Explanations by Master Cheng-Yan
Subject: Practice the Middle Way (行於中道)
Date: August. 26. 2013
We must diligently practice day and night. Let us be diligent at all times. Because as time passes by, we are still far from the path of Buddhahood. We must be focused and not scattered; we must advance and not regress. Then we will reach the path we are striving for. So, we must seize this rare opportunity in this lifetime.
As I mentioned previously, all Buddhas of the past, present and future, and all Bodhisattvas come to this world for one great cause. That is to reach sentient beings how to wash away their defilements, become pure, and move toward the Buddha’s world and wisdom. The Buddha did all He could to make this happen, so He also hoped that sentient beings will resolve to practice. What the Buddha taught were pure, noble actions. When He came to the world, He was certainly not one to lie or flatter; He was one who spoke the truth. So, we must trust in the Buddha’s teachings. No matter what skillful means He used in the past, He was always thoughtfully and patiently guiding us to walk the right path.
For example, a person who is lost may ask a passerby, “I need to go to such-and-such village. Can you point out the way there? This is a big road with many forks how will I know when and where to turn in order to find my destination?” The guide points and says, “It is there, do you see it? Yes, but it is very far. I am afraid if I am not careful and take a wrong turn, I will circle back to the same spot.” The guide then says, “This is true, there are many ways to arrive at the destination. But, if you deviate from the right path at any point, you may circle around for a while and not be able to find your way. You may even end up in another village.”
Then the person who is lost may say, “Indeed, I am very grateful to have met someone like you who knows the roads. Can you point me to the right path amongst these complicated forks?” “Since you asked for directions so sincerely, I will tell you a simple and direct way; then you will not get lost easily. As you walk forward from here, there will be wide and narrow roads. Remember, do not take the road that is too wide or too narrow. There is a road that is not too wide or narrow. It is just right.” “Just right? How wide is ‘just right’?” The guide says, “I thought you were smart; there is ‘too wide,’ ‘too narrow,’ and ‘just right’. How can you not understand? I really don’t know what is ‘just right’.”
The guide then says, “A road that is too wide has no boundaries, so you may actually get lost if you keep going.A road that is too narrow may be dangerous.The middle-sized road was paved by many people, so this entire route is safe and sound.As long as you trust this road and follow it, you will reach your destination, the place you are looking for.”
The person asking for directions is grateful and will trust in the guide’s clear instructions.If many people have paved and walked on this road, it must be safe and trustworthy.Then the person [who asked for directions] will also follow this road.This story tells us that if we ask for directions, we must be sincere and thorough.
A person who guides others must also understand what [the correct] road looks like.Although every path leads to the destination, some will be unnecessarily longer, and we end up taking a long detour before our arrival.Some roads are also dangerous.When we are choosing a path, we should not yearn for a very wide road, nor should we risk taking a very narrow one.
We want something in between; a road that is “just right” will be safe.It is a reliable road that has been walked on and paved by many people in the past.This is called the Middle Way.The path we need to walk on now is the Middle Way.The Lotus Sutra contains the Buddha’s teachings on the Middle Way, which sets aside what He taught about emptiness and existence.
At this moment, He wanted to show us both true emptiness and wondrous existence.We should know that the Buddha comes to the world to save sentient beings from suffering, which arises the accumulation of its causes.Suffering comes from causes accumulated over a very long period of time.For lifetime after lifetime, for countless kalpas, we have been transmigrating in the Six Realms.So over this long period of time, the accumulation of ignorance, afflictions and karma is “the causation of suffering”.The Buddha came to save sentient beings from suffering by telling them that suffering comes from the accumulation of its causes.So, He had to expound the Dharma, give teachings.What kind of teachings?Something that gives sentient beings joy: “the path to cessation”.
Showing people how they can eliminate suffering must be done step by step.We should understand that the causes of suffering are greed, attachment and desire.If not for those thoughts, we would not have so many afflictions.This is a very rocky road, but we must believe in ourselves; we will accomplish our goals no matter how long the journey is.We may still have worries since we cannot prevent impermanence or passage of time and wonder if this long path can really lead us to our goals.This is what we worry about.
So I always say, “Time is running out.”Additionally, what can we do about all this suffering in the world?In this era of ignorance, are people able to cultivate wisdom?Only with wisdom can we know right from wrong, and awaken our compassion.With compassion and wisdom, we naturally know that we need to keep repenting oru past actions.Without repentance, we cannot awaken our wisdom.If we cannot awaken our wisdom, we cannot awaken our compassion.Without compassion, we cannot know right from wrong.
This is how life is.And in this era, sentient beings experience so much suffering. How can we enable more people to quickly kindle the light within themselves so that they can help others safely walk the path toward their goals? Whether it is day or night, we must diligently advance in our practice. We do not only walk this path during the day , we must also do this throughout the night.
So, when the Buddha was still alive, He practiced at all hours of the night. This shows us that we must cherish time and not only set aside certain times to be diligent. Once you know this, work to quickly improve. This is how the Buddha saves sentient beings from suffering when He comes to the world. He helps everyone realize that they must stop accumulating ignorance and afflictions. We must see everything with an open mind and simplify our minds so that ignorance and afflictions will pass throgh and not linger in our minds.
To be able to lead people happily is to teach according to their capabilities, so that afflictions, ignorance and conflicts can be eliminated from their minds. People can follow this illumination; when they see the light, they can walk the [right] path. This is “the path to the cessation of suffering”. Once we eliminate afflictions, the path appears. As we eliminate a bit of affliction, we will see a bit more light, which is our spiritual light. Though we have not yet been able to fully become Sun-Moon-Lamp Radiant Buddhas. I hope we can at least be flashlights that illuminate the path. This is how we “bestow joy and eliminate suffering for sentient beings” by helping them walk a safer path.
All kinds of causes and conditions create suffering and its causation. All kinds of faith and understanding lead to practicing the path to cessation of suffering. All kinds of appearances are manifested to enter and teach in this world. Practicing the Bodhisattva-path creates the causes for transcending the world.
”All kinds of causes and conditions create suffering and its causation”. Due to various kinds of causes and conditions, sentient beings create the causes of suffering. Then “all kinds of faith and understanding lead to practicing the ath to cessation of suffering”. If we are deluded sentient beings, we will accumulate causes of suffering because of all kinds of causes and conditions. But as spiritual practitioners, we must also apply all kinds of faith and understanding. We must believe in the Buddha's teachings. Though this goodness in the beginning, middle and end used different methods that suited different capabilities, we must have faith, and understanding of the many different methods. Then we can practice the way to cessation. What methods can we use to eliminate mistaken views and understandings, as well as our mistaken habitual tendencies, such as greed, anger and ignorance?We must earnestly walk this path to find a way to eliminate these ignorant thought and afflictions.
So, “all kinds of appearances are manifested to enter and teach in this world”. We must use teachings that engage with the world to walk the world-transcending Bodhisattva-path. So I often say, we must engage with people and adapt to their capabilities. Whatever roles we may play, we can always guide others. If you are the head of a department, you will have already clearly thought our what your department has to do to benefit the department and your group benefit the department and your group. If everyone believes and follows, it will work. But perhaps some people may wonder, “Why are you making such big changes”? We must all calmly observe [the situation]. Is it the right thing to do? If so, everyone must move forward without doubts, working together in harmony. Then the path will be very clear. So “all appearances” refers to all the different roles that we play, the things we do with the positions that we hold in this world. In all of this, our minds must be firm.
We must gently share [this path] with people and exercise wisdom to guide them forward. Thus, “all kinds of appearances are manifested to enter and teach in this world.”When the Buddha comes to this world, He feels the same sentiments toward, all sentient beings, no matter their status or whether they have limited or sharp capabilities. For those with sharp capabilities, He using teachings suitable for them. For those with limited capabilities, He uses teachings that they can believe. This is using all kinds of appearances. Regardless of people’s knowledge or capacity, He guides all of them equally toward this path. This requires playing different roles and adjusting to sentient beings’ capabilities when entering the world.
So, we must play all kinds of roles to create good affinities with everyone while avoiding creating bad affinities. Whatever afflictions you have, I will advise you to eliminate them and open your heart to joyfully walk forward. This is teaching according to capabilities so “all kinds of appearances are manifested.”This sentence is very important. With this, we can with people. To “enter and teach in this world” we must live among and engage with people. Lastly, we walk the Bodhisattva-path.
This is truly the path to having no hindrances in this world and advancing toward our goal of being diligent. This is the cause for transcending the world, be helping everyone plant these world-transcending causes. Use a world-transcending spirit to carry out missions in this world.
This is what we often talk about. If we do not have a world-transcending spirit, we cannot carry out missions in this world, because of its many traps and temptations. People’s minds are very complex. If we want to engage in spiritual practice and guide others but our minds are not stable and our direction is must correct, we will be, quickly pulled under by these complex challenges.
So, we must be resolute in our will to practice, in our aspiration to walk the Bodhisattva-path. We should not allow complications in our circumstances to disturb our mind or lead us to become weary.Bodhisattvas are already awakened sentient beings, so they can lead all sentient beings on the path to transcend this world. To do this we must spread the seeds of goodness.
The Sutra of infinite Meanings states that the Buddha comes to this world and teaches in response to sentient beings suffering. Thus, He wants to be an unsummoned teacher and offer a place of stability and joy in the midst of this suffering. So whenever He teaches, He is sowing seeds in [the hearts of] those people.One gives rise to infinity, infinity arises from one. May we all “relieve sentient beings’ suffering.” We need to know that suffering comes from the accumulation of its causes. Before we tell people, we must first understand that “to give sentient beings joy, He taught the path of cessation.”
To understand the methods of eliminating suffering, we must practice the path. All kinds of causes and conditions will create the karma of suffering, so we must be careful.With all kinds of faith and understanding we can practice ways to eliminate suffering and walk the correct path. “All kinds of appearances are manifested to enter and teach in this world.” No matter what kinds of people we meet, we are willing to engage with them to dissolve the ignorance that covers their minds. When
they cannot find the way, we have to guide and teach them. All kinds of appearances are manifested to enter and teach in this world, and only the Bodhisattva-path is truly the strongest cause for transcending the world.
So, as enlightened sentient beings, we must not allow sentient beings’ confusion to influence us, especially when we should be influencing others and helping them cleanse their minds so they are free of defilements. These are our pure, noble actions. Alright, everyone please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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