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 | | 主題: 回復： 20190312《靜思妙蓮華》離垢無染 淨極明生 (第1563集) （法華經·分別功德品第十七） 周五 五月 31, 2019 8:12 pm | |
| Explanations by Master Cheng-Yan
Subject: Without Defilement, We Give Rise to Radiance (離垢無染 淨極明生)
Date: March.12.2019
“Sentient beings have long been deluded by external sense objects. We only recognize the appearances of the Six Dusts we contrive a connection to. With illusory thoughts that arise and cease suddenly, we are attached to our own views; we are arrogant and behave unscrupulously. Once our minds are deluded, we become lacking in wisdom and confused. We will create karmic seeds with our body, speech and mind. We do not know that while our physical bodies exist uneasily in the world, the universe and the earth are all wondrously radiant. When we are free of defilements and contamination, we will be extremely pure and give rise to radiance.”
We need to mindfully consider and seek to understand this. “Sentient beings have long been deluded by external sense objects.” Oh, sentient beings! We are always so busy. Life after life we come [to this world], but where did each of our lives come from? Where are we heading in this life? In this lifetime, we are always lost like this. All of these sentient beings, no matter what realm they are in, are always busying themselves in this way, “long being deluded by external sense objects.” This is merely because within the environment of our lives, we only recognize the conditions that surround us. [As for] our Five Roots and Five Dusts, our Five Roots connect with the external Five Dusts and with the consciousness in our mind. The consciousness in our mind attaches to the external sense objects. Are these appearances the appearances of people? Are they forms in our environment? We are always rushing and bustling among the Dusts of sound, form, taste and so on. In our daily surroundings, we contrive connections like this with everything we come into contact with. As we connect to this external world, our thoughts “arise and cease suddenly.” In an instant, we give rise to a thought, but as quickly as it arises, it passes by.
Is this not being very busy? What are we thinking about? What are we doing? The mind never settles down amidst [such] “illusory thoughts.” In an instant, we focus there; then, without knowing when, our thoughts change direction, and we do not know where it has turned. Our thoughts are always circling like this. They keep spinning; our every thought is empty and unreal. All our thoughts are illusory and [focused on] useless matters. This is how we live out our every day. Such ways of life are only [filled with] attachments. We are attached to what we see, what we hear and what we feel. We just want [to live] this way. As people, are we aware that we live this kind of daily life? We are not aware; we believe that it is natural, so we remain lost within this lifetime. As for sentient beings, “sentient beings” refer to the many, many living organisms. Every species has its own distinct habitual nature. Their natures are all different, yet all sentient beings in the world, each with their own differences, are attached to their own views. What this means is that everyone has different ways of life and emotions. Yet the Buddha said that our minds, the Buddha and sentient beings all have [the same] Buddha-nature. We should say that sentient beings are all interconnected as one entity, but our ignorance and habitual tendencies have pulled us apart. Once we are divided, you have your own habits, he has his own habits and I have my own habits. Every person’s habitual tendencies and perspectives are different. You inhabit your own spiritual world while he inhabits his own spiritual world, and it is the same for me. In many matters, every person has a different perspective. As a result, their perspectives conflict and create more and more interpersonal disharmony. In this way, we begin to dispute with each other.
This is all the suffering of sentient beings; we continuously clash and create [negative karma]. Our era is called “the world of turbidities.” In a world of turbidities, every perspective and understanding is different. Everyone has their own conflicts and greedy thoughts that push them in some direction, so they are completely scattered [from each other]. This is the chaos of contemporary human life. Such great chaos is born from each person’s viewpoint and thoughts. Thus, people are utterly deluded.
If every person is deluded, the external world of dust will be in chaos. If the dust particles are few, it is fine, but if they become more numerous, “they fly all over.” Then the turbidities become very severe. Let us calmly consider and contemplate; let us think about these kinds of turbidities. Everyone adds a bit of dust. When accumulated from so many people, [these particles] become a heavy fog of turbid air. So you see, it is very severe. We have “long been deluded by external sense objects.” You are deluded and so am I; everyone is deluded. We are amidst delusion and ignorance. We contrive connections in this world. Why? How are we deluded? It is our surroundings that entice us, bringing about our greed, anger, ignorance, arrogance and doubt. Thus, we continually connect in this way. So, we are among the appearances of Six Dusts of form, sound, smell, flavor, touch and mental phenomena. Together, they are called the Six Dusts. This is not out pure, undefiled original nature. We are already no longer [in that original state]. We have been permeated by severe turbidity. This turbidity converges to form the Dusts, [creating] a world of dust obscured by haze. Within this world filed with dusty haze, when we look at the scenery around us, how can we possibly see clearly? Nothing will be clear.
Where do these causes and conditions stem from? They come from our minds, from which they “arise and cease suddenly.” They arise one moment and recede the next. Our minds are not settled. Because of this, the external world causes illusory thoughts in us, and our surroundings further delude our minds. So, “With illusory thoughts, we are attached to our own views.” Starting from this, we only know ourselves and do not know others. We only understand our own feelings, what we need, and are unaware of what others lack. Even when we have all we need, we still want more. We do not know that there is already a trap that has been dug out in front of us. It is a trap we dug ourselves.
We dig out everything in front of us until it is all gone, and still we feel that what we have hoarded is not enough. This is a mind of illusions. This kind of falsehood and illusion is just our imagination running wild. It has no substance; it is just our desire for more and more So, we endlessly crave and seek. We are never satisfied. This kind of “illusory thought” creates a great deal of ignorance and many afflictions. All this is attachment. “We are attached to our own views. This is my sphere of power. My enormous business gives everyone work opportunities. I am helping people!” In fact, developing big businesses brings about conflicts and karmic forces. As a business grows bigger, more and more natural resources are used up. This is unknowingly digging a hole in front of ourselves. We waste the time we have. In our lives, this is how we “become arrogant and act unscrupulously. With each passing day, we drew closer to death.” This all happens without our awareness. This is how “once our minds are deluded, we become lacking in wisdom and confused.” Everyone, the mind, the Buddha and sentient beings are intrinsically equal. Everyone intrinsically has an enlightened nature. Yet we ceaselessly have greedy thoughts, coveting things without ever feeling satisfied. We have lost touch with our own nature.
So, once we develop deluded thoughts, we lost our wisdom, leaving us without wisdom. Intrinsically, we all possess this wisdom, the very same as the Buddha’s. But because of our greed and desires, we lost it. Having lost our hearts in delusion our enlightened nature is covered by ignorance. This is like a light that is already extinguished. How was it extinguished? It is [extinguished] by ignorance; we are blocked by ignorance and dust, blocked by a great deal of it. We are covered, so the light of our hearts cannot pierce through. So, from the outside it appears that the light has grown weak. It continually grows weaker, until it is so faint that it seems like the lights has always been missing. This is being without wisdom. If we do not have light, the world around us is dark. This is because of the ignorance before us. The dust of ignorance grows ever thicker. Without wisdom, there is confusion. So, where does this actually come from? “We will create karmic seeds with our body, speech and mind.” It is what is born from our body, speech and mind. What is it that is born? “Karma” is born. Karmic obstacles accumulate. Because we do not have wisdom we are deluded by greedy thoughts. As time continuously passes, we constantly produce karma and ignorance. So, this causes our bodies to be more and more out of our control. Our body, speech and mind are beyond our control.
They follow the conditions and keep going, which creates karmic seeds. Grain by grain, these karmic seeds become more and more numerous. These seeds of ignorance become more and more numerous. This is because “we do not know that our physical bodies exist uneasily in the world”. “Exist uneasily” means it is temporary, a temporary stop, but [our bodies] are still restless. Our bodies are anxious and uneasy. In this world, we do not have our own direction. We do not know from whence we were born nor where we will go when we die. Even these questions [are ones] we have never thought about. We have never wondered, “Where did I come from. Where am I headed now and next? And now, rushing and bustling in this world, what am I actually doing? We know none of this. It is just greed and desire that gather and entice us. We are always striving to contrive conditions in an environment of conditions that is beyond our control. This is so unfortunate.
It causes this light to dim. We are covered by ignorance and have lost the light; we are completely covered by defilements. This is what our physical bodies are like in the world. We really lack a sense of security throughout our lifetime. This is why we are so greedy. People without a sense of security “exist uneasily in the world”. Rushing and bustling around in the world, they are actually constantly terrified and very uneasy. This is what people of the world are like. We should know that “the universe and the earth are all wondrously radiant. When we are free of defilements and contamination, we will be extremely pure and give rise to radiance”. In truth, we have an enlightened nature that is the same as the universe. This is our nature of True Suchness. Our nature of True Suchness has never left us, and yet we have set it aside. In truth, our nature of True Suchness is always unified with the true principles. It is just that we ourselves lose this path due to our ignorance. It is buried by a great deal of ignorance so that we are completely separated from it. Because of this, [our nature] loses its light. So, we must earnestly be mindful. Otherwise, we will forever be “lacking in wisdom and confused”. In order to rediscover, our nature of True Suchness, we must seek it with our inner light. Once we find the principles, our nature of True Suchness will appear before us. In truth, it never left us. We must rediscover the true principles, for then our nature of True Suchness will be found. Sentient beings all have different natures, for every sentient being has their individual life and mindset, and so they are each already lost in delusion. Everyone has a different mindset. We can say that all things, including humankind are contained within this universe. The principles of empty space pervade the world. This empty space encompasses the true principles of “emptiness” and within emptiness, there are countless worlds. Animals have their own spiritual world, while humans have different world. Within this same macrocosmic world, each has their own mode of life. The way of life of these worlds are all equally contained in this macrocosm. As humans, our lifestyle is within the human realm, which is also within the macrocosm. We ourselves further divide it; we distinguish the world of your mind from the world of my mind. Each person lives in their own world and is attached to their own world. This is why people are deluded. Actually, everyone should [realize] that all living beings are interconnected, because all lives have the same [intrinsic nature]. They have the intrinsic nature of True Suchness. Their substance is one of “wondrous existence”; they have a very subtle and wondrous nature of True Suchness. This is our wisdom-life. But once our minds are deluded, we become lost and create many afflictions that cover us, layer by layer. They conceal the light of our spiritual wisdom. Then naturally, we become confused regarding the external world. So, our intrinsic enlightenment and its light are completely stifled. At this time, in order to earnestly seek to comprehend this, we need to earnestly seek the principles within this universe, on this land. This is because we live in this universe and on this land. The living beings encompassed in this universe, including ourselves, actually possess an intrinsic nature of wisdom that is wondrous and bright. As long as we are clear and understand to search for it with a faithful mind, this wondrous radiance will appear. We already know that afflictions are found among external sense objects, among the appearances of the Six Dusts. These are illusory; we contrive connections among these. We need only free ourselves of the mindset of forming those connections; then the appearances of the Six Dusts will be clearly recognizable to us as illusory, and our hearts will settle down. [Our minds] must not “arise and cease suddenly”; we must not give rise to a thought one moment and extinguish it the next. When we give rise to good thought evil thoughts are naturally extinguished. If we give rise to evil and greedy thoughts, virtuous and good thoughts will be extinguished. These are like two ends on a balance scale. Therefore, we must clearly understand how to focus on and maintain our virtuous and good thoughts. This benefits us and, at the same time, benefits others. If we can do that, we can naturally extinguish our illusory thoughts. Then will be “free of defilements and contamination”. We already know that the universe intrinsically possesses its own true principles. We already know that everyone intrinsically possesses the nature of True Suchness. Knowing this, we must work hard to thoroughly perceive that the scenery before our eyes is all illusory, that it is a momentary stage. [We must] clearly recognize that the universe and the earth were originally wondrously radiant. This was a beautiful state. Within this profound and beautiful [state], each thing has its own intrinsic nature. We see that the camellia flowers are blooming. Along the way that I walk, every day I can see a bonsai of camellia flowers. The flowers have grown vigorously. When the camellia blooms, I cannot help but go look at them and praise them, [saying], “Oh my!” All things in the world are truly wondrous! It is budding.
At what point will it slowly, slowly, amid the aggregate of action, imperceptibly reveal its flowers reveal the blades of the petals? Its structure organizes itself in a very orderly way like this; one flower has its petals each petal is bundled so nicely. Before it blooms, what is it? Before this flower’s bud has sprouted, where is it? How amazing! How wondrous! Just these few flowers alone make me feel the wondrous profundity of all things in the world. In the world, it is but one among countless beings. This is the wondrous ness of plants. Every morning, as I am talking, I see the small bonsai before my eyes and think, “How wondrous!” Originally, the leaves are quite large, about this big, but there are also such small leaves in the course of a year, these little leaves always remain small. The bonsai in this pot is always this big. [I always wondered], why is it unable to grow?
Then someone told me that if I were to take the tree from this pot and put it in the ground, this small tree in the pot would grow to be large. Indeed! This is a living thing it needs an environment [to grow]. In its present environment, it always remains within its bounds. While inside the pot it will not extend further. It remains this way forever. If you let it return to the land, it will have the freedom to extend itself. The land is so vast, [the plant] will naturally extend its roots. Naturally, the trunk, branches and leaves will spread in accordance with nature. Is this not the wondrousness of the worldly Dharma and the laws of nature? So, “The universe and the earth are all wondrously radiant”. It is truly very wondrous. The principles are truly very evident, but our own ignorance and afflictions cover us up, layer by layer. [The principles] are so natural and open; people only need to mindfully seek to comprehend. They when it comes to different ways of life, whether [these beings] are moving or motionless we will be clear, and we will understand them. As we return to our own intrinsic nature, we will understand clearly.
Our wisdom and our intrinsic nature should return to the same state as the Buddha’s, the intrinsic nature of True Suchness. So, we must have the Buddha’s understanding and views. We must be “free of defilements and contamination”. We must return to the same unselfish and wondrous radiance as that of the earth. The earth is like this. It allows us to develop and spread our roots. We are given this much freedom, but instead we let ourselves be restricted by sense objects and images. So, we must be “free from defilements and contamination”. Then, naturally, “we will be extremely pure and give rise to radiance”. This will be a scene of radiance. We should all be very mindful; through our experience, we must understand the state of our hearts in this world.
So, with the Buddha’s understanding and views nothing hinders us. It is just that for us, “In ignorance, there is delusion over matter and delusion over principles”.
In ignorance, there is delusion over matter and delusion over principles. Being unable to understand how all phenomena arise is called delusion over matters. Delusion over matters obstructs the worldly truth. Delusion over principles obstructs the absolute truth.
In ignorance, there is delusion over both matter and principles. We are deluded by people and matters. Since we are deluded among people and matters, we are also deluded about the principles. Those who are deluded over matters are “unable to understand how all phenomena arise”. Therefore, they are deluded over matters. “Delusion over matters” means not understanding. We have not yet thoroughly understood the world we are connecting with. Therefore, we are still in this world contriving connections. So, because of this, we are deluded by the states we connect to, so we are deluded over matters. Since we are deluded over matters, we will naturally be deluded over worldly truths. In this world of mundane affairs everything is affected by [karmic] connections. By giving rise to these thoughts, we connections with all we see, coveting the things we crave. We do not understand the rise and fall of these causes and conditions, so we give rise to greedy thoughts and become deluded over people and matters. We are deluded by the appearances of people and matters in this world. They block us from worldly truths. This is “delusion over matters”. The matters of the world are all about fame, fortune, status and so on. With fame, we want greater fame. With fortune, we want greater fortune. Thus, we become deluded in many matters. So, life passes like this; how pitiful! What of “delusion over principles”? It obstructs us from the true principles. So, delusion over matters obstructs worldly truth; we are hindered by worldly affairs. Delusion over principles obstructs us from the true principles. We are unaware of this, so we must be very careful. We must be earnestly mindful and alert regarding “how all phenomena arise”. We cannot be deluded by these conditions, because in this way we are blocked off from worldly truths and worldly wisdom. We will be deluded regarding all matters, deluded in the environment. Therefore, we must be mindful. Only if we are mindful can we thoroughly comprehend the principles.
Therefore, the previous passage states, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of four worlds with four quadrants will, after four lifetimes, attain Anuttara-samyak-sambodhi”.
Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of four worlds with four quadrants will, after four lifetimes, attain Anuttara-samyak-sambodhi. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of three worlds with four quadrants will, after three lifetimes, attain Anuttara-samyak-sambodhi. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of two worlds with four quadrants will, after two lifetimes, attain Anuttara-samyak-sambodhi.
“Four lifetimes” means that we should act quickly so we can push forward ceaselessly without deviating from the direction of our spiritual practice. Our state of mind will continuously and gradually draw near to the grounds of the Bodhisattva-mind. If our diligence recedes and we do not press forward, we will still need a long period of time. But if we are more diligent, we can quickly complete our coursework, meaning we will reach one after another of the grounds of the Bodhisattva-mind. So, already “after four lifetimes, [they will] attain Anuttara-samyak-sambodhi”. Then, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of three worlds with four quadrants…” They are still very many. If we use “the dust particles of worlds” to count the number of Bodhisattvas, they are as numerous as the dust particles of three worlds with four quadrants. So, “After three lifetimes, [they will] attain Anuttara-samyak-sambodhi”. This is even closer than “four lifetimes,” closer to the state of attaining Buddhahood. “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one worlds with four quadrants will, after two lifetimes, attain Anuttara-samyak-sambodhi”. They are even closer; there are also many Bodhisattvas who are drawing closer to the state of attaining Buddhahood.
So, the nest passage continues. “Furthermore, Bodhisattva-Mahasattvas
as numerous as the dust particles of one world with four quadrants will, after one lifetime, attain Anuttara-samyak-sambodhi”.
This will happen very soon! “This refers to the stage of equal enlightenment. After one lifetime, they will attain Buddhahood”. They are already very close. This is because [their minds] do not fluctuate. They will never again be affected by the constantly troubling external sense objects and images and become deluded in this way. They are already very clear, and their hearts are resolute. They have already reached “the stage of equal enlightenment”.
Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world with four quadrants will, after one lifetime, attain Anuttara-samyak-sambodhi: This refers to the stage of equal enlightenment. After one lifetime, they will attain Buddhahood.
Next, what the light of one sun and one moon illuminates is called “one world with four quadrants”. Our Saha World has “four great continents”. It has Mt Sumeru as its center. Surrounding Mt Sumeru are east, west, south and north. This is divided into “four great continents”.
What the light of one sun and one moon illuminates is called a world with four quadrants. The four great continents are the eastern continent of Purvavideha, the southern continent of Jambudvipa, the western continent of Avaragodaniya and the northern continent of Uttarakuru. The four great continents [include] “the eastern continent of Purvavideha,” [which is Sanskrit for “surpassing the body”. Then, “the southern continent of Jambudvipa” is where we humans presently [reside]. Then there are “the western continent of Avaragodaniya” “and the northern continent of Uttarakuru”. In this world, the surroundings of Mt Sumeru are divided into “four great continents”. Thus, it is “a world with four quadrants”. The world with four quadrants shares one sun and one moon. So, that which shares one sun and one moon is called “a world with four quadrants”. So, “after one lifetime, [they will] attain [Anuttara-samyak-sambodhi]”. In one lifetime, they can attain this. This means that “they will transcend and enter the stage of wondrous enlightenment”. In this one lifetime, they have already reached the stage of wondrous enlightenment.
After one lifetime, they will attain [Anuttara-samyak-sambodhi]. This means that they will transcend and enter the stage of wondrous enlightenment. They will enter it directly after one lifetime. Thus it says, “After one lifetime, they will attain the wisdom of all Dharma”. Next, “Furthermore, sentient beings as numerous as the dust particles of eight worlds all formed aspirations to attain Anuttara-samyak-sambodhi”.
Beyond those Bodhisattvas, there were “[sentient beings] as numerous as the dust particles of eight worlds”. There were still many sentient beings, as many as dust particles, who, one by one, revealed what they understood about the Saha World; they did not merely see through the Saha World but also manifested the lotus-treasury in the Saha World. In the human world, this land is the pure land. This Lotus-treasury is the world where the Buddha attained enlightenment.
When these many sentient beings heard this, the Lotus-treasury immediately manifested in the Saha World, and the world that must be endured revealed a pure land. At this time, He revealed the distant intrinsic, and explained His lifespan with His three bodies. Thus, each formed the aspiration that is the perfect cause and together sought the fruit of perfect enlightenment.
Here, “the Lotus-treasury” refers to the Buddha’s state of mind when He attained enlightenment. This is the world of the Lotus-treasury. So, “The world that must be endured revealed a pure land. The world that must be endured” is the Saha World. In this Saha World, our intrinsic nature of True Suchness and the truths and principles of the universe come together. So the Saha World is the pure land. The Saha World is the Lotus-treasury. Ordinary beings are [the same as] noble beings. This is all a matter of a single thought. Everyone, every single thought is very important. What I told you in the beginning, the part [where I talk about] the Dharma-essence, is very important. As sentient beings we are all deluded in regards to this. We now know, however, that our hearts are actually the Buddha’s heart. All of us, within this environment, are revealing our enlightened nature. Although the Saha world is said to be the world of endurance, in truth, once we transform our minds we will be happy and at ease. Therefore, the Saha World is the pure land. “He explained His lifespan with His three bodies.” Do you remember “the three bodies”? In the Chapter on the Tathagata’s Lifespan, His Dharmakaya, Sambhogakaya and Nirmanakaya were combined and employed in the world. We must continue the wisdom-life of the Buddha in the world by means of our Buddha-nature, this enlightened nature. So, “He explained His lifespan with His three bodies. Thus, each formed the aspiration that is the perfect cause.” Regarding this “perfect cause,” from the time when the 16 princes began listening to the Dharma until the present, we ordinary beings have been continuously deluded. The Buddha and all of His disciples have been in the world all along, coming and going. As for us, we have been lost in delusion continuously up to the present. Therefore, we must be mindful. “Together, [they seek] perfect enlightenment.” All of us must be mindful about making a shared effort to follow the Bodhi-path and pushing forward on it.
Next, “Furthermore, sentient beings as numerous as the dust particles of eight worlds all formed aspirations to attain Anuttara-samyak-sambodhi.”
Furthermore, sentient beings as numerous as the dust particles of eight worlds all formed aspirations to attain Anuttara-samyak-sambodhi: Sentient beings as numerous as the dust particles of eight worlds all formed the supreme spiritual aspirations of the Tathagata. This was the fulfillment of their faith, meaning they are non-retreating in their faith.
There were still [beings] “as numerous as the dust particles of eight worlds” so great in number, who had all begun to form aspirations. We must widen the path and lead even more people to form aspirations. This is also what we say of the Buddha’s world. The more sentient beings the Buddha [transforms], greater in number than the dusts of many worlds, the more clearly they will know that they must form aspirations.
“This was the fulfillment of their faith.” He wanted to help more people have faith and implement it on the Bodhisattva-path. Those who formed aspirations grew ever greater in number.
Everyone, we truly must have faith! That is how we get the strength to give rise to this aspiration ourselves. With a single pure thought, we can clearly perceive that everything in the universe and on the land is the wondrous workings of wondrous Dharma. If our minds are pure, all phenomena are wondrous. They are all very wondrous. With a pure heart, every kind of matter or thing that we see contains rich principles. No matter what we see, we are clear about its rich principles. This is our power of wisdom. By analyzing these true principles and understanding them, our hearts will become clearer about them. Then naturally we will be free of defilements and contamination, be extremely pure and give rise to radiance. With uncontaminated hearts, the radiance of our wisdom, the light that comes from our wisdom, will become more penetrating. Seeing through to these true principles, the true principles of all things in the world, we [understand] more and more thoroughly. This depends on how mindful we all are. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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