Explanations by Master Cheng-Yan
Subject: Attain Realizations Through Learning (學與覺)
Date: March.17. 2015
“When we learn at the stage beyond learning, we can awaken to our intrinsic nature. Ultimate reality is not found in the substances and appearances outside our minds. In the True Suchness of ultimate reality we truly understand emptiness and existence and attain the state of clarity in the tranquil and still light.”
This tells everyone that we all need to first learn, and then awaken. By learning the Buddha’s Way, we can thoroughly understand true principles and awaken to our nature of True Suchness. However, for who knows how long, as we have transmigrated in the Six Realms, our intrinsic awakened nature has been covered with ignorance. Now that we have encountered the Buddha-Dharma, we must seek to understand how we came into this life and how we will leave this life. Where will we go? How will we return? As ordinary people, none of us understand this so we must learn. We must learn at the stage beyond learning, which means to return to our awakened nature. So, we constantly say, “Learning by doing, awaken by learning.” Thus, “Ultimate reality is not found in the substances and appearances outside our minds.” These substances and appearances are things we can see with our eyes, but is there anything that really is as it appears? No. The flowers you saw last time are not these. Those have all withered. Those withered flowers had once grown on the land. It took some time for someone to plant the flowers and take care of them.
So, external objects like these all go through a process of formation. Truly, they are “not ultimate reality.” There is not one thing that has always existed. First, there has to be a “cause, a seed,” and then “conditions” such as soil, rain, dew, etc. Then they must be arranged by human hands before they appear here in front of us. How long will they last? After a few days, they will be replaced. This cycle between existence and non-existence demonstrates that they are not ultimate reality.
Everything is formed by the convergence of humans, causes and conditions. This desk, this room and so on, all the things we see outside our minds, these substances and appearances, do not truly exist. They have not always been that way.
The “me” you saw yesterday is not the same “me” that you see today. Every second, the old is replaced by the new. My body continues to [metabolize] through these infinitesimal changes. Infants become children without our being aware of it; when did it happen? Parents hold their dear children in their embrace, but suddenly it seems that they are all grown up. So, substances and appearances continuously go through infinitesimal changes; this shows that they are not the ultimate reality.
“In the True Suchness of ultimate reality, we truly understand emptiness and existence.” Ultimate reality is something we must learn about and understand. Small Vehicle practitioners understand the principle that all things only come together in a temporary union. “There is no need to be attached; everything is empty in nature. I have few desires, so I am content. I will cultivate myself, and with clear wisdom, I can protect myself. I will not bother with external matters.” This is only a partial understanding. They know that everything is a temporary union. But how did all of these temporary unions come about? How does the law of karma continue the cycles of existence? Wondrous existence is something we must understand more fully.
[To reach] the True Suchness of ultimate reality we must “understand emptiness and existence”.Only wondrous existence in emptiness is the ultimate reality.Only by unifying emptiness and existence can we attain a truly perfect realization.The truth is that, in our lives, there is not one day that we are not going through the infinitesimal changes of the aggregate of action.
Thus, with our ignorance and afflictions, we are affected by these ever-changing phenomena.
In this world, there is so much confused and distorted thinking.
Now that we have encountered the Buddha-Dharma, we need to immediately seize this moment.Only by understanding the Buddha-Dharma, can we understand worldly appearances.Our confused and distorted thinking must be corrected by applying the Dharma and returning to “the state of clarity in the tranquil and still light”.This is the goal of learning the Buddha’s Way.
Through the workings of things, we must find a way to learn the true principles.What can we do in this world so that, as we live in “wondrous existence,” we can realize “emptiness”?To experience “true emptiness,” we have to understand it in “wondrous existence”.
The people, matters and objects we encounter over the course of our lives are what we must experience.For instance, in the kingdom of Kapilavastu, ruled by the Sakya clan, in the great garden within the palace, there was a group of children, all of them six, seven or eight years old.They were all part of the royal family.Nearly 500 children were there playing in the garden.
One of them was named Devadatta.In the garden, he saw a small bird on a tree so he aimed an arrow at the bird and shot at it.The arrow hit the bird and, though injured, the bird still tried to fly with the arrow in him.He collapsed in front of another group of children.
One of them was a boy named Siddhartha; Prince Siddhartha was also among this group.When he saw this small bird with an arrow in his body he felt a sense of compassion and picked him up to apply some medicine.
Devadatta ran up to Prince Siddhartha.Holding out his hand, he said, “Thus bird is mine. I shot him, give him back to me.”
Prince Siddhartha said, “You shot this bird and if he had died, I would have given him to you. But as I saved his life, I won’t give him back to you.”
Standing there, they continued to argue.The teachers for this group of children, two elders, walked over.“What’s going on here?”After everything had been explained, these wise elders pronounced their judgment.
The small bird was originally flying in the sky.Shooting him was bringing harm to a living thing.Saving him is in accord with our human nature, and since nature embraces living beings, they judged that Prince Siddhartha was right.
From then on, Devadatta felt hatred in his heart, which stayed there [even at this Dharma-assembly].In the Buddha’s teachings, [we hear of how] Devadatta slandered the Dharma and tried to destroy the Sangha.This karmic connection continued to entangle them.
But Sakyamuni Buddha had attained Buddhahood, so now, in the Lotus Sutra, as He was bestowing predictions of Buddhahood,.
He still had a spacious mind and pure thoughts.Everyone intrinsically has Buddha-nature, so one day, Decvadatta will also be able to attain enlightenment.
Therefore, when the Buddha bestowed predictions, He also bestowed a prediction upon Devadatta that he would also attain Buddhahood.Clearly, awakening to our intrinsic nature, depends on how we are learning now.
If we can be mindful right away, we will diligently practice [the right teachings].We must wholeheartedly move in that direction without deviating in the slightest and put our hearts into diligently advancing.Those who walk diligently will arrive first.
In fact, everyone can get there.We can all return to our awakened nature of True Suchness; the only difference is in how long it takes.“When we learn at the stage beyond learning,” we can “awaken to our intrinsic nature”.
In the Diamond Sutra, the Buddha also says, “The foremost parameter spoken of by the Buddha is not the foremost paramite. Therefore it is called the foremost paramita.”
This is awakening to the principles of learning beyond the stage of learning.After we understand the foremost paramita, we are to reach the other shore, but after getting there, we must come back.We go from the deluded state of ordinary people to the awakened state of noble beings. After attaining a noble being’s awakened state, we have to come back to transform deluded people. So, we must go back and forth. This awakening starts with learning. “When we learn at the stage beyond learning, our learning has reached the ultimate, which is return to our Tathagata-nature.
So, “when we learn at the stage beyond learning, we can awaken to our intrinsic nature”. Everyone must clearly understand this. Previously, in the sutra it was stated,
“The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying. My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.”
In this previous passage, Sariputra described the retinue that was constantly by the Buddha’s side. These people’s minds were already at ease; they were determined in their direction. By hearing the Buddha’s teachings, their minds were put at ease. At that time, they were still at the “stage of learning”. Everyone was at ease with being in an environment where they were being taught by the Buddha.
They also frequently heard the Buddha say that, by giving everyone these teachings, He hoped they could all be free from birth, aging, illness and death so they could reach the state of Nirvana. To truly penetrate our awakened nature, we must go among people to experience the truths of birth, aging, illness and death. Then we must help those who, because of birth, aging, illness and death, experience all kinds of suffering, to also realize these truths and be transformed. We must penetrate and practice the paramitas to deliver them. By helping them to understand the principles, they will be free of the fear of birth and death. This is how learning the Dharma can lead to a state of freedom. Understanding that birth and death are natural laws, they can attain a tranquil and clear state; they are able to pass away peacefully. After leaving, they will come back again, living and dying in a state of ease. This is learned from the Buddha-Dharma. Therefore, the next passage continues, saying,
“Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self and the views of existence and non-existence, and so forth, claimed to have attained Nirvana”.
Some people were still at the stage of learning. Those beyond learning had already understood everything that must be understood. For these 1200 people, Sariputra was the leader.
“Those at ad those beyond the stage of learning: Sariputra was their leader. He said that because he had already received the Buddha’s prediction for attaining Buddhahood, he no longer had any doubts or regrets. This shows the distinction between those at the stage of learning, people with Leaks, and those beyond the stage of learning, people without Leaks. This is the deeper meaning behind the reason that the Tathagata bestowed predictions of Buddhahood among His disciples.
So, Sariputra himself had personally received the Buddha’s prediction for attaining Buddhahood. Sariputra also expressed that he no longer had any doubts or regrets. He deeply believed in and understood the Buddha’s teachings. Here, he began to divide people who were learning into different categories. “Those at the stage of learning” have Leaks. They are not clear on how to uphold precepts. Their Samadhi is not strong enough, and their wisdom has not matured. This is called having Leaks. Having Leaks means they still have afflictions. The wisdom they have will be insufficient as long as there is still ignorance in their minds. Their minds are like a mirror that has not been wiped clean. They still have Leaks so they need to continue learning. Thus they are “at the stage of learning”. “Those beyond the stage of learning” have no Leaks. Everything they needed to learn, all the principles that the Buddha taught, was already completely clear to them. They could accept and experience this truth.
So, Sariputra, who had been affirmed by the prediction bestowed upon him by the Buddha, was in the category of “those beyond learning”. Those people had already understood all the things that they should understand. Now it was the time to act.
The Dharma must be in their actions, and they must act in accord with the Dharma. From now on, what was needed was action. This is “the stage beyond learning”. After understanding principles, they must act. These were the ones the Tathagata would bestow predictions upon. So, precepts, Samadhi and wisdom are what we have to cultivate; these are the essence of our learning.
“The Three Flawless Studies are the essence of learning. Those who advance in practice are at the stage of learning. Those who advance in perfection, the practice of bringing the mind to rest, are beyond the stage of learning.”
What we learn has an essence, appearance and function. In the course of our spiritual practice, we must understand its essence. What are the principles of this essence? As we just discussed, this essence is not ultimate reality. No phenomenon inherently exists; many causes and conditions must converge in order for us to see this appearance. Appearances have a function we can make use of. The same applies to the Buddha-Dharma. We have to realize the essence of the Dharma, the appearance of the Dharma, and how to apply its functions. This is the essence, appearance and function.
What we learn is “the essence of learning.” As we learn, we need to thoroughly understand. As we gain understanding, we have to move forward and advance through practice.After hearing the Dharma, we must constantly review it.
“Those who advance in practice are at the stage of learning.” This is all part of our spiritual practice. This happens “at the stage of learning.” If we are “advancing in perfection, then everything we do is already perfect, and we feely apply our understanding of essences and appearances.” Our practice of precepts, Samadhi and wisdom will be flawless and without Leaks. This is called perfection.
Perfection is “the practice of bringing the mind to rest.” When we have perfected what needs to be learned, we are “beyond the stage of learning.” We can already freely apply [what we have learned] and will not be defiled by worldly matters or objects and will not be defiled by worldly matters or objects.
This is “the stage beyond learning. ”
“Each believed that they had freed themselves from the view of self, the views of existence and non-existence and so forth.” They called this nirvana. “View of self” is an attachment to self, Everyone has this attachment.
Everyone has different way of thinking. Everyone’s way of doing things is different. So, we talk about, “unity, harmony, mutual love and concerted effort.” Giving to the world in this way creates a state of truth, goodness and beauty. This also requires every one of us to eliminate our view of self and be united in the way we do things. Then we can do things in perfect harmony. If we still have attachment to self, it will be very hard to do things among people. Our attachments cause hardships for ourselves and will also cause hardships for others.This comes from attachment to self. “Not doing things my way is miscalculation.” “I am right; you all are wrong.” “When you don’t listen to what I say, I get angry.” When we have an attachment to self, we can a permanent self where there is none. This will continue to create many afflictions for us. We must avoid having this view of self.
“The view of existence is when sentient beings deluded cling to all phenomena as having real existence” from the convergence of causes and condition. They think of as “existence”. If there is “existence,”what is it that exists? This is how many superstitious beliefs arise. If we do not understand the principles, we will end up with many deluded beliefs.
“Do I need to look for an auspicious day?” “Is today a good day for doing this or not?” “I have to look for an auspicious direction.” “Is this the right direction to go in or not?” In any case, people have so many attachments.
“The view of non-existence” is “Sentient beings deludedly cling to all phenomena as being without an intrinsic nature.” Thus they deny the law of karma; “They are attached to its non-existence.” This is called “the view of non-existence”, it is easy for them to develop “view of nihilism”
“When people die, that’s it.” “There will be no more karmic retribution.” For this reason, they commit all kinds of evil and do many unwholesome things without fear of karmic retribution.
These people are very stubborn. This is also a form of deluded attachment. They think “As long it makes me happy, This kind of person ”clings to all [phenomena] as. They do whatever makes them happy; They are “”attached to non-existence”; this is called “the view of non-existence.”
In summary, Buddhist practictioners we have to take the middle path and learn the true and proper principles of life so we can walk a road that leads somewhere, in particular the road that we should take. We must make sure our direction is correct: this is something we must mindful learn.¬¬¬¬¬¬If we want to learn, we must act. “Learn by doing, awaken by leaning. ” In fact, this awakening is returning thought to our awaked nature.This is how we should engage in spiritual practice.Going from the “ stage of learning”to “the stage beyond learning”, we will return to our intrinsic awakened nature. This is the true direction of our spiritual practice. Therefore, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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