Lecturer: Master Zheng-Yan
Subject: The Fourfold Fearlessness of Bodhisattvas Part 2 (菩薩四無畏一)
The mind is like a mirror. If the mirror is spotless, it truthfully reflects the environment. So every day, I ask you to wipe the mirror of your mind clean. Only when you keep it clean can you clearly see external phenomena and clearly distinguish right from wrong. When we can tell right from wrong, our wisdom naturally develops. What is most troublesome is not differentiating right from wrong. As devoted Buddhist practitioners, we should not only benefit ourselves, but also benefit all sentient beings. This is the Bodhisattva’s resolve.
To learn the Buddha’s Way and attain Buddhahood, we must walk the Bodhisattva-path. Since we all resolve to become Bodhisattvas, we have to help all sentient beings. But before we can help others, we must have the Fourfold Fearlessness.
Fourfold Fearlessness of Bodhisattvas in expounding the Dharma: 1.
Completely upholding without forgetting.
2. Feeling the joy of knowing all Dharma and completely understanding sentient beings.
3. Answering questions skillfully.
4. Being able to eliminate doubts.
Previously, we said to “uphold all teachings, practice all good deeds.” The world-transcending Dharma is what the Buddha taught us so that we could maintain a mind free of worries while working with other people. When there are no worries, there is no fear, and thus no distorted or illusory thoughts. The Buddha taught us that if we have worries and fears, then distorted thoughts arise.
We always emphasize the importance of the mind. We should all strive to always keep calm, and have complete faith in the Buddha’s teachings. We have to have strong faith in the world-transcending Dharma. Spiritual practice is not about only benefitting ourselves. We also need to have a world-transcending spirit, which means having no conflicts with others. What is there to fight about? We should be clear that everything in this world is impermanent.
Since nothing is permanent, what is there to fight over? When there are no disputes, we are at peace. When we are not in conflict with anyone, the people around us are also at peace. When there is no conflict in the world, we will have world peace. Then what is there to worry about? Human interactions are inevitable in our world. When there is no conflict with others, we are all at peace. Then there is really nothing to fight about. All the conflicts and afflictions in the world stem from unclear minds.
To practice the world-transcending Dharma we must learn about people, about things and about the world. When we are clear, that is world-transcending Dharma. Doesn’t it sound very easy? The Dharma we talk about every day seems infinite. Then analysis of the Dharma is very detailed, and there are many numerical terms involved. Dharma is actually about how we live in the world. How can we live in the world without attachments and entanglements? We must have the world-transcending spirit.
Our goal is to live in the world, not in solitude. Only when we are among people can we benefit them. The Buddha came to the world for the sole purpose of helping all sentient beings. Everyone living in the Saha World is suffering. So out of great compassion, the Buddha came back to this world to expound the Dharma and transform people. We too need to expound the Dharma for all people of the world. This requires a good understanding of the world-transcending Dharma, and it requires being among people in order to understand their worldly affairs.
Whether it is a major world event or subtle interactions between people, we need to consider everything mindfully. Only with a thorough understanding can we make real connections with others. In doing so, we can really teach the Dharma and realize the Three Wisdoms and Three Insights, which I have previously mentioned. Our clear wisdom and insight, and the freedom to not encounter obstacles in anything we do, are gained from expounding the Dharma. In our interactions with others, we should share with one another, and educate one another. This is done through speech. Not only should we speak the Dharma, we should also teach by setting a good example. We should teach the Dharma with speech and action. They say, “Actions speak louder than words.” Words do not mean much, because they can be deceiving.
They may sound very nice, but does our behavior reflect our words? Not necessarily. So how can we transform the minds of other people? Taking alone will not do it. We must set a good example. So our speech and behavior must match. Making vows alone is not enough. After making vows, we should share the many things we have learned. Then we must put them into practice to lead and guide others. By unifying our action, speech and thought, we can truthfully expound Dharma without any fear. This is “upholding all Dharma without forgetting, one fearlessly expounds the Dharma.”
Spiritual cultivation is not about self-salvation. It is about entering the world to teach and help transform other sentient beings. When one’s body, speech and mind are in harmony, one can fearlessly expound the Ultimate Truth.
The second Fearlessness is “Feeling the joy of knowing all Dharma and completely understanding sentient beings, one fearlessly expounds the Dharma.” This passage means that we need to understand the Dharma we teach about the suffering in the world, not only the suffering of beings poor, but that of manmade and natural disasters, too. Before the Buddha expounded the Dharma, He had seen a lot of suffering in the world, and He analyzed the cause of it. Why is there suffering? It is a result of karmic causes and conditions. What are the causes? The Buddha explained this in many ways. Collective conditions and connections among people result in complicated human inter actions. From the Truth of Suffering we can explain the infinite Dharma in the world. It all begins with The Four Noble Truths.
One has to first understand suffering before entering the path to practice. One might ask, “With so much suffering in the world, how can we have true happiness?” To that the Buddha said, “Feel the joy of knowing all Dharma.” We gain this joy by working to benefit people according to their dispositions. We often hear about cause of depression or bipolar disorder. People are trapped in their habits and afflictions. That is suffering. No matter how rich, how educated or how famous someone may be, they may still not be happy. Why is that? We have many ways to help people like this. With infinite Dharma-doors, we can lead them to work others and learn that the world does not revolve around them. If they only think about themselves, when their expectations are not met, they suffer greatly. But this kind of suffering is everywhere. Everyone asks for something for themselves. But can everyone be satisfied? No one gets everything they want all the time. There are many who are worse off than we are. People naturally compare themselves with others. But if we are wise when making comparisons, then we will naturally be content.
Mr. Lin from Peng-hu, for example, was originally from a middle-class family. He was in the construction business until he fell from the third floor one day, became paralyzed, and also needed an incision in his windpipe to relieve a breathing obstruction. He could no longer speak easily. Bed-ridden, he was resentful every day. What made it worse was that this wife was also handicapped and could not walk very well. He needed to support his family, so he had a large burden on his shoulders between supporting his children and his handicapped wife. His cognition was fine, but he could not move his body. He felt as if he were living in hell, so he complained every day. He had much resentment and thought, “Why is my life so miserable?”
Then one day, he watched Da Ai TV and realized that the world is full of good people. There is no need to struggle with fate. Life is like a drama, and we actually wrote the script of our lives. We create our own karma. Since our karma was created by us, then when that karma comes into fruition, there is nothing we can complain about. We see many volunteers who suffer from all kinds of illnesses, but they continue to work in our recycling centers. Although Mr. Lin cannot move his body, he seizes every opportunity to speak with visitors. Although he had a tracheotomy and cannot talk without much effort, when people visit him, he covers the hole in his throat speak. Everything he says is positive. He shares the good things that Tzu Chi does. Although he was not involved with Tzu Chi before, he had seen many stories on Da Ai TV so he shares the stories that moved him with all his visitors. He also does some fundraising for Tzu Chi. Although he is bed- ridden, he still asks for donations he still asks for donations. A seemingly small act may result in great deeds. Now he is worry-free and is very happy to receive visitors. He can always find a Tzu Chi story to share with his company.
He urges people to become Tzu Chi members and encourages his wife to volunteer. Tzu Chi volunteers in Peng-hu guide him with great love until he could ease his mind. That is “completely understanding sentient beings.” Seeing him suffer, they found the key to open his mind so that he could resolve his suffering and open his eyes to a new world. Mr. Lin may now think, “Even bed-ridden I can help transform people. I can share the Dharma with others and let people know more about Tzu Chi.” He has a great sense of achievement with Tzu Chi. This is “understanding sentient beings.” Mr. Lin no longer feels useless. Though handicapped, he is still useful. He is “fearlessly expounding the Dharma.”
If one can offer suitable teaching for sentient beings who are suffering, one can transform their suffering into happiness. Feeling the joy of knowing all Dharma and completely understanding sentient beings, Bodhisattvas fearlessly expound the Dharma.
The third is “answering questions skillfully. We cannot just to talk and expect people will listen to us, thinking. Right or wrong, it doesn’t matter. Just listen to me, that’s all.” What we say must be appropriate. When talking to others, make sure that if they have doubts, they can raise their questions. We should answer them thoroughly so that they listen from their hearts, open their minds, and are convinced. Only then can people truly absorb the Dharma and benefit from it. Besides sharing the Dharma, we should also get them to apply the Dharma in their lives. We should get others to know the Dharma and apply it in their daily living through practice, understanding and experience.
It is not just talk. It is much more than just answering questions. We need to lead them into the realm of Dharma to follow the Bodhisattvas-path. This is called “answering questions skillfully one fearlessly expounds the Dharma.”
When expounding the Dharma, what we say must be fitting and appropriate. When answering questions, we must use the proper teachings. To guide others to enter the realm of Dharma is to “answer questions skillfully.”
Our final topic today is “Being able to eliminate doubts.” What that means is that we need to have a good understanding of everything in the world so we can determine whether a thing should be used for a certain purpose. Is it beneficial or harmful to people? It is truly important to not only know about human affairs, but also about material objects. Only then can we expound the Dharma without obstacles. Everything in the world has a principle. It is impossible understand everything.
So Confucius said, “One is never too old learn.” Indeed! There is infinite Dharma that we need to learn. Therefore, “to uphold all Dharma” and “to practice all good deeds” requires relentless enthusiasm in learning. You must have the motivation of a Bodhisattva to continually seek and practice the Buddha-dharma and relieve all living beings of their suffering.
Everyone, there is still infinite Dharma to be learned, so please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
首頁 
