Explanations by Master Cheng-Yan
Subject: Listening to Sounds While Remaining Undefiled (聞聲清淨 不染塵勞)
Date: August.02.2019
“We must view all things as illusory and non-existent, yet also existent. Thus, in order to benefit sentient beings, though we must go deeply among people, we also need to remain undefiled by afflictions. If we do this, all the sounds we hear will be pure and gentle as clear water.”
We must be mindful! We must mindfully engage in our spiritual practice and constantly [practice] with love. While “viewing all things,” we must mindfully seek to realize, of all matters and things in the world, which ones are real and which ones are illusory. “[We must view] all things as illusory and non-existent, yet also existent.” Indeed! Things are illusory. Can we still see the things we talked about, saw and heard yesterday? We can no longer see what we talked about. Such things only exist in our minds. Although they seem to exist, we cannot see them; they truly are illusory. What existed in the past no longer exists in the present. This matter did exist [in the past]. However, it has passed and conditions have changed. All these matters and things are no longer visible now. Even still, they remain in our memories. This is the reality of life. How can we explain matters that can be true or false, real or imaginary? This is [a question of] how we face matters and things we encounter in daily life. We cannot simply say, “These things do not exist. We talked about these things yesterday. Today, let us simply treat those bygones as bygones.” When it comes to our credibility, we cannot simply disregard the words we said yesterday. If we do so, we fail to abide by the principles of being a [good] person.
To be truly clear, the principles of the Buddha-Dharma are eternal. The principles have always been present even before the Buddha. It was just that when the Buddha appeared in the world, He understood the appearance of the true principles. With His enlightened understanding, the Buddha explained these teachings, these invisible principles, to [sentient beings] using methods that accorded with their capabilities. [In this way], He helped us clearly understand [these principles] and [told us] the direction to become a good person. We also recognize that we should do what is right and avoid what is wrong. When it comes to true things that we should remember, we must permanently engrave them into our minds. As for the things we should not keep in our minds, we must not allow our afflictions to pile up.
This is what the Buddha taught us; He taught according to our capabilities. He taught us how to observe everything. “Do not become attached! Things are illusory and non-existent.” Yet, they are also “existent”. We must still be very earnest in this world. As all material things [are illusory], there is no need to fight over them. No matter how hard we fight for something, it will only last [as long as] our short lifespan. Our short lives contain true wondrous existence. Therefore, [things are] “illusory and non-existent, yet also existent.” In summary, this is “wondrous existence in true emptiness.” So, when it comes to this “wondrous existence, in order to benefit sentient beings, though we must go deeply among people, we also need to remain undefiled by afflictions.”
We come to the world for the sole purpose of benefiting sentient beings. We have already committed to going deeply among the people. However, when going among people, we must remain undefiled. Everyone should know about “afflictions”. There are afflictive people, maters and objects. We must not come into conflict with others, nor should we become attached, for these are afflictions. We must not be defiled by our afflictions. Although we [go] among people, we must still engage in spiritual practice to become “as gentle as clear water.”
The Dharma is like water, which can cleanse our defilements. Then, despite the many troubling conflicts, even if we encounter them, we remain undefiled. What if we become defiled by them? [Then] we need to use the water [of] Dharma to immediately cleanse our defilements. Originally, we are [free from] defilements, [but] since we are defiled by these afflictions, we must immediately cleanse them with water. This means applying the Buddha-Dharma when dealing with people and matters. When we have afflictions, we should eliminate them using the Buddha-Dharma. This is the [method] we should learn, to use the Dharma to transform ourselves and others.
In this world, matters that give rise to afflictions are unavoidable. However, we must treat them with the Dharma. Thus, we say that “Dharma is like water.” I keep telling everyone, “Do not forget that year.” [Learning up to] the year 2016, there were many things going on for Tzu Chi. Because there were many disasters in the world, in both Taiwan and abroad, there were many “afflictions.” Due to the imbalance in the world and the climate, there were natural and man-made disasters. At that time, I shared two lines with everyone during the Year-end Blessing; “Spread the path of great love around the world,” and “Extend the road of compassion from past to present.” During the Year-end Blessing each year, we use two sentences to represent the year. There were many matters which required us to “spread the path of great love around the world.” With so many [disasters] occurring that year, we had to mobilize many [of our] Tzu Chi volunteers around the world. This is the manifestation of [compassion], [by which we] “extend the road of compassion from past to present.” This is how we acted in the past, and how are now acting in the present. We cannot say if we will [continue to do so] in the future. But so long as we have great love in our hearts, by clearing the path and paving the road, we gradually extend [our path], extending the road of compassion from past to present. We must employ each “inch” of our love. At that time, [we spread our love] widely. Tzu Chi volunteers were in constant interaction with each other. Regardless of nationality and location, we called upon each other to “pave the road we walk, inch by inch, with loved and compassion.” [We must be] awakened beings in the world. To [go] among people in this world, we need [to bee] awakened sentient beings. Awakened sentient beings are called Bodhisattvas.
Bodhisattvas must “observe] all things” constantly. In our spiritual practice, we must see all things as “illusory and non-existent, yet also existent.” We doing things in our daily lives, once we do something, it no longer exists. However, “things that exist” will keep coming. [So], in order to benefit sentient beings, we must remain undefiled. Which going among people, we remain undefiled; we remain undefiled by afflictions. We must still cultivate our minds and absorb the Dharma. “The Dharma is like water.” We must use it to wash away our defilements. We need to be able to understand [the meaning of] the phrase], “Do not forget that year.” Which year are we referring to? Every year is worthy of recollection; [we must recall] over year, not just 1999 [for example]. In 2009, we experienced the disaster of Typhoon Morakot, which was very serious. [And] in 2016, there were many complicated matters, so many of them! So, we must mindfully seek to [recall all of this]. This is how we learn and practice the Dharma, how we engage in practice and go among people to [help others].
The meritorious are able to inwardly cultivate themselves. The virtuous are able to outwardly practice and uphold [the teachings]. By cultivating inwardly and practicing outwardly, they are replete with both merits and virtues, and are also perfectly replete with the 6000 blessed virtues. Thus, they are known as our model Dharma teachers who are replete with virtues.
“The meritorious are able to inwardly cultivate themselves. The virtuous are able to outwardly practice and uphold [the teachings].” We often talk about “merits and virtues.” In our spiritual practice, we want to attain merits and virtues, and this is where they are. We must inwardly cultivate ourselves at all times. This is [cultivating] merits. [We must] always outwardly practice by upholding [the teachings] and doing what we are supposed to do. This is [cultivating] “virtues.” “By cultivating inwardly and practicing outwardly, they are [replete with] both merits and virtues.” With both inward cultivation and outward practice, we attain “merits and virtues.” By cultivating inwardly and practicing outwardly, we are perfectly replete with the 6000 blessed virtues.
In order to engage in spiritual practice, our eyes, ears, nose, tongue, body and mind need to work together. What we listen to with our ears, what we see with our eyes and what we want to say with our mouths are inseparable from this space and [exist within] the space of a breath. These are the things we do during every second of our lives. This is how we attain the 6000 merits. As our Six Roots connect with the Six Dusts, we must always use our mindset of spiritual practice to cultivate inwardly and practice outwardly, [so that] we can go among people without becoming defiled by their afflictions. We must always be prepared to use the Dharma to deal with matters. This is how we should regularly handle matters. We must also model the Dharma [for others]. So, I hope that this is very clear for everyone.
The previous [sutra passage] discussed how our ears hears many sounds. “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse. ‘Their ear they received from their parents at birth with be pure and undefiled. With these ordinary ears, they will hear the sounds of the trichiliocosm. As for the sounds of elephants, hoses, carts and cows, the sounds of bells, conches and drums, the sounds of harps and other string instruments, the sounds of pipes and flutes and the sound of pure and beautiful singing, they will hear them all without forming attachments. As for the countless varieties of human voices, they will hear and understand them all.’”
All of what we discussed previously [is now restated] in verse. The following verse [section] then states, “They will also hear the sounds of heavenly beings and their subtle, wondrous singing. They will also hear the sound of men and women and the sounds of boys and girls. Amidst the mountains, rivers and sheer valleys, the sounds of the kalavinka, jivajiva and other birds will all be heard by them”.
This passage tells us about [various] living beings, [which all] have their own sound; each has its own sound. Some of the sounds are like heavenly music. Because heavenly beings are blessed, they all enjoy blessed sounds, the subtle and wondrous sounds. There ae sounds of singing and music; they are sounds of a wonderful world. Furthermore, there are also sounds of men and women in the world. Among human beings, there are voices of elderly people, young people and children. In addition, in this world, there are mountains, rivers, sheer valleys and plains. Amidst the mountains, rivers and sheer valleys, there are birds and animals there are birds and animals. There are all kinds of sounds; “The sounds of the kalavinka, jivajiva and other birds will all be heard by them”. They can hear all of these sounds.
Throughout the four great continents, there are so many different kinds of sounds. When the ear-root connects with sense object, the world becomes nothing but Dharma. When we listen extensively to the wondrous Dharma, our heart will give rise to great joy. By listening extensively to the Dharma, we will resonate with the Dharma and its essence. Then, when our ears hear all these sounds, we will not form any attachments, and our ear-root will not be damaged.
As for the four great continents, the Buddha often talked about how, with Mt. Sumeru at the center, the [universe] is divided into four great continents of the four directions. Our world, Earth, is known as the southern continent of Jambudvipa. In our world, there are all kinds of objects, including animals, plants and human beings, and all of them have their own sounds. Even the land has its own sounds. Every morning and evening, or just before we fall asleep, when all human voices have quieted down, we can hear a particular tranquil and still sounds. This tranquil and still [sound] [we can hear] is the breathing of the earth. It is a subtle sound, [heard] amidst tranquility. It is so tranquil and quiet; it is a very beautiful sound. It is a harmonious, beautiful and wondrous sound. This is to say nothing of the sounds of tangible material objects. Of course, there are all kinds [of sounds]. Thus, there are so many “different kinds of sounds”. When the ear-root connects with sense objects, the world becomes nothing but Dharma. When our ears connect with sense objects, if we can put [our ears] to good use, everything [we hear] will become the Dharma. These are the merits and virtues of our ear-root. “When we listen extensively to the wondrous Dharma, our heart will give rise to great joy”. [As we hear] all of these sounds, if we can transform our minds, then no matter what kind of sounds we hear, we will treat them all as good sounds. Sometimes we may think, “Why are these sounds so noisy?”
However, all the world’s people have their own different [mindsets]. During Lunar New Year, have we noticed the sound of firecrackers in the morning and at night? Even during the day, we can hear the continuous sounds of firecrackers. They sound very noisy, but people in the world say, “This makes it lively. This symbolizers joy”. So, they are understanding in this way. Although these sounds are very noisy, people are happy. When we change [our mindset] to take noises as sounds of joy, this is [how we apply] the Dharma. In the past, people believed that, for joyous occasions, they needed to light firecrackers to spread the good news. This is what the sounds of the world are like. “By listening extensively to the Dharma, we will resonate with the Dharma and its essence”.
If we listen with our ears and can be understanding of all sounds we hear, [we can thereby understand] its essence. We must not hear [sounds as] noises. When people are arguing somewhere very loudly and rudely, we must [remain] understanding. When teaching the Dharma, we may use a loud speaker so that everyone can hear. Even if someone is speaking [harshly], no matter how he chastises people, we can be understanding and treat it as [a learning opportunity]. “He is healthy enough to chastise others, so we can treat him as a healthy person. We can be understanding of everything in this way. If we can be understanding like this, then we are hearing the essence of the Dharma. Even if people are reviling others, there must be some principle behind it. We must not hear anything besides the principles [behind] these harsh words. This is called the essence. We need to use our ears to listen to the sounds. When we [understand] the principles, behind these harsh words, when we can [understand] their essence, then our minds have resonated with the Dharma. Even though someone is speaking harshly, the principles behind what he says are the Dharma. By transforming our mindset, we can resonate with the Dharma. Of course, our own practice must be to always use a gentle voice. When other people still fail to change their habitual tendencies and [continue to] talk loudly and rudely, we must speak to them understandingly. [This requires us] to hear only the Dharma, the essence [of the Dharma]. [When we can] “hear the essence of the Dharma, [we will become] understanding. In this way, our ear can also receive the true principle. This is called “resonating with the Dharma and its essence”. Does everyone understand what I mean? We must listen with our ears. “By listening extensively to the Dharma, we will resonate with the Dharma and its essence”. We must treat all kinds of sounds as Dharma as we listen to them. By treating them as Dharma, we refine them to their essence, which is truly beneficial for us. This is resonating with the Dharma.
“Then, when our ears hear all these sounds, our ear-root will not be damaged”. Thus, naturally, [these sounds] will not obstruct our ears. Sometimes, when we talk to others and listen to their voices, we may feel bothered. Indeed, but what should we do if we feel bothered? Sometimes, the problem is with our own ears. Their voices are very clear to begin with, but our ears [make] everything we hear sound [muffled], and so we cannot clearly discern these sounds. Can we blame our external [conditions]? This also [requires] us to cultivate ourselves. Bodhisattvas need to learn how to “endure”. When we encounter noisy sounds from outside, we need to endure them. As our vital organs [begin to] regress, we must train ourselves to endure this also. If we can endure both internally and externally, we will be able to work with [our body]. Then, we will find it to be of good use and we can work well with it. This is what life is like. Sounds are present at all times. When we hear noises, we must transform our minds so that they can all become subtle and wondrous sounds.
The sutra passage states, “They will also hear the sounds of heavenly beings and their subtle, wondrous singing.
Once we transform our minds, all the sounds we hear will be subtle and wondrous sounds of heavenly beings, just like singers, who possess melody and rhythm. Becoming understanding by changing our mindset is what the Dharma [teaches]; this is our spiritual practice.
They will also hear the sounds of heavenly beings and their subtle, wondrous singing: Those who uphold the Ten Good Deeds and the Five Precepts will be able to be born into the heavens of the desire realm. All heavenly beings within the desire realm cling to the supremely wondrous Five Desires and are difficult to teach and transform. Thus, it is said that the heavens of the desire realm are difficult to transform. Those who are born into heaven enjoy the heavenly Five Desires, songs, music and other things. Those who understand the meaning behind this are considered capable of hearing the songs and music of heaven.
“Those who uphold the Ten Good Deeds and the Five Precepts will be able to be born into the heavens of the desire realm. All heavenly beings within the desire realm cling to the supremely wondrous Five Desires.” Are those who live in the heaven realm happy? Because they cling to the Five Desires, it is very difficult for them to cultivate and learn the path to Buddhahood. Just like the human realm, the rich people [live] lives of abundance. If we ask these wealthy people to cultivate and learn the Buddha-Dharma, very few will come; it is harder for them to do so. “Thus, it is said that the heavens of the desire realm are difficult to transform. This is why transforming the world’s wealthy people is very difficult; it is rare to find [those who are spiritually] rich among the wealthy.
Indeed! Those who possess [both] great wealth and great love, great faith and reverent hearts have already surpassed heavenly beings. Such people who aspire to seek the Buddha’s path are very rare; how many people in the world are able to do this? So, these people are rare. They are also people with the greatest blessings.
“Those who are born into heaven enjoy the heavenly Five Desires, songs, music and other things.” They always live in this kind of environment. “Those who understand the meaning behind this are considered capable of hearing the songs and music of heaven. If we can understand this. Then, whatever sounds [we hear], [we can] transform our minds to be understanding so that we will always be very content. [When it comes to] contentment, gratitude, understanding and acceptance, if we have these methods in our minds, then whatever sounds we hear will all become wonderful sounds, as though we are listening to music. Then, how could our minds become defiled? They will not; nothing will defile them.
“They will also hear the sounds of men and women and the sounds of boys and girls. The sounds of men and women refer to voice young and old. The voices of boys and girls are honest and innocent, and their thoughts are pure.
Regardless of the types of sounds we hear, if we hear the sounds of children, we will [feel] very happy. The voices of children are innocent and pure, and hearing them makes us very happy. Whether male or female, elderly or young, if we can be understanding [of them], [then their voices] will all sound wonderful.
Amidst the mountains, rivers and sheer valleys, the sounds of the kalavinka…: In the mountains, rivers and sheer valleys, in remote and serene places, [the song of] the kalavinka bird sound like heavenly music. In places like these, they will be able to hear wondrous sounds.
“Amidst the mountains, rivers and sheer valleys, the sounds of the kalavinka…”. The mountains, rivers and sheer valleys, are remote and serene places, where people rarely visit. Amidst the mountains and rivers, there are tall peaks, flowing creeks and rivers; there are these sounds. With tall mountain and the flowing creeks, it is very tranquil; the sound of streams is very pleasant covered with the spiritual energy of nature, the flowing of mountain creeks sounds very pleasant. Few people set foot in these places, so it is very quiet there. There are birds [which live there too]. Since people cannot go there, there are birds [who live] in the mountains. The sound of birds, [like] the kalavinka birds, is very beautiful. Their sounds are like heavenly music, with a rising and falling melody. The kalavinka bird’s sound is very pleasant, just like heavenly music. “In places like these, they will be able to hear wondrous sounds.” [Contributing to] this serene state are the spiritual energy of the mountains, the flowing of the creeks and the sounds of birds, in particular, that of the kalavinka bird. The sound from the kalavinka bird is really beautiful.
Amidst the mountains, river and sheer valleys: [This represents] the worldly mindset. When our sense organs encounter sense objects, we give rise to thoughts of greed, anger and ignorance. Amidst these treacherous paths, we create karma and form habitual tendencies, deviating toward so many evils. This is likened to going amidst mountains, rivers and sheer valleys.
“The mountains, rivers and sheer valleys [represent] the worldly mindset”. These [things] are an analogy for the worldly mindset. Mountains, rivers and sheer valleys are places we cannot reach. However, the Buddha compares mountains, rivers and sheer valleys to our minds. When it comes to our minds, “The mountains are not truly high; the greed in our minds is higher than anything”. The mountains, rivers and sheer valleys represent our minds. People’s minds are very [steep], like the sheer valleys. They are not flat, but very deep, and the surrounding mountains are very tall. This is describing our human [minds] and how everyone has their own inner motives. This state of worldly people’s minds is like an uneven surface, with mountains surrounding it. This is what we humans are like. “When our sense organs encounter sense objects, we give rise to thoughts of greed, anger and ignorance”. When our Five Roots encounter the Five Dusts, we give rise to thoughts of greed, anger and ignorance. As we walk upon this path in the world, we create [negative] karma. When we face these states, our eyes look at forms, our ears listen to sounds, our mouths eat all kinds of delicacies and our noses smell pleasant and foul smells. We are enticed by our external environment, which causes our minds to constantly rise and fall, just like mountains, rivers and sheer valleys. Following our [external conditions], we give rise to greed, anger and ignorance. “An ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks”. [Following] the states we see in the world, we give rise to greed, which is very dangerous.
“Amidst these treacherous paths, we create karma and form habitual tendencies.” With our each and every [action], we continuously create karma; one [action] is followed by a second, third and fourth. We feel we need to fight against people, the world and material things. Out of greed, we constantly [produce] ignorance, as we are constantly unable to control ourselves. This causes [our actions] to deviate toward evil. With more evil [deeds], our virtuous thoughts decrease and our evil thoughts increase. This is just like the analogy of “going amidst mountains and sheer valleys”. So, we must be very mindful.
The jivajiva and other birds: on Vulture Peak, there is a bird known as “the shared-life” bird. It has one body and two heads. [Each head] has its own consciousness, yet they share the same retribution and life. So, it is called jivajiva, [meaning “life-life”], and is also known as “the shared-life” bird. The shared-life bird is a bird with one bird and two heads. It is also known as the jivajiva bird. The two heads on one body share the same karmic retribution, but they each have their own consciousness.
[Let us consider] “the jivajiva and other birds”. What is a “jivajiva” bird? It is a type of bird from Vulture Peak, which is named “jivajiva,” or “the shared-life” bird. It has one body and two heads, yet [each head] has its own consciousness and its own thoughts. Still, they share the same life. Thus, it is known as the jivajiva, [or life-life] bird. The bird has two heads, so it always argues with itself. [So], this kind of bird is [also] called “the two-headed bird” or “the ‘shared-life’ bird”. It is also known as the jivajiva bird. There is a story in which one of the bird’s heads thought to itself, “I need to do my best to nurture this body so that I can survive. I must do my best to eat the best fruits”. However, the other head said, “While you are enjoying these delicate and sweet fruits, I have not had any. If I do not eat, will you be able to survive?” One [had] wished to survive and kept looking for good fruits to sustain its health. The other head was against this [and said], “If I do not eat, let’s see if you can survive”. In this way, they contradicted one another. One head wanted to eat, and the other did not. In the end, they gave rise to afflictions, and so, they lost their lives. This was the worst possible outcome. This represents how, with the same thing, there can be two perspectives. Between the two perspectives, one is right and the other is wrong. Between the right and wrong, the wrong is certainly more powerful. Our life is like a tug-of-war; the force of evil is always stronger than virtue. Among wealthy people, for example, there are very few who are learning the Path. When compared to the world’s total population, those who truly study the Dharma are few and far between. [This is because] it is very difficult to be able to truly accept the principles and put them into action. Nowadays, there are not many people who know about the Dharma. There are even fewer people who understand it and even fewer still who can put it into practice. This is why the world today is referred to as the evil world of the Five Turbidities, [due to] its severe turbidities. We thus experience extreme weather and changes to our climate. [So], we need everyone’s efforts to find a way to [revive] the Buddha-Dharma. We need everyone to finally be able to [guide] their hearts through spiritual practice. [We need to] observe all these matters and objects and make good use of their wondrous existence, while [also] recognizing that everything is truly empty in nature. [There is] wondrous existence within emptiness, and we need to know how to make use of this “wondrous existence” to handle our worldly matters. Only then will we be able to promote a common understanding, a common vision and a common [course of] action to purify the Five Turbidities of the world. This is very important. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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