Explanations by Master Cheng-Yan
Subject: How the Intrinsically Pure Mind Becomes Defiled (心性本淨 諸過染垢)
Date: May.22.2019
“The ability to illuminate and see matters is discerning wisdom, and the ability to understand is impartial wisdom. These two are different from each other. Those who know worldly truths have discerning wisdom, whereas those who realize the supreme meaning are said to have impartial wisdom. When we understand thoroughly, we reach the supreme meaning. The nature of our mind is inherently pure, but our various transgressions contaminate and defile it. We must use the wisdom of the Dharma as water to wash away the defilements in our minds. This is called calm contemplation.”
We must mindfully seek to comprehend this. “The ability to illuminate and see matters is discerning wisdom, and the ability to understand is impartial wisdom.” This tells us with great detail that when the grounds of our mind are in darkness, we cannot see what is happening outside of us. This is because we are unable to discern things. The environment is dark. We have no idea at all what the world is like and are totally unable to understand. But, as soon as we [light] a lamp, the lamp’s illumination brings light. Naturally, we can then discern the sights and appearances outside. “This path is fairly level, so it is easy to traverse. Wow! There is a ditch over there.” If we are aware of the ditch, we can step over it. Be it mountains, creeks, rivers or plains, we clearly distinguish all of them. If there is only darkness is a space, then we will be unable to see anything and will be unable to discern anything. However, in the very same space, if a single lamp is lit, the surroundings will naturally appear, enabling us to see the path. Even if the light is faint, we will still be able to find our way. This is discerning wisdom, knowing right and wrong. Such is discerning wisdom. If our lamp is a bit stronger, it will shine its light, illuminating even further and brighter. A lamp functions by shining [in all directions] equally. The light even reaches objects high above. [Thus, it can illuminate] high objects. Whether near or far, whether the path is walkable, where there is mud or dry land, everything is very clear. If there are ugly and foul corners, as long as there is a lamp, beautiful and ugly, fragrant and foul are all treated equally. The light illuminates them all equally. This is impartial wisdom. If a lamp can only illuminate high and low but does not allow us to personally experience these conditions, then we will be unable to comprehend the ultimate reality; we cannot sense how clean or filthy something is. We cannot sense how we wet or dry something is. All of this is impossible. Thus, “Knowledge” by itself can only discern high and low, large and small. It cannot delve deeply into an environment to understand it. So, to understand, we need impartial wisdom. Impartial wisdom is all-pervasive. If we can experience and realize something, this is wisdom, wisdom that is already manifest. So, we can understand the depth of the principles are extremely profound teachings. [This wisdom] is harmonious and perfect while simultaneously possessing discernment. Such “impartial wisdom” comes from thorough understanding in the mind. It illuminates everywhere; it is impartial. Even in the [world’s] subtlest aspects, as long as the light reaches them, [with] wisdom, [we can] analyze them. So, this impartial wisdom is a subtle and intricate perception, experience and understanding. This is wisdom.
This wisdom is impartial. There is discerning and impartial wisdom. Discerning wisdom allows us to make distinctions, saying, “This is a human, and that is an animal.” Yet with impartial wisdom, we realize that all sentient beings are equal in nature. This is something very subtle and intricate, so impartial wisdom is very important. Discerning wisdom lets us make distinctions, while impartial wisdom allows us to comprehend all wondrous and intricate principles. This is the function of discerning and impartial wisdom. These two have different uses. So, “Those who know worldly truths have discerning wisdom.” This is [knowing] the world’s coarse appearances. This knowledge is recognition. With knowledge, we know that something is vast. How can we draw an analogy with it? With something very tall. What can be used to draw an analogy to this? “As tall as a mountain, as vast as the ocean.” This is how we can describe it. This is the function of discerning wisdom. It discerns big and small, high and low, vast and tiny etc. This is how discerning wisdom is used. So, this kinds of wisdom is necessary in our everyday lives. Though it allows us to discern and know something, [discerning wisdom] cannot analyze these principles in details. Thus, discerning wisdom allows us to distinguish worldly objects and appearances.
This is discerning wisdom. “[Those] who realize the supreme meaning are said to have impartial wisdom.” This is the light that truly “illuminates.” It allows us to carefully analyze the subtle and intricate principles within.
For example, in our food, there are very microscopic germs, that we cannot see due to their tiny size. These are contained within our food. Some germs have thousands of varieties, and they cannot be seen by the naked eye. Usually we think, “This is edible. That food looks so nice.” Looking nice does not make it edible. An item might be edible, but it may be already past its expiration. Why is it expired? If we smell it, it does not small sour or bad. Why can’t we eat it? Because when food is expired, it has lost its nutritional value. If it expired, its content has already changed. This is a very profound principle. Every day we eat, and yet we are unaware that within what we are eating, there are so many principles regarding microorganisms.
[The germs] are so intricate and miniscule that the naked eye cannot see them, so we need a microscope. A medical microscope can magnify [an object] several thousand times. The tiniest things, things invisible to the naked eye, can be seen under the microscope; this instrument can reveal their shapes. Although this world is wondrously profound, our knowledge [about it] is also developing to be broader and more expansive. During the Buddha’s time, how could people imagine this? This space is full of tiny germs, yet who can see them?
Over 2000 years ago, the Buddha said that life exists in all places. In any space, when we raise our hands or exhale a breath, we are spreading tiny germs. Within the space of our bodies and all around us, there are living things. How miniscule are [these beings]? There are all sorts of demons and monsters. “All sorts of demons and monsters” refer to things that are imperceptible. Some people say, “These are demons.” Demons are invisible; even ghosts and spirits cannot perceive them. If even ghosts and spirits cannot perceive them, how could people see them? They are very subtle and intricate. We really cannot say that people in this world know everything. But the Buddha’s wisdom contains the truth of the supreme meaning, which is the Great Vehicle Dharma. The Great Vehicle Dharma contains all the principles of the Small Vehicle. The Buddha has analyzed physical space, interpersonal relationships and the process of time. The Buddha’s heart understands these very clearly, but what methods should He use to help us comprehend them? The Buddha spoke of “wondrous existence in emptiness.” All phenomena are empty, but within the intangible. This subtle and wondrous existence encompasses many things, and there is still much for us to discover. So, scientists seek to prove these. Generations of scientists have proposed [hypotheses] form their knowledge and conducted research. As a result, our society nowadays has become very technologically advanced. This even extends to the spiritual powers that the Buddha spoke of. Don’t people today have “the power of the heavenly eye”? As I am speaking here, besides “the power of the heavenly eye,” there is also “the power of the heavenly ear.” [Regarding] what our eyes can see now, all we need is the press of a button, and [the image] is projected onto the screen. [The video technology] is also watching me without me even realizing it. Even still, in more and more countries, a multitude of Tzu Chi volunteers simultaneously watch me and listen to my voice. So, everyone is displaying spiritual powers in this era, more than 2000 years from the Buddha’s lifetime. In His lifetime, He mentioned “the power of transporting oneself, the power of the heavenly eye” and “the power of the heavenly ear.” Of course, the Buddha also taught about “the power of knowing past lives.”
“The power of knowing past lives” is something we must also work very hard at. Through hard work, can we know our past lives? This depends on our minds. Are we able to bring stillness to our minds? Are our minds able to clearly take in the Dharma? Can we unite the mind and spirit? “The power of knowing past lives” is not impossible. There is also “the power of knowing others’ minds”. What are you thinking? Some people’s minds are clearer, subtler and more intricate. Do you believe what I am saying now? Did you hear it clearly? Do you have doubts? It all shows up in your attitude and expression. If you still have doubts about what I am saying, then please bring them up and ask me. Is your explanation [of what I say] correct? Each person has a different interpretation for the same teachings. This “truth of the supreme meaning” corresponds to many principles and many people’s capabilities. But we must get to this truth very precisely, especially its very intricate principles. If we use a microscope to magnify [these phenomena], there is abundant content for us to research. Or we can look at the tall mountains and vast oceans to analyze [the truth]. However tall a mountain is, that is how extensive the Dharma is. This is “the truth of the supreme meaning” which encompasses the Buddha’s wisdom and abundant principles.
So, if we are able to reveal the light of wisdom, we will have this kind of wisdom that can analyze principles both great and small. Great principles and apply to very subtle and intricate details very subtle and intricate details. The smallest of principles can encompass all Dharma-realms in the universe. We cannot see these principles for they have no appearance, but all we need is to connect our minds to them so that our minds can converge with the principles. It is up to us to truly use the power of our minds and give rise to deep faith and understanding. Only then can we bring discerning and impartial wisdom together. Then, we can use our minds to comprehend great principles. Thus, we take them to heart and comprehend them. With these subtle and intricate principles, we can fully exercise them until we employ all great principles in the world. Take our eyes, for example. What is inside of the eyes? In biology, they analyze this organ in detail. We all use [our eyes] in our own bodies, but what is within these bitty eyes? How do the eyes operate, enabling us, with a blink of our eyes, to see the expansive environment that surrounds us? Our visibility is unobstructed in our environment. How do the eyes expand our vision to see such a vast and open space with such clarity? We all have the same eyes, so why is it that when our vision becomes weak, we feel great discomfort and experience many obstructions? Our eyes are not like everyone’s healthy eyes that can see clearly. What part of our eyes is damaged? How can [our vision] be corrected? These are worldly matters, principles and things. What we always seek to understand is “the truth of the supreme meaning”. When we use it to analyze things, whether it is analyzing our minds, analyzing a physical principle or a function, they are all encompassed in “the truth of the supreme meaning”. It is complete. It has no defects and lacks nothing, so it is perfect and complete. We may want to see it, but everything is empty. We must connect our minds to the principles.
Naturally, we will then be very clear on the principles within [the truth of supreme meaning]. This is where we must put in our efforts. But without anyone explaining it, we do not know. We must be very grateful that over 2000 years ago, the Buddha saw the path, connected to the path and became enlightened. He used His enlightened mind to analyze and help us to awaken and become familiar with all of this. Although the sutras are over 2000 years old, and we know that the many iterations of translation may have skewed [their meaning], the inspiring point are still there. So, we use the motivation that inspired the Buddha. As we receive this motivation, we must inspire ourselves so that we also have our own motivation. As long as our motivation is precise, when we mobilize, our direction will be the same.
So, everyone, must mindfully seek to understand this. Thus, we need people who [expound the Dharma]. Once someone teaches it, we begin to say, “Oh, right; I must be mindful about this teachings”. When we are mindful, we attain. Only then can we converge with the path. Only then can we comprehend the principles. If we only listen, we are far from the path. We must put [the teachings] into action to be able to draw nearer to the path. When we gain knowledge through listening [the memory] actually fades after we heard it. So, we must uphold our mission and follow the path to be able to draw near [the path]. We must therefore be very mindful. If we do this, by practicing the path, we will [gain] understanding. “When we understand thoroughly, we reach the supreme meaning”. Then we will be able to bring the principles together. With “discerning wisdom”, we can analyze. With “impartial wisdom”, we can further investigate and examine the principles within “the truth of the supreme meaning”. To enter the Buddha’s understanding and views, we must thoroughly understand the truth of the supreme meaning”. Only then can all principles return to the nature of our mind. The true nature of the mind is intrinsically pure.
So, “The nature of our mind is inherently pure”. The Buddha could attain enlightenment because He returned to His pure, intrinsic nature. He had to go through infinite kalpas to converge with the principles. Only by converging with the principles can we eliminate ignorance. So, [we must] keep connecting to the principles. Every time we connect to the principles, we bring more purity to the mind. With more purity, we gain more strength to eliminate afflictions. With discerning wisdom, there is no ignorance. If we lose our discerning wisdom, ignorance will arise. Our discerning wisdom allows us to distinguish, so we are naturally clear about right and wrong. We will not continue to give rise to ignorance.
So, as the wisdom-life in our minds grows, the nature of our minds becomes pure. So, “Our various transgressions contaminate and defile [our minds]”. “Various transgressions” are mistakes. All that we experience, all our afflictions and ignorance, keep creating defilements and attachments. In our unenlightened minds. If we engage in spiritual practice, we begin [thinking], “It has passed; we let it go, and we do not take issue”. When we return [our intrinsic nature], everyone’s nature is equal, so we show mutual respect. Then, there is no resentment among people. Our interactions will be free of afflictions, and we will not give rise to discursive thoughts. Gradually, we will thoroughly understand life and eliminate thoughts of desire. We will be free of resentment and desires. Our thoughts will naturally always remain peaceful and free of ignorance and doubt. So, we must be very mindful.
In the present, our karma and many obstacles resulted from our “various transgressions” which form many afflictions in this moment. Many defilements of afflictions have been accumulated from the past. In this life alone, many people are good to us and many people are bad to us. For those who are good to us, we may feel grateful to them for a time. However, if those people who have been good to us act carelessly once, then we will feel distaste in our relationship. Our past gratitude will be eliminated. We will then will hold resentment in our minds. This is how ordinary beings are. We so quickly forget about the grace and virtue of people in regular times. When a challenge arises in this moment, we give rise to negative thoughts. This is how ordinary beings always flounder. So, we must know that “Our various transgressions contaminate and defile [our minds]”.
This contamination refers to how we keep accumulating afflictions and ignorance. We eliminate few and accumulate many. In this way, we will [think], “Why can’t I understand the principles?” I am listening. How am I unable to understand all the truths of the supreme meaning? In the past, we accumulated habitual tendencies. The defilements of ignorance and afflictions are obstructing us. This is why we are unable to understand. So, what can be done? “We must use the wisdom of the Dharma as water.”
We must quickly use the Dharma; the Dharma is like water which can cleanse our defilements. So, every day I tell everyone this. After hearing the Dharma, are we quick to implement it in our lives today? After hearing the Dharma, we must implement it in our lives. In dealing with people and matters, we must quickly connect them to the principles and demonstrate the principles [in actions]. We just heard [the Dharma] in the morning, so when we take issue with others, “How could such and such a person be like this?” we will think, “He displayed so many good qualities before!” We use the past to resolve issues in the present. So, in hearing the Dharma, we must gradually implement it in our lives, in how we treat people and handle matters. These [actions] will then gradually become habits. I often say that to engage in spiritual practice, we need to cultivate our habits. “This person has good habits and is very well-tempered”. That person has bad habits. What is [essential] here is “habit”. So, we must earnestly use the water of wisdom to cleanse our past habitual tendencies. We must cleanse our bad temper, wash away the defilements of our minds. This cleansing of the mind is called calm contemplation.
Calmly contemplating the Dharma means that after hearing the Dharma, we earnestly take it into our hearts. When we encounter a matter, we must quickly apply [the Dharma]. When we have no discursive thoughts in our minds, this is calmly contemplating the Dharma. This is Samadhi. We often talk about calm contemplation and concentration. All of this is Samadhi. Samadhi is in our everyday lives. This is “calm contemplation”.
Everyone, we must pay attention in life. Every day, I remind everyone that we must enter the Buddha’s understanding and views. The Buddha’s understanding and views are not far removed from our everyday lives. As for our knowledge, what must we know? When we interact with others, we need to know how to discern matters. We must apply the Buddha’s wisdom. This is learning the Buddha-Dharma; “Learning” refers to what we learn to do. “Learn” and “awaken” are two very similar. Chinese characters. When we earnestly learn, we have the opportunity to awaken, so we must be mindful. To learn, we must be mindful and implement what we learn in our lives. Our practice among people, maters and things is how we converge with the principles. So, we must be very mindful.
The previous sutra passage states, “Those who make offerings in this way will attain infinite merits and virtues. Just as the universe is boundless, so are their blessings”.
The previous sutra passages already tell us how to make offerings. When we build stupas and monasteries, read and recite the sutras, transcribe sutra verses and memorize the sutras as offerings to the Buddha and the Sangha, these actions bring great merits and virtues. Constructing a beautiful environment as an offering to the Buddha and the Sangha brings great merits and virtues.
But at this time, the Buddha was mindful in letting everyone know, “After I enter Parinirvana, everyone must know that true offerings are safeguarding and taking good care of the Dharma”. “Then, the stupa of treasures will be everywhere.” Everyone has their own Vulture Peak stupa. The Vulture Peak Dharma-assembly is in everyone’s heart. This is to let everyone know that if we want [to reach] the Vulture Peak stupa, we must steadfastly engage in spiritual practice. Spiritual practice is not just [boasting], “I have made offerings”. When must instead adjust our mindset properly. Though we diligently practice the Five Paramitas, wisdom has not yet entered our minds. We have not entered Prajn. [It is as if] we are still circling on a boat. We want to go to the other shore, but we have not found a place to pull in. So, we must be very mindful to practice in parallel, cultivating both blessings and wisdom in parallel. Thus, “Those who make offerings in this way will attain infinite merits and virtues. Just as the universe is boundless, so are their blessings”. As we just spoke about our minds, how can we take in the coarse and the subtle? How can we expand the subtle and the intricate? How can we refine the coarse? The principles are in the subtle and intricate.
Even when we construct monasteries and make “the Four Offerings” in daily life, our lifespans in this world are limited. The Buddha’s Dharmakaya is the Dharma. After over 2000 years, we [still] sit here with “Thus have I heard…” We really hope that this “Thus have I heard…” can be passed on to future generations so that the infinite generations that follow will actualize the Bodhisattva-path in this world. Nowadays, Tzu Chi volunteers scatter seeds of goodness throughout this world. Thus, this is extending [the Dharma]. It is not only through talking about it. Those who do this work do not discriminate by religion, nationality or skin color. People still believe in their own religion, but they also do Tzu Chi’s work. They take [our] spirit and ideals back with them, following this method to give and serve people suffering in this world through the Five Paramitas. During this time, they diligently learn how to take refuge in the Dharma. They do this by understanding the principles. During this time, if the spirit [of the Dharma] can continue on, there will be many who practice the Five Paramitas but are still lacking one paramita. But if this paramita can continue to be passed down, [wisdom] will be stronger and more refined. In this way, we can expand it and extend it. This is very important.
This is taking the Buddha’s spirit and making it widespread throughout the world, implementing [it] among people. When everyone is a Bodhisattva, isn’t this how Bodhisattvas gather like clouds? In this chapter, there were so many Bodhisattvas in the beginning. Isn’t that right? In every Bodhisattvas’ mind, they are already making offerings of conduct. This is what the Buddha praises. We are now discussing the Four Offerings, which become the Four Noble Truths and the Four Practices. We continuously apply these methods in our lives. So, [beyond] putting the teachings into action, “how much more so if they uphold this sutra”? We must truly put our hearts into both charitable giving and upholding the precepts. We uphold this sutra by delving into the Dharma. Not only do they study, read, recite and transcribe it, they go beyond just this by also practicing charitable giving and upholding the precepts. We must practice the Five Paramitas in parallel in this world and engage in “exercising patience and taking joy in Samadhi”. Our minds are constantly pure and in calm contemplation. Remaining in this state is called “calm contemplation” and Samadhi. “They never get angry or speak harshly, and they respect stupas and temples. They humble themselves before all bhiksus and are far-removed from arrogance and pride”. Isn’t this what we have just been talking about?
How much more so if they uphold this sutra while also practicing giving, upholding precepts, exercising patience and taking joy in Samadhi. They never get angry or speak harshly, and they respect stupas and temples. They humble themselves before all bhiksus and are far-removed from arrogance and pride.
Now, let us look at the next sutra passage. “They constantly contemplate wisdom. They never get angry when people challenge them with difficult questions but instead accommodate them and explain to them. Those who can carry out these practices will have immeasurable merits and virtues”.
“They constantly contemplate wisdom.” This is calm contemplation. It is silently, silently contemplating, contemplating with the wisdom we just spoke of. So, “They never get angry when people challenge them with difficult questions”. If we are full of wisdom, then when someone purposely asks us a difficult question, we will answer them patiently. It is obvious that they acted deliberately, but we still patiently answer them. So, we “accommodate them and explain to them” because “[our] minds constantly contemplate with extremely profound wisdom”.
They constantly contemplate with wisdom. They never get angry when people challenge them with difficult questions but instead accommodate them and explain to them: Their minds constantly contemplate with extremely profound wisdom. When people come and challenge them with difficult questions, they never get angry but instead accommodate their wishes and explain to them.
If we seize time, then we will spend every second contemplating what this Dharma means. Apart from working, dealing with people and handling matters, [if] we spend the remainder of our minds reflecting on the Dharma, this is “constantly contemplating with wisdom” and also “calm contemplation”. We contemplate the teachings we hear and the profound mysteries contained within. To do so, we must constantly think about and apply our thoughts to the Dharma. So, “when people come and challenge [us] with difficult questions, [we] never get angry”. If we constantly have the Dharma [on our minds], we will be happy when people ask us questions so that we can prove whether this Dharma is able to convince people. Will people be able to accept the principles? So, we must be patient and never get angry when people challenge us with difficult questions. [We] “instead accommodate their wishes and explain to them”. We are able to explain the Dharma to them.
“Those who can carry out these practices will have immeasurable merits and virtues”. If we can carry out these practices like this, upholding this Dharma, “our merits, virtues and blessings will be immeasurable”.
This verse expresses the need to both cultivate blessings and wisdom through practice. Cultivating wisdom and “actualizing the Six Paramitas in all actions” are one, and we must practice this at all times. In spiritual practice, we must do good deeds, so, “we benefit ourselves as well as others”. To engage in spiritual practice, we [must] seek to do good deeds. To engage in spiritual practice, we must delve deeply into the sutra treasury. To spread the Dharma, we must first seek to understand it ourselves so that we can understand it and teach others. So, in all things, we must first attain it ourselves, then we can give it to others. This is a very ordinary principle. In order to give to others, we must have enough ourselves. So, in order to help others, we must first help ourselves. Even if we didn’t mean to help ourselves, we are still helped because our wisdom-life has grown. So, “They approach the place of spiritual practice.” Thus, if we want to transform people to reach [the other shore], we will also reach it together with them. We must first know the location of the Abode before we can personally take them there. It is the same principle.
So, “Having reverence for stupas and temples, being humble, gentle, kind, accommodating and having respect for bhiksus…”. We must be very reverent toward bhiksus and so on. This is “the paramita of diligence.”
This verse clearly explains how those who also practice the Six Paramitas benefit themselves as well as others. They approach the place of spiritual practice. Having reverence for stupas and temples, being humble, gentle, kind, accommodating and having respect for bhiksus are all part of the paramita of diligence.
After this [the sutra says], “When people see Dharma teachers who have attained such virtues as these, they should scatter celestial flowers upon them, cover their bodies in celestial robes, prostrate themselves at their feet and think of them as if they were Buddhas.”
If we see such a Dharma teacher we should think, “This Dharma teacher is advancing the sutras and teaching the Dharma.” “I must be very respectful because he is able to teach and transform sentient beings. He has this kind of merit and virtue, so we must show great respect for him.”
When people see Dharma teachers who have attained such virtues as these: When people see teachers who spread the sutras, excel in teaching and transforming others, they have attained all these wonderful merits and virtues. “They should scatter celestial flowers upon them [and] cover their bodies in celestial robes.” They scatter precious celestial flowers upon the bodies of those who can teach the Dharma. So, they “cover their bodies in precious celestial robes.”
This is telling us that we must be earnestly mindful. When we are about to make offerings, we have actually made use of the Dharma. We must clearly understand the 37 Practices, the Four Noble Truths, the Four All-Embracing Virtues and Four Practices. We use the Dharma to understand the principles. We must be very clear about this. So, “[They should] prostrate themselves at their feet and think of them as if they were Buddhas.”
[They should] prostrate themselves at their feet and think of them as if they were Buddhas: They should prostrate themselves at their feet, seek refuge with them with utmost respect and give rise to reverence as if they were in the presence of Buddhas. [They should] think of them as if they were Buddhas: For those who can uphold this sutra, it is as if they are upholding the Buddha’s body. Moreover, they are replete with the aforementioned virtues, so they will definitely attain Buddhahood.
To respect people, we must first have reverence in our minds. We must mindfully seek to comprehend that. “[We should] think of them as if they were Buddhas. For those who can uphold the sutra, it is as if they are upholding the Buddha’s body.” If people are able to uphold this sutra and we know that they are focused on upholding this sutra, it will be as though they are upholding the Buddha’s body. This brings merits and virtues, like the aforementioned virtues which have already been explained; it truly creates immeasurable merits and virtues.
Dear Bodhisattvas, the sutra passage just mentioned is what everyone must be mindful of, for it is the essence of the Dharma. “The nature of our mind is inherently pure.” We must return to “the inherently pure nature of our mind.” [We must] work hard to constantly purify our minds. The principles of the world, the “truth of the supreme meaning,” are what we must constantly realize and experience in our minds. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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