Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Grounds Part 7(六行~十地行七)
In the Practice of the Ten Grounds, we must progress step by step. The Seventh Stage is called Far-reaching. “The state of True Suchness is vast and boundless.”
“It is limited for the one who achieves only partial realization. Only when one attains complete realization can one reach the absolute.”
The meaning of these verses corresponds to what was said earlier. In the Stage of Manifestation, the mind is already open and illuminating. Our innate nature of True Suchness is manifest. Once the state of Ultimate Reality reveals itself before us, we realize its broadness. It is like entering a very dark room. After turning on the light, we realize how big the room is. Or like when someone says, “I could not see anything in the dark of night, so I did not realize how beautiful the scenery was until the morning.” This is like the Stage of Manifestation, which is when we see and realize the vastness of our surroundings.
The text stages, “The state of True Suchness is vast and boundless.” We know that it is vast and boundless. However, since we are still practicing, though it is extensive, we are unable to realize all of it yet. This is like seeing something but being unable to reach it.
Our True Nature manifests radiantly. On the path of cultivation, it is only after sentient beings physically experience the boundless state of True Suchness that their realization can be all-encompassing.
As I frequently say, we are often unaware of the full scope of our external surroundings. For example, one day I visited the Neihu office and I saw a large and beautiful photograph. I walked closer to admire the beautiful scenery in it. Then someone behind me said, “Master, can you guess where it was taken?”
“Was it in Australia?” I asked.
“It’s the Australia in Hualien!” he joked.
“Where in Hualien is this beautiful place?”
“It is our Abode,” he said.
I never realized that the Abode had such scenery. To me, in the environment of the Abode, I have but a “partial realization,” which means that my knowledge of the Abode is limited to the places I walk to each day. Therefore, our realization is limited to our experiences. Although we know it is vast, and can see it is expansive, if we do not physically practice and experience it, or if we only experience a part, it is called “Partial realization that leads to limitation.” Limitation means to be confined to a certain area. Although we know that the external state is vast, our realization is confined to our experiences.
Next the text states, “When one realizes all, one reaches the absolute.” If we understand everything, have reached every place and have experienced everything personally, then we have gained a complete understanding of all the external states. This is called “reaching the absolute.” We are in the process of discussing the Grounds stage by stage, during which we only learn about each stage but have not yet experienced them. So we must all work diligently toward achieving them. “To reach True Suchness is called Far-reaching.” To achieve True Suchness, we must be everywhere, only then can we truly reach far and wide. There is another paragraph that state, “Bodhisattvas vow to save all sentient beings. With a heart of compassion, they cultivate the skillful means of all Bodhi-practices. When one vows to help all beings, one is the same as a Bodhisattva. The realization is none other than True Suchness. This is called the Stage of Far-reaching.”
This paragraph further explains and emphasizes the difficulty of the Stage of Far-Reaching. How can we overcome all difficulties in order to attain the realization of True Suchness? It is said, “Bodhisattvas vow to save all beings.” Since we have resolved to learn Buddhism and follow the Buddha’s teaching, we must help transform sentient beings. Having taken the vows of the Bodhisattvas, but not having walked on the Bodhisattva-path we are not able to reach Buddhahood. There is a vast river between the state of ordinary begins and that of the Buddha. Without crossing it, one is unable to reach the level of the Buddha. Not only do we need to cross this boundless river, we also need to help others cross it.
We must know that it is very dangerous for anyone with a tiny boat to cross such a treacherous river with stormy waves. It is better to board a huge vessel, and sail across with many others to reach the other shore together. This is the Bodhisattva-path. We must cross this choppy river developing a heart of compassion, which is a tool for helping others transcend. As we ourselves transcend, we must also help others transcend.
We often talk about the Six Paramitas, which are six methods for us to transcend. We all know the Six Paramitas are Giving, precepts, Patience, Diligence, Meditation and Wisdom. The first is Giving. We give because we cannot bear to see others suffer. There are myriad ways of giving due to the many needs of the suffering.
So we must give according to the needs of the suffering masses. This is called giving with compassion.
Besides having a heart of compassion, we must “practice all factors of enlightenment.”
Do you remember the 37 Practices to Enlightenment, such as the Eightfold Noble Path, the Seven Factors, etc. that add up to a total of 37 methods?
The 37 Practices to Enlightenment are important assets for spiritual cultivation. They consist of; The Fourfold Mindfulness, Four Right Efforts, Four Bases of Spiritual Powers, Five Spiritual Faculties, Five Powers, Seven Factors of Enlightenment, and The Eightfold Noble Path.
The 37 Practices to Enlightenment are all about protecting our minds. When our minds encounter obstacles, the 37 Practices to Enlightenment can help reinforce our minds of cultivation so that we know how the face the external states, and remove the obstacles. Only after we remove the obstacles can we continue to practice. So we must rely on the 37 Practices of Enlightenment to protect our minds. Otherwise, it is very difficult for us to make progress. Even with a heart of compassion, when we help others, we often encounter many physical and mental difficulties. So must diligently practice all the factors of enlightenment, the 37 Practices to Enlightenment, “to accommodate all with skillful means.”
The 37 Practices to Enlightenment help us analyze and realize that we should not be attached to any external states. After analyzing, we realize that all is empty, so nothing is worth disputing. But worldly beings cling to “existence.” So we must adopt many skillful means to accommodate them by working with them. “Accommodate all with skillful means.” Since there are so many people suffering, one cannot cultivate in solitude and act as a bystander who sees others in pain without taking any action.
We cannot do that. We must maintain a virtuous mind while immersing ourselves in the crowd. Amidst the suffering masses, what methods can we use to cope with so many suffering people? How can we help inspire their spiritual practice, and solve their difficulties? We must use the right methods.
When “one vows to save sentient beings” one works with them because one cannot bear to see others suffer. So, “one is the same as a Bodhisattva and realizes the nature of Ultimate Reality.” Thus, if we possess this kind of compassion, cannot bear to see others suffer, and transform our compassion into action, then we are “the same as the Bodhisattvas, we realize the nature of Ultimate Reality.”
I often speak of living Bodhisattvas. Although we have just made our vows and are new Bodhisattvas, by progressing continuously, one day we will reach the level of the Dharma-body Bodhisattva. We begin as a novice with new vows. When we attain Dharma-nature and Dharma-body, the Dharma and our nature converge. We have to use various methods to practice. This requires having the Bodhisattva-vow and helping the multitudes of sentient beings that are plagued by different types of suffering. We must apply different skillful means to help them. We should use various ways to help sentient beings while not hindering ourselves. Helping others resolve afflictions without causing afflictions in ourselves is “to realize the nature of Ultimate Reality.” It is the same as True Suchness. This is called the Stage of Far-reaching.
In spiritual practice we take the Bodhisattva-vows. There are many types of suffering in the world. Applying various skillful means to help transform sentient beings without afflictions arising in ourselves is realizing the nature of Ultimate Reality.
The Stage of Far-reaching is a long and rough journey full of obstacles. So we must “remove obstacles” of which there are many. What should we do when we encounter difficult situations ourselves?
For example, Hurricane Katrina devastated Louisiana and the nearby states. More than a million people were affected. When thousands of these victims moved to Texas, the Tzu Chi volunteers in Texas received instructions from the Tzu Chi headquarters on how to receive them, how to help resolve their difficulties, care for and assist them. So Tzu Chi volunteers from several neighboring states came together and took action.
The first action was to inspire people’s compassion through fundraisers. Their first step was to solicit for funds on the streets. The person in charge of the fundraiser was Mr. Zhe-San Chang from Texas. He devoted himself by working together with other Tzu Chi volunteers in planning ways to conduct the fundraisers so people’s hearts would be inspired. I often say that while raising finds, we must also garner people’s goodwill. We must let everyone know that an Earth-shattering disaster should bring about a world-awakening realization. Given such a major disaster, Tzu Chi volunteers take to the streets to appeal to and notify the public of such a disaster. We are safe and sound, so we must quickly help out. The first step is to go out on the streets to fundraise.
During this time, Mr. Chang learned that his 91-years-old mother had passed away. It was very hard for him. He was very close to his mother. Should he go home for her funeral, to stay by her side, or should he fulfill his part in alleviating the suffering of sentient beings? He struggled with the dilemma of whether to fulfill filial piety or complete good deed. After he calmed down, he thought some more. His mother’s death affected one family, but Hurricane Katrina affected thousands of families who mourned for their lost ones. After this assessment, he came to a conclusion. He knew that his brothers could take care of the family matters. But for the innumerable suffering masses, Tzu Chi volunteers should work together in talking on the task of helping the victims.
So this was the mentality of someone who has vowed to practice the Bodhisattva- path. We must open our minds to remove the obstacles in our way. Look at this Tzu Chi volunteer; by assessing the situation with wisdom, he did the right thing. Bodhisattva practitioners treat those who are older as their elders, and those their own age as their brothers and sisters. Those who are younger are treated as their own children. Thus the world is one big family. Developing Bodhi-mind surely leads us to a big and wide path. For the sake of the world family, we contribute attentively with compassion and wisdom. This is the way to practice the Bodhisattva-path. At time when we encounter obstacles, it takes wisdom to transcend the difficulties.
Fellow practitioners, everyone has loved ones, everyone has love. From this example, we see how one can transcend familial or limited love. This is the hard part in spiritual cultivation. So please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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