Explanations by Master Cheng-Yan
Subject: Earnestly Seeking the Path to Awakening (慈憫眾生 勤求覺道 )
Date: March.03.2019
“Bodhisattvas give rise to great compassion toward all sentient beings. They protect living beings and never think of killing or harming them. With this as the cause, they receive the effects in different lifetimes and attain long lifespans that cannot be damaged or diminished. They make great vows to benefit themselves as well as others. This is known as a perfect lifespan and limitless wisdom-life.”
Everyone must mindfully seek to understand this. “Bodhisattvas give rise to great compassion toward all sentient beings.” This is fairly simple; upon reading it, it is clear to us. We often refer to Bodhisattvas as awakened sentient beings. They are already awakened and comprehend the Buddha’s principles. Understanding sentient beings’ suffering, they cannot bear it. [Bodhisattvas] apply the principles by practicing them in their own actions. Upholding this power of love, they go among suffering sentient beings. Thus, they give rise to great compassion. Because sentient beings suffer, this act of “protecting living beings and never thinking of killing or harming them” is Bodhisattvas’ “cause”.
The cause of Bodhisattvas necessarily begins with this aspiration. Look at our present-day Living Bodhisattvas, don’t they all share this aspiration? Giving rise to this kind of love, they protect sentient beings and willingly serve them with selfless great love. From ancient [sources], we often hear about “unconditional loving-kindness and universal compassion.” Truly, what is “unconditional loving-kindness”? It is not just a slogan, but something we can put into practice. It is a principle that can be [applied to worldly] matters and appearances. This principle has been explained for us; it has been taught so that we may know it. At the same time, it also guides us on the path. Once we have heart it, we must realize that this is our “common understanding” and our “common vision,” which requires us to take “common action”. If we can understand this and go among [people], [then we will understand] “the true principles”. The principles are to be applied; this is not impossible. These are the true principles. As long as we give rise to the great compassion that Bodhisattvas have for sentient beings and maintain a mindset of protecting and not harming sentient beings, this aspiration is “the cause”.
If we are willing to protect lives and exercise our love, this is the seed [of awakening]. Then naturally, we will be able to listen to [the Dharma], understand it and know how to put it into action. So, this “cause” is very important. If we want to put it into action, it will not be difficult. As long as we are willing to take action, we will be able to overcome many difficulties. This is like our international relief efforts, such as the relief in Serbia.
In the past, we were unfamiliar with Serbia. [We are now there] because of the refugee crisis. And where did the refugee crisis come from? In Syria, in 2011, popular discontent throughout the nation gave rise to conflict. Thus, small sparks ignited a blaze which caused a wave of refugees. Those several years, we often heard reports about the suffering of these refugees. [The situation] was so dangerous! [The refugees] fled in all directions, with many wishing to escape to European countries. These were the closet desirable places for [the refugees] to flee to, places of peace. So, escaping from their homes, they fled to these countries. Whether Germany, France, England or any other European country, these were places they longed to go to. But getting to those countries was a long journey, especially for people fleeing hardship. They could not go by car or plane. They could not go by car or plane. Most of them had to walk on foot; it was very dangerous! They ran through gunfire and followed very dangerous roads. For others, they had to travel by water. We often heard of refugees trying to cross the border between countries that they had to traverse in order to reach [their destinations]. However, [the borders] were lined with barbed wire and full of sharp spikes. The borders were closed off with huge amounts of barbed wire fencing. To get to the other side, they had to climb over the barbed wire fence which is really difficult! The barbed wire fencing is very high. For those who tried to cross over by cutting through it or climbing over it, their bodies were stabbed and sliced. Adults and even children had to endure this. For those adults fleeing hardship, their hopes were with the next generation. They brought their entire families and very young children with them. How could they traverse [such a distance]?
We often saw on the news these [people separated by] barbed wire. The people on one side looked like being in hell, crying for help. They cried out, wanting to escape this hell of haplessness and suffering. Some people were right there at the border, a lifeline, but they could not cross it and were either killed or injured. We often saw such situations. Or just as refugees were about to cross, they were discovered by guards on the other side, and the guards pushed them down and beat them with the butts of their guns. This is human nature! Some countries dislike each other, while others have civil wars within, leading to these contradictory situations. There were also those who tried to flee by water. Traveling by water is very dangerous. Often a boat that was [only] capable of carrying 20 to 30 people were crowded with 200 to 300 people. Being so far over capacity, when they encountered wind and waves, many boats capsized, leading to disasters at sea. There were many news reports about this.
I remember for that whole year there were many news stories of this nature. There is such great suffering in our times! Presently (in 2018) there are fewer reports about the refugee crisis. The media continually reported on the refugee crisis for several years, but now they are showing a decreased interest. Are refugees still fleeing? Yes, they are still fleeing as before. After much hardship, [many] finally escape and flee to their desired destinations, while others, in the process of fleeing, must pass through other countries along the way. They do not want to settle in these countries, nor do they meet the requirements to remain there. However, as part of the process of escaping, [refugees] have to pass through these countries. That is how Serbia is viewed. Syrian [refugees] wanting to flee to [other] European countries often have to travel through Serbia. So, over the last several years, refugees have got stuck there because other European countries closed their borders, unwilling to receive them. Refugees who could not cross [the border] became stuck [in Serbia]. So, what could these people do? The refugees had fled to save their lives, and they lacked material resources. They barely escaped with their lives, so how could they bring their belongings? They could not. Despite having a fairly good life in the past, once they fled, they all became refugees. Refugees must endure tough times. Every day, their daily living is a struggle. They truly experience many hardships. This is [what it means to] be a “refugee.” [Many] suffering refugees are concentrated in Serbia. At this point, they have run out of everything, which makes their suffering truly unbearable. During these last few years, I often think about the group of hardworking and mindful Bodhisattvas [over there]. They not only protect lives without harming others, but they also cherish all and protect all life. This group of Bodhisattvas understands the suffering of life; their hearts go out to sentient begins who are facing suffering and having difficulty surviving. Thus, they give rise to great compassion. There are not many Tzu Chi volunteers in Europe. Although there are not many of them, these Tzu Chi volunteers [gathered together] from different countries. The orientation of their Bodhisattva-minds and their understanding of each other are all based on the same teaching, which is [the Dharma of] the Bodhisattva-path. So, volunteers from as many as over ten countries came together to provide help [to the refugees] in Serbia. They take turns coming and staying for a while.
This is still continuing today.
So, beginning on March 10, 2018, Tzu Chi volunteers from Germany, England and several other countries, these Living Bodhisattvas, came together and went to Serbia again. They had a special reason for making this journey. The Serbia Commissariat for Refugees and Migration have taken responsibility for the refugees, who number about 600 to 700. In fact, some of those commissariat members had themselves experience these things. What had they experienced? Some of them had lived as refugees themselves. In those days, there were often conflicts between countries, so they had also been refugees. Therefore, they understood the refugees’ suffering. Because they were responsible for the refugees, they cherished Tzu Chi and assisted our volunteers in helping the refugees. These commissariat members and the Tzu Chi volunteers from Europe formed a very good affinity with each other.
So, in 2017, Tzu Chi volunteer brought some people from Serbia And Bosnia to come visit us [in Taiwan], where they learned about Tzu Chi and recycling. [While they were here], they learned the significance of recycling. They saw how Da Ai Technology [makes use of] recyclables in order to “return them to the source”. [With this mindset of] “purity at the source”, these recyclables can be made into blankets. By refining them, they become yarn, the highest quality yarn. This is then woven into cloth that is both very lightweight and warm. It is of great quality. They admired it and wanted some for themselves, so they planned to purchase some from us. Tzu Chi volunteers from those European countries and our Da Ai Technology Co. came together to [provide them a gift].
On March 10 (2018), they had finally completed 600 sets of clothing which were personally delivered into their hands for [the refugees] to wear. We saw how joyful they were [to receive] this much needed clothing. [These clothes] have an educational aspect, but they also fill an important function. [Thus, the volunteers] accomplished this extraordinary task. Our Tzu Chi volunteers in Europe started further extending their efforts to care for these refugees. During these last few years, we have been providing them with two meals a day. [The commissariat asked us] to go back to visit the refugee camps again. The refugee commissariat expressed the hope that we could care for another refugee camp. So, we went to visit another camp. Now (in 2018), in that country, we are responsible for providing meals to two refugee camps.
Thus, our volunteers continue to provides care. The place we visited this time, compared to the one we have bene helping for two or three years, was truly a wave of refugees gathered in one place. Everyone’s mind was in great chaos, Their lifestyle was very messy, and the environment was very poor. Tzu Chi volunteers went there in shifts and kept counseling them. They have provided counseling, and on this trip, those refugees commissioners, along with our long-term volunteers from Bosnia who have been helping us, also went to help after returning from Taiwan. They provided a loving education to guide and teach [the refugees]. Now, when they visit [the camp], the environment has become very orderly. People get along harmoniously with each other as if they were family. There are many people [living there], but they get along in peace and harmony. The environment has also become very beautiful. There was also a person from India. This man from India is in his twenties, 24 years old. When he saw our Tzu Chi volunteers arrive, he was very happy and quickly came to share some good news with them. The Serbian government was going to send him back to India. How did this India man end up in a refugee camp? He was not fleeing hardship, he was tricked by a human trafficker. Back then, when he was only in his teens, he came there with a human trafficking ring who tricked him into coming and forced him into child labor. So, after being tricked out of his country, he ended up getting stuck in Serbia, so he blended in among the refugees in the camp. [Our volunteers] got to know him over a few years, and [he was finally] to be sent back to India. He was so happy that he could finally go home; He was not fleeing hardship when he came; he was tricked into coming. There was another woman who had come from China. How did she end up in the refugee camp? She was not fleeing hardship either. She initially was bound for Rome, so how did this happen? What route did she take that [brought her to] this refugee camp, leaving her stuck in Serbia? She initially intended to go from the refugee camp to Rome, but she ended up being stuck in Serbia. She ended up as a refugee in this camp. Life in the camp was very hard. She collected food waste, gathering what others did not want to eat. If refugees tossed unwanted aid [supplies], she would pick them up. Where she lived was like a garbage dump. This woman was just over 60 years old, and this was the kind of place she lived in. So, Tzu Chi volunteers discovered her. When this woman heard people who understood her language, who spoke Mandarin, she was moved to tears. She had been wandering in that place, and she endured the hardship of living in a refugee camp among people speaking languages she did not know from cultures she did not know. We [learned all of this]. So, why did this happen? She had a decent life, so why did she form an intention to go to Rome, which got her [stuck] in this refugee camp? Why did she do this? This is inconceivable. It was like the Indian youth who was tricked into coming; life truly is inconceivable. In any case, Tzu chi volunteers are already making a great difference in that place. It is very touching to see. Look at the environment they lived in before. They are still refugees today, but their living environment now [is much better]. They truly feel that even living [in the camp], life is not so bad. However, they cannot live there long-term. Their family living situation and [lack of] livelihood is very difficult. They have to depend on others’ aid. Otherwise, their living environment is not so bad. [From the footage], there was a group of children who saw these [elderly female volunteers] come. They were very sweet and familiar with each other.
We really do not know how long [these children] had been waiting to again get to see this group of loving grannies and moms. The children were so adorable, their cuteness was indescribable. This group of Bodhisattvas came from faraway places, from different countries, and they took turns caring for these refugees from different countries. Among them were people from Iraq, Afghanistan and people who were tricked by [traffickers]. There were all these different [situations]. Now we are providing meals in two refugee camps for over 1000 people. When these people saw [the volunteers], it was as if they saw family members or as if they saw their saviors. To be someone who is needed by others in the world is truly not easy. This group of Bodhisattvas gave rise to great loving-kindness and compassion. Because of their aspiration to protect lives, [they made this] their cause. Such a life is truly valuable.
So, now we [can see] that this is how Bodhisattvas arise. It is like what the previous sutra passage says “If you compare these merits and virtues with one hundredth, one thousandth or one trillionth of the merits and virtues stated earlier, they do not amount to even one part. It is to the point that the comparison cannot be known through calculation or analogy.”
Previously, we discussed the Five Paramitas. We often talk about “actualizing the Six Paramitas in all actions” is talking about the Six Perfections. So, why do we sometimes say Five Paramitas? One is missing, the prajna paramita. Prajna means wisdom. Preceding [the paramita of] wisdom, there is Samadhi, upholding precepts, patience, diligence and giving. Indeed, these are the Five Paramitas. When we put them together with prajna, they become the Six Paramitas. This is how w engage in spiritual practice. They are all practices required for following the Bodhisattva-path. If we want to walk the Bodhisattva-path, we must practice giving. Are these Bodhisattvas we just discussed practicing giving? Yes. If, they just sat around waiting to give, in Germany, they would not have seen any refugees. It is not that there were no refugees, but they would not have the conditions to see them. In England, France, the Netherlands and several other countries, there are certified Tzu Chi commissioners. [But if] they all remained in their own countries, how could they have the opportunity to come to Serbia and encounter these refugees from different countries who were all suffering? This is another kind of strength which comes from understanding and vision. We know that in worldly society, in this world, there are countries, people, conflicts, civil and international wars that have all led to the tragic refugee crisis. The difficulty for them all now is that despite the many possible transportation routes, which route could these many refugees take? Where are they stuck at? This is an urgent predicament. Those who are practicing giving have the wish and the love to safeguard and protect all lives. This group of Bodhisattvas have loving and compassionate hearts. They have this common understanding and common vision. As the causes and conditions came together, they went to help [the refugees]. This is understanding and vision. Have they attained prajna? In fact, everyone has this [wisdom] but we ordinary people have obstructions. However, they have now heard the Buddha-Dharma. Hearing the Buddha-Dharma, they know and understand it. They have a common understanding and vision. They know the process of the Bodhisattva-path and what they need to do. They know this and understand the direction of the path to walk on. We are still ordinary beings, and the minds of ordinary beings have many discursive thoughts. There is still you, me and them. There is still separation of us and others. However, they know how to walk this path. They share a common mission to follow the same path together. This enables them to overcome difficulties. Do they have afflictions in the process? Yes, they have afflictions. They still experience afflictions, but these afflictions do not obstruct them. When they went this time to show their love, this was the common direction for everyone. Although they still had afflictions, they had to accomplish their mission this time.
So, we often feel that this group of Bodhisattvas from these countries have such great aspirations. If a disaster occurs, all of them are united with the same mission to give of themselves and serve others. And after everything is done and concluded, we gradually [begin to hear stories] about these countries and these Bodhisattvas. Bodhisattvas have afflictions, for they still have not fully realized “unity harmony, mutual love and concerted effort”. What does it mean to have unity, harmony and mutual love? There are still times when people are not fully united.
However, whenever something happens, if everyone works together and can set aside any conflicts so that everyone can [accept each other’s differences], isn’t this our spiritual practice? At this time, we must all [come together]. “Come, you sit beside me, and I sit beside you. I am behind you, and you are in front of me. We obediently sit here and listen.” Perhaps you are listening to me speaking, but that person sitting in front of you is someone you do not really like. Something happened between you yesterday. It seems there is still some conflict between you. However, in this place, everyone must be dignified and disciplined, obediently sitting and listening. After the lecture, you each go your own way and so on. Such discord is inevitable. Separation between us and others is inevitable. This is what makes us ordinary beings. [However], we are now ordinary beings who follow the Bodhisattva-path. Though we are all very mindful, we still have a direction we must advance in; there is a long way for us to go. Look at how the Buddha taught the Bodhisattvas. The Bodhisattvas were incalculably numerous. For a long time, the Buddha guided and transformed them in this manner. There were those who had achieved, those who were achieving and those who had yet to achieve. The Buddha did not worry about those who had achieved. They were all helping the Buddha to complete His mission of spreading the Dharma. And what about those who were achieving? Those who were achieving were already mature, but there was a chance that they might regress. They could still regress! Their minds could accidentally slip. If they gave rise to discursive thoughts or if [their minds] went astray, even though they were about to attain fruition, a bit of [the Dharma] could leak away; this is having Leaks. They could be flawless and completely pure, but the tiniest deviation would cause the flawless Dharma to leak away. This is what we must pay close attention to. What about those who have yet to achieve? Those who have yet to achieve are those who have only just heard the Buddha-Dharma and are just beginning to be transformed by it. This [applies to] those who have yet to achieve. So, the previous sutra passage says, “compare the merits and virtues”. These merits and virtues are what those who are being transformed and are achieving are practicing [to attain]. So, now He was only worried that they would lack just a little bit. They could not let even the smallest bit leak away. What does that little bit refer to? It refers to Prajna. Is that really just a little? No, it is not. If that little bit has leaked away, then it is all completely gone. So, that little bit must not be lacking. Of the six, even if we already have five, we cannot lack that [last] part, because that is the most important one. This is like the Hearers and Solitary Realizers [who say], “I practice only for myself”. This is not right. The Buddha encouraged them, “That is wrong. I have worked so hard to teach you, but you only seek to benefit yourselves; you cannot do this. You should go out to transform sentient beings”.
This is [what He said]. We must also add prajna, open up our prajna. We must not be attached to emptiness or existence but stay apart from both emptiness or existence and walk the Middle Way. This is true emptiness in wondrous existence and wondrous existence in true emptiness. [Walking] the Bodhisattva-path is truly having wisdom. So, the previous sutra passage talks about “these merits and virtues”. These merits and virtues are compared to one hundredth, one thousandth or one trillionth [of those of wisdom]. Even though they have attained all those merits and virtues, they are still less than those from wisdom. This is because with wisdom, we will naturally be flawless in giving, flawless in diligence, flawless in patience and flawless in Samadhi. Then, this wisdom will absolutely be flawless. If our wisdom is flawed, even our giving will be flawed; our giving will bring flawed; our giving will bring about afflictions. We will have merits and virtues, but we cannot reach the other shore. Merits and virtues are the blessings of humans and heavenly beings. If we reap what we sow, how could we have no merits and virtues? We have merits and virtues, but we cannot reach the other shore.
So, the next sutra passage says, “If there are good men and good women who have merits and virtues like these, among those who retreat from Anuttara-Samyak-Sambodhi, they are not found”.
When it comes to the merits and virtues gained from hearing about the Buddha’s lifespan, we have already heard about this in the previous sutra chapter, the Chapter on the Tathagata’s Lifespan. So, “[They] leverage their affinities with sentient beings”. We need so many more sentient beings out there to be able to walk the Bodhisattva-path.
When it comes to the merits and virtues gained from hearing about the Buddha’s lifespan, by leveraging their affinities with sentient beings and nurturing themselves with the joy of seeking the Dharma, they give rise to a single thought of deep faith and understanding. They are inwardly permeated [with the Dharma], so they will diligently seek the path of universal enlightenment without retreating.
We just spent such a long time talking about European countries and how Tzu Chi volunteers went there to serve and bring their Bodhisattva-compassion to fruition. These were their causes and conditions provided by these sentient beings in suffering. [This suffering] gave them strength to complete their mission of walking the Bodhisattva-path. Without these suffering sentient beings, where could they give of their strength? So, this is “leveraging their affinities with sentient beings”. These [refugee-] Bodhisattvas helped them accomplish the Bodhisattva-path by spurring them along on this path. So, when we [talk about] giving, we often say that we give unconditionally and that we must be grateful. This helps us strengthen our will to practice. “They nurture themselves with the joy of seeking the Dharma”. If we are able to go out to give and serve, we feel very joyful. “This is such a joyous feeling. I know I want to do it again. I want to continue diligently advancing. The Buddha-Dharma teaches me so that I understand how to give and serve. After giving, I can attain such joy. I am joyful; as I apply the Dharma, I attain Dharma-joy. Having heard this Dharma, I give of myself. Through [helping] these people in suffering, I have attained realizations”. So, “They give rise to a single thought of deep faith and understanding”. In this way, they advance in their faith and understanding. They know that they have an opportunity to serve because they have faith and understanding in the Dharma taught by the Buddha. These teachings guide them to go among suffering people and serve them. So, “They give rise to a single thought of deep faith and understanding. They are inwardly permeated [with the Dharma].” When it comes to the Dharma, when we take it to heart and absorb it, it helps us to keep growing bit by bit. It is like vapor [from a diffuser]. By standing in the stream of the vapor, we are permeated by its sweet scent. It is the same principle. So, “They are inwardly permeated [with the Dharma].” When our minds are very satisfied and joyful, “they will diligently seek the path of universal enlightenment without retreat.” Naturally, the aspiration to seek the Dharma will be very diligent. So, “If there are good men and good women who have merits and virtues like these…”
If there are good men and good women who have merits and virtues like these: If there are good men and good women who hear the Buddha’s teachings and have faith in and accept them, they attain great merits and virtues.
If there are those “who hear the Buddha’s teachings and have faith in and accept them, they attain great merits and virtues.” These good men and good women have heard the Buddha-Dharma. We have heard this Dharma. We believe it and accept it. When we are amidst these good merits and virtues, we can faithfully accept “Anuttara-samyak-sambodhi.” This “Anuttara-samyak-sambodhi” is supreme, universal and perfect enlightenment. If anyone has truly entered the path of the Buddha-Dharma, they absolutely will not retreat, because they have faith and understanding.
Among those who retreat from Anuttara-Samyak-Sambodhi, they are not found: Those who do not have this faith and understanding easily retreat from their spiritual aspirations. Those who have this faith and understanding are not found among those who retreat from Bodhi.
Those without faith and understanding, “those who do not have this faith and understanding, easily retreat from their spiritual aspirations.” Those who do not enter and gain faith and understanding only think, “Doing good brings merits and virtues. Great, I will do some good. After serving, if my heart feels joyful and I will gain merits and virtues, in that case, I am willing to do it.” If they have not heard the Dharma, they only [care about] merits and virtues. They will do what is easy for them to do. These are just ordinary merits and virtues. They will not help us to truly eliminate afflictions and practice the Bodhisattva-path. Then, without those seeds, they will easily lose their will to practice. “Those who have this faith and understanding are not found among those who retreat from Bodhi.” If we have faith and understanding, we absolutely will not be of a mindset to retreat from the Bodhi path. With a firm will to practice and profound faith and understanding, we will not retreat. This is what this sutra passage tells us to help us understand clearly. Everyone, the love in our hearts is inspired when we go among people. The Buddha-Dharma has cleared a path with a direction for us, a path that we are enabled to traverse. So, we must mindfully seek to comprehend this. We must clearly observe the Bodhisattva-path through this world. Based on the ways of life in [different places], this is how Bodhisattvas employ their aspirations to go among people. We must mindfully seek to comprehend this. For example, these European Bodhisattvas are living as in heaven on earth. But how can they overcome all difficulties to walk the Bodhisattva-path? They must make good use of their time. These Bodhisattvas [live] in this world; we should clearly remember [what it means to be] Living Bodhisattvas. How do we draw near to wisdom? How do we continuously counsel people to inspire their wisdom? Today, Living Bodhisattvas must open up people’s wisdom. This requires “the Five Paramitas” to draw near to “the prajna paramita.” How do we counsel people? This is our most important [work]. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
