. Elephants are so big; how many-consciousnesses do they have? They also have just one mind-consciousness. Ant are so small in size; do they have a mind-consciousness? They too have this consciousness. So, our consciousness is intangible and without form. It is free from [categories like] great or small. It follows sentient begins’ karmic forces. This consciousness in “beings with consciousness” is something all sentient begins have. So, in our daily living we must respect [all sentient begins].
Among our Six Roots the most important one is our mind, our mind-consciousness. This is the consciousness of our minds. Our actions result in seeds of karma. Following our karmic conditions, we are born into the Six Realms. We likewise rely on a bodily form to be born. Thus, we must be mindfully and have deep faith. So, “They are called [beings] with consciousness. They have minds with feelings and rely on form.” That depends on what realm they are born in. In the human realm, we will be born with a human body. This is the “physical body”. Elephants and ants both rely on their form in how they live. Whether big or small, they all have consciousness. So, “this encompasses all sentient begins of the Six Realms.” They are “beings with consciousness”.
“Beings with consciousness” includes all sentient beings of the Six Realms. They all have feelings and consciousness. So, ants may walk very calmly, but if we briefly touch them or if we strike the floor, they will scatter. We can see that they are scared from how they run. However, if we continue to watch them quietly, they will calm themselves down and line up to continue walking along their path. These are true principles. Sentient beings all have consciousness like this.
“So, we must enter the Tathagata’s room and embrace all conscious beings with great compassion.” The Buddha taught us to cultivate great compassion and [protect] conscious sentient begins. With great compassion, we should safeguard all these sentient beings. This is the process by which we truly learn the Buddha-Dharma. So, we must have deep faith in the Buddha’s teachings. “Sentient begins with consciousness all share the same intrinsic nature of True Suchness.”
In the same way, these sentient begins, whether ants or elephants, all have this nature of True Suchness, not to mention other living beings. All living beings have the same nature of True Suchness. [This is true for] all sentient begins.
“It is just that [our nature] is covered by visiting dust and delusion, so we are unable to reveal it.” These “beings with consciousness” all have different physical bodies, but they all have consciousness.
Afflictions and ignorance are “visiting dust”. Since we are in different realms, humans have their human bodies and tigers have their tiger-bodies. Humans are able to understand many things, learn many things and enjoy many things. Because of their karma, though tigers and panthers are very ferocious, they are isolated in the woods. Or they may be in the human world but caged at the zoo. This is due to their karma. These are their circumstantial and direct retributions. This “visiting dust” cause them to create afflictions and ignorance.
So, in the Six Realms, this leads to different begins having different environments and experiences. This is all because of delusions and feelings which creates all these different types of bodily forms. If we are born human, we have a human form, [just as] those born as animals have animal forms. If we commit evil deeds, we will end up in hell or become hungry ghosts or so on. There is so much suffering [in those places]. So, “We are unable to reveal it”. In our mind, because we have many afflictions and ignorance, we are unable to display our nature of Ture Suchness. This is because our afflictions and ignorance cover it over. These seeds of karma come from the Six Roots and Six Dusts. When we bring the external environment into our mind-consciousness, we begin to analyze it and create [karma]. Due to our habitual tendencies, after it enters our sixth consciousness, we begin to analyze it. After analyzing it, [we think], “I desire this; I want to have this. So, I must seek to possess it, I want to take it, I want to steal it” and so on. Then we will direct our Five Roots to take action. Our Five Roots take action, and the results are [stored in] our consciousness. They all return to our eighth consciousness. This is something we often talk about. So, these are our delusions; because we cannot see clearly, we give rise to so much karma and stir up so much ignorance. Layer after layer of ignorance covers us, so we become less and less able to reveal our nature of True Suchness.
Only by listening to the Dharma can we attain understanding and [eliminate this ignorance] layer by layer. We can guard against wrong and stop evils. As for what happened in the past, we should not hold on to it but let bygones be bygones. What about the future? We must guard against wrongs and stop evils. We must “change from the past”. We correct our past [mistakes] and pay attention to what we will do in the future. If we can do this, we can eliminate our ignorance layer by layer. We must then earnestly protect [our mind] and prevent it from being defiled again. This way, we will understand more and more clearly. So, “If we can cast aside our delusions and return to the True, then noble and ordinary beings will be equal.” If we eliminate our deluded thoughts and return [to the True], we will gradually come to know our nature of True Suchness. This means our consciousness will be purified. When we understand everything clearly, we will no longer take deluded actions.
Naturally, we will thoroughly understand that there is no real difference between noble beings and unenlightened beings. The Buddha said, “The mind, the Buddha and sentient beings are no different [in nature]”. There is no difference. We must be very mindful and show compassion to all equally. We should be compassionate and enter the Tathagata’s room, put on the Tathagata’s clothing and take the emptiness of all phenomena as our seat. The one mind, Three Directives and four methods [are teachings] we must constantly apply in our daily living.
Let us look at the previous sutra passage. “They do not draw near to heretical practitioners, Brahmacarins, Nirgranthas and so on nor to those who compose secular literature or sing the praises of non-Buddhist works nor to Lokayatas or Vam-Lokayatas”.
We must be vigilant and always think about how much we understand. If our spiritual aspirations are not firm, even if we wish to transform people, our strength will not be sufficient and we will instead be transformed by them. So, we should not draw near them. We do not reject them; we just keep a distance. We should not get closely involved with them. If we are unable to convince others, we may be convinced by them.
So, in order to protect the spiritual aspirations of the newly inspired, the Buddha instructed us in this way. “Do not draw near to heretical practitioners, Brahmacarins [etc.]” Though these other religions also have monastics, the practices they cultivate are different from the Buddha-Dharma. They are biased. There are also “Nirgranthas and so on [and] those who compose secular literature”. These are books on worldly matters. We do not have enough time for spiritual practice, so how would we [have time] to read so many other books? There are so many books in this world, including literature from other religions, writing that praise [other teachers] and so on. There are so many treatises. As for [Lokayatas or Vama-Lokayatas, these non-Buddhist practitioners have great numbers of treatises, so many books there are so many principles; some argue for going along with the desires and passions in this world, while others oppose them. These are the “Vama-Lokayatas”. They look at the same texts, but have different viewpoints. All these [perspectives] were out there. We may waste a lot of breath discussing them. This is a waste of time, and moreover, it may affect our thinking.
The next sutra passage continues, “They also do not draw near to any brutal amusements such as wrestling, combat nates or so on or any kind of illusory entertainment. Nor do they draw near to candelas or those who raise pigs, goats, chickens or dogs…”.
We must be very vigilant. Our spiritual aspirations are not yet firm, so we must take good care of our spiritual aspirations and wisdom-life. So, [we must] “not draw near to any brutal amusement”. There are many games in particular, such as wrestling, combat etc., which are very violent activities. There are also people who swallow fire, swallow swords and so on. these are all truly very dangerous. We must not learn or get involved with these. If we care careless, we may get injured.
They also do not draw near to any brutal amusements such as wrestling or combat: They also do not draw near to brutal or dangerous amusements including wrestling with one another or any other brutal and violent games.
So, when it comes to engaging in such dangerous activities, we must not learn them. Whether fighting with each other, wrestling or hitting people, these are things we must not learn. We must also avoid participating in them. Some people watch martial games etc.; there are many such activities which ae truly very dangerous. If we learn them, we will harm ourselves. All of these are considered brutal amusements.
In “natas or so on,” the word “natas” refers to men of great strength. They are very strong. The strength of their grasp is very powerful, and their muscles are very strong. There are also those who paint their bodies or perform all kinds of illusions, magic and so on. “These are actors and actresses”.
These actors and actresses are [what we now call] “celebrities”. We often hear about people chasing after stars, music artists or celebrities. It is the same concept. These are actors and artists. Clearly, we must do our best to handle worldly matters well. If we do nothing but watch entertainment and learn how to play games and so on, we may deviate from our aspiration to practice.
However, we now watch [opens] about the stories of eminent monks. Tang Mei Yun wanted to film the story of Venerable Kukai. They even went to Japan during the cold and snowy winter. They seemed driven by their spiritual aspirations. In walking this path. They traveled to Mount Koya to visit Venerable Kukai’s temple. Ordinarily, people are not allowed to go there, but they went to talk with them, to explain how earnestly they were working to create an account of the spirit of Venerable Kukai. So, this historical temple in Japan opened its doors for our Da Ai TV. In the places where Venerable Kukai used to live, whether his dormitory, his study or his zendo, in those places, they allowed Tang Meiyun to freely film this opera. [They recorded] Venerable Kukai’s environment and the way he had engaged in spiritual practice in his memorial hall. That place was usually under strict supervision; no one could go there. She asked them if she could go up [to the temple], but the people there would not allow her to go. She explained, “I am [playing] Venerable Kukai.” When she dressed up, she truly looked just like Venerable Kukai! They had taken great care to make her clothes just like those of Venerable Kukai’s rea; when she put them on, she looked just like Venerable KuKai’s statue in his memorial hall on Mount Koya. So, she told them, “I am now Venerable Kukai.” She was then able to freely film this opera there. This shows her mindfulness. This is not merely a play. I always say that these are not just plays. They express the spirit of eminent monastics and the course of their spiritual practice, bringing them to life once more. This is also Dharma. It is a way to spread the Dharma.
Every school of Buddhism has a founder. For the Shingon school in Japan, [the founder] was Venerable Kukai. So, his way of life and history were written [into this opera]. I told them they could not make anything up, so they were very meticulous as they wrote it. I told them that they must write the script as if it was Venerable Kukai’s journals. In this way, by filming they are passing down his story, scene by scene through sound and images. They also consulted his journals. This is the best way to bear witness to the lives of these eminent monastics. This is the same principle. What kind of play is this? We must deeply understand this. Life like a play, and a play is like life. We must not become confused.
Any kind of illusory entertainment: This refers to people in the world who make up their faces and change their appearances. If members of the audience cling to the unreal as the truth, if they become obsessed with love and hate, their minds will be swept away.
In this world, there are all kinds of “illusory entertainment. One person can play many people. This is illusory entertainment.
They “make up their faces.” In this way, depending on who they want to act as, they “change their appearances,” [becoming] different people with names and different appearances.
For “members of the audience,” when people put on performances, they may become obsessed, even though these dramas are all fictional. But in Tzu Chi, in all the dramas we air, people can attest to [these true events]. We are not just acting as these people; they have confirmed [their story for us]. Their friends and family can also verify it. So, in Tzu Chi’s Mission of Culture, we are returning to the truth. We wish to pass on and bear witness to [these stories], writing history for humankind. These are true [stories]. Thus, we do not let any moment pass in vain. [The account] of every moment and every word we say is the truth. This is to “report the truth with integrity.” These are not imaginary dramas. However, there are dramas that delude people’s minds.
“If members of the audience cling to the unreal as truth….” Some people take the unreal for the truth. The audience watches the play on the stage. The audience watches the play on the stage where there are very people and [good people] who are oppressed and buillied. Perhaps a stepmother abuses her stepchildren. There are such plays. In the past, when I was very young, as the actors were performing on stage, the audience would get upset. Some people would rush on stage. Some try to hit [the stepmother]. They thought the play was reality. When those on stage cried, the audience cried; when those on stage laughed, the audience laughed. When people got angry, they would even run on stage to hit people. They could not handle being bystanders.” In this way, people become confused and “cling to the unreal as the truth. They become obsessed with love and hate.” Swaved by love, hate, passion and animosity, they become entangled. So, we must be very vigilant. Nor do they draw near to candalas or those who raise pigs, goats, chickens and dogs.
Nor do they deaw near to candalas or those who raise pigs, goals, chickens and dogs: “Candalas” here refers to butchers who bey and sell meat and bring about the slaughter of living beings as well as those who raise such animals with the sole purpose of slaughtering them.
We must be very vigilant. We must not have this kind of [livelihood]. This is committing the karma of killing. Even buying and selling in this kind of work means that these living beings will be bought, sold and killed. Some people raise animals, providing them to others to slaughter and eat. We should do our best to avoid getting near them, we must also not do this ourselves. We must be very vigilant of this. As for “candalas,” there were four clearly defined castes in India. But candalas were outcasts because of the work they did. They were considered inferior, since they were doing things like raising pigs and lambs etc. as well as hunting and fishing and so on. They created evil karma as a way to make a living. “Drawing near to them will increase our negative affinities, so we must not draw near to them.” This kind of killing, buying and selling, raising livestock, hunting and so on are all ways of creating negative affinities with sentient beings. So, we must not draw near to them.
Drawing near to them will increase our negative affinities, so we must not draw near to them. Thus, we must keep a distance from negative karma and conditions because all these amusements can undermine our positive karma and disturb people’s minds. So, Bodhisattvas should not draw near to them. This is another reason that we must avoid harmful and disruptive affinities.
“Thus, we must keep a distance from negative karma and conditions” We must not get close so we can keep away from this negative karma. We must not do these things nor have any business with people who do them. Not only should we not kill, we must not buy and sell [meat] or raise animals. These living beings all have their natural lifestyles. “All these amusements can undermine our positive karma.” These things can corrupt our virtuous karma. “[They] disturb people’s minds.” So, “Bodhisattvas should not draw near to them. This is another reason that we must avoid harmful and disruptive affinities.” So, we must be very alert when it comes to this.
The sutra passage continues, “…or those who hunt, fish, trap or engage in other unwholesome activities. If people like this should approach them on any occasion, they will expound the Dharma for them but without any expectations.”
People engaging in hunting and fishing all create negative karma. These [vocations] are all considered evil. So, if we draw near them, it will undermine our spiritual aspirations. If people [work] in a slaughterhouse and we go spend our entire day there, it will harm our spiritual aspirations. This will “undermine our spiritual aspirations”. Drawing near them will affect our will to practice.
Those who hunt, fish, trap or engage in other unwholesome activities: Hunting and fishing are unwholesome activities that undermine our own spiritual aspirations. We must avoid all unwholesome and destructive things. These are known as unwholesome activities.
So, “We must avoid all unwholesome and destructive things.” [Activities] that harm or kill sentient beings are things that we should avoid. “These are known as unwholesome activities.” These unwholesome activities of killing are things we need to avoid; we must not go to those places. So, “If people like this should approach them on any occasion….” If people like these, the kinds of people mentioned before, were to come to us on their own accord with good intentions, if this happens, we should “expound the Dharma for them but without any expectations.”
They will expound the Dharma for them but without any expectations: They can then expound the Right Dharma for them, but should do so without any expectations.
Since they come on their own accord, we should teach the Dharma to them. They have good hearts; although they take on these kinds of occupations, they are only doing it for a living. They think of this as their way to make a living. So, they are unaware. Since they are determined and have already come, we should mindfully teach them the Dharma. We must teach the Right Dharma, but we should not have any expectations. We want to do our best to teach them, but to ask them to change immediately would be very difficult. We must patiently help them comprehend the principles. They will then gradually correct their faults. We must not be too pushy and keep seeking them out. We must not be forceful, or they will feel unhappy. So, we should let them know the principles and slowly help them understand. Then, step by step, they will give up their wrongdoings on their own and will start doing virtuous deeds. So, we should still teach them the Dharma. We should not reject or give up on them, but we must not draw near them. We should not seek them out ourselves or frequent those places.
The aforementioned non-Buddhist practitioners argue with one another over their conflicting teachings. Because they possess all kinds of evil views and cling to thinking that they are right, they will never resonate with the impartial, everlasting and universal truth of True Suchness. If we draw near to them, this will obstruct our right views. This is another reason why we should avoid negative affinities and those with evil views.
The aforementioned non-Buddhist practitioners “argue with one another.” Lokayatas and Vama-Lokayatas [practiced] different non-Buddhist teachings. There were more than 90 religions which all argued amongst each other. They all had conflicting principles. Religions should be peaceful, but due to different perspectives, they come into conflict with one another. This is why we should not draw near these non-Buddhist teachings. “They possess all kinds of evil views and cling to thinking that they are right.” Conflicts between people arise because we think we are right. So, “They will never resonate with the impartial, everlasting and universal truth of True Suchness.” When it comes to the principle of the everlasting and universal True Suchness, these religious practitioners, because they follow non-Buddhist teachings, are unable to accept it; they cannot accept this truly impartial, everlasting principle of True Suchness. Because of this, “They will never resonate with it.” There are many principles that they will not accept. So, “If we draw near to them, this will obstruct our right views.” If we keep hoping to transform them and stubbornly cling [to this idea], we may end up transformed by them instead. “If we draw near to them, this will obstruct our right views.” We will be affected by them. Although we clearly have right views, we will be affected by their many arguments, and we will allow them to lead us astray. Thus, we should still refrain from drawing close. So, “This is another reason why we should avoid negative affinities and those with evil views.”
When it comes to the four kinds of people above, Bodhisattvas should only refrain from drawing near to them; this does not mean that they should refuse to speak to them. If they come, we must teach the Dharma to them in suitable ways, but we should not expect any offerings or to receive any praise from them.
Next it says, “When it comes to the four kinds of people above, Bodhisattvas should only refrain from drawing near to them.” This is telling us not to draw near. When the causes and conditions are not mature and we are not [clear] enough on the principles, we must not overlook our own limitations and try to go transform others. If our spiritual aspirations are not firm, we risk being influenced by them. So. It is just that we must not draw near them. “[we] should refuse to speak to them.” This does not mean we should not talk to them, that we should ignore them, not at all. It is just that we must not be curious about their practices or go about thinking that we can transform them. If we fail, we may instead be transformed by them. So, “We must teach the Dharma to them in suitable ways.” if the affinity is there, we should tell them what we know and stop when it is appropriate. “But we should not expect any offerings or to receive any praise from them.” We must not think, “If I say this, they will be able to accept it” or think we will obtain offerings from them. There is no need. There is also no need to receive their praise. We must use right knowledge and right views; we must be mindful of this.
We have already mentioned four kinds of people. First, do not draw near to kings, princes or great ministers. Second, do not draw near to heretical practitioners, brahmacarins [etc.]. Third, do not draw near to any brutal amusements such as combat and so on. Fourth, do not draw near to those who hunt or engage in other unwholesome activities. When it comes to these four kinds of people, we must mindfully seek to comprehend this. The Buddha-Dharma is very subtle and intricate and [difficult to] thoroughly understand. The Buddha mindfully guided us, so as long as we mindfully seek to comprehend, the true principles are right in front of us; we resonate with the principles to enter the path. Using the principles that the Buddha taught, we should earnestly seek to comprehend this.
Modern technology has now verified the Buddha-Dharma. [This shows] that no matter how much time passes, the principles are everlasting; [they are] here in this present moment. So, we must truly be mindful. We must not become covered by visiting dust or allow the environment to lead us astray. We must take care of our minds, of our spiritual aspirations and our wisdom-life. We are not yet strong enough, so we must not forget our own limits and think we [are ready] to go transform others. Instead, we should be earnest in our practice and thoroughly understand the principles. Once our practice is firm and we cannot be influenced, we can think about going to transform others. So, I must ask you all to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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