Explanations by Master Cheng-Yan
Subject: Delusions Lead to Denial of the Law of Karma (妄計執見離因果)
Date: March.18. 2015
“Learn precepts, Samadhi and wisdom to cultivate the flawless studies. Those in the state of creating causes are at the stage of learning. Those in the state of receiving effects are beyond the stage of learning.”
Those at and beyond the stage of learning differ in that those who are at the stage of learning have Leaks, and those who are beyond the stage of learning do not have Leaks. Whether we have Leaks or not, it is most important that we cultivate precepts, Samadhi and wisdom. To practice, we must learn. To learn, we must practice.
When a person says something unreasonable, should I become angry? If we cannot control ourselves, once we open our mouth, we criticize them or begin to spread conflicts. This creates karma of speech. We may also see objects of desire that are very tempting.
We like them very much, so we want to grasp them. We may try to obtain them by any means possible. Is this the right thing to do or not? We must contemplate this carefully. The people, matters and objects in our daily living may disturb our cultivation of precepts, Samadhi and wisdom. This is why we must engage in spiritual practice. We cannot let external conditions such as the tone, facial expressions or actions of others to cause thoughts to stir in our minds. So, as we interact with people, matters or objects, we must be very disciplined and cultivate the flawless studies.
The flawless studies are precepts, Samadhi and wisdom that prevent Leaks. We must constantly safeguard our minds so that the Dharma we take to heart will not leak out again. To do this, we must practice from what we learn, we must continue to uphold precepts, Samadhi and wisdom until we reach our goal. These are the flawless studies, and we must uphold them. This is the state of creating causes. Engaging in spiritual practice is just like earning a degree. This is the primary school level. In high school, we earn a diploma. Then we may earn a bachelor’s degree in college. Now it is like we are taking classes. During the process of learning, we are in the state of creating causes.
After we attain our degree, we are then in the state of receiving effects.So,when we are beyond the stage of learning. If we are in the state of creating causes, we are still at the stage of learning. When we are engaging in spiritual practice, we are still in the stage of learning. We must engage in practice until we attain the effect. That is when none of the defilements in this world can affect our minds.
During the Buddha’s lifetime, He [often] went back to the kingdom of Kapilavastu. [He met] a man named Mahanama, Mahanama asked Him, “Venerable Buddha, I often listen to You as You teach. I know that we engage in spiritual practice to attain liberation. However, I constantly wonder about liberation. Just what is the meaning of liberation? Do we have to be in a state of Samadhi in order for us to attain liberation? Should we attain Samadhi before liberation, or liberation first, and then Samadhi? Or should we attain them both simultaneously? I am still not clear on this. Is it because I have not yet reached that state in my practice or that I have completely not cultivated them at all, so that I have no sense of it? I do not understand any part of this. Venerable Buddha, please explain it to me.”
The Buddha was silent and gave no reply. The man asked again, and the Buddha remained silent. Mahanama asked this more than three times. As this was happening, Ananda was standing by the Buddha side. “The Buddha is not well; He is still in a period of recovery.” So, Ananda volunteered to answer Mahanama’s questions on the Buddha’s behalf.
He said, “The Tathagata said to first learn the precepts.” It is the first step of spiritual practice. As we interact with people, our minds are repeatedly covered by ignorance, because we have not been able to uphold precepts. So, when we begin to learn the Buddha’s Way, we must first “learn” the precepts.That is why the Buddha began by teaching the precepts to His disciples.
He even taught precepts beyond the stage of learning.He also taught everyone to “learn” Samadhi.In addition to teaching about precepts, He also taught everyone to develop Samadhi and taught the Samadhi beyond the stage of the learning.
The Buddha also taught people to “learn” wisdom and taught wisdom beyond the stage of learning.
So, when the Buddha spoke of liberation and learning [to achieve] liberation, He also taught liberation beyond the stage of learning.
This was what the Buddha constantly taught us.
This means that if we focus on cultivating precepts, we will naturally attain Samadhi.If we uphold precepts, we will not be tempted by objects of desire in our surroundings.Then naturally our minds will settle down.When our minds are in this state of Samadhi, the people, matters or objects around us will not disturb us.
Then wisdom will naturally arise.This is what the Buddha continually taught.But then Mahanama asked Ananda, “If so, since the Buddha spoke of precepts and precepts beyond the stage of learning, how do we differentiate them?”
Ananda then told him, “The Buddha taught us to be firm and patient as we practice virtuous Dharma. When we cultivate many virtuous teachings, naturally we can gradually eliminate all Leaks. Eliminating all Leaks means that we have taken all the Dharma to heart and none of it will leak out. It will take a very long time to patiently learn this. We cannot attain this simply because we want to.”
Mahanama calmly listened to Ananda’s teachings, [and felt it] was likely what the Buddha would have taught, because Ananda was always by the Buddha’s side.While Ananda answered, the Buddha still remained silent, indicating that Ananda’s answer on His behalf likely met with His approval.
In summary, this is how learning happens.Many of those who followed the Buddha in practice during His lifetime felt the same confusion.To cultivate precepts, Samadhi and wisdom, should we begin with precepts or Samadhi?If we want to attain liberation, but lack precepts and wisdom, how can we possible become liberated?
To attain Samadhi and liberation, we must uphold precepts.Only then can we attain Samadhi and give rise to wisdom.We must have wisdom to truly attain liberation.
I have previously mentioned the Fivefold Dharmakaya (Dharma-body).Precepts, Samadhi, wisdom, liberation and liberated understanding and views comprise the Fivefold Dhamrakaya.
To become liberated, we must be replete with understanding and views to precepts, Samadhi and wisdom.This is called the Fivefold Dharmakaya.Thus, we must study and practice the Buddha-Dharma.Going beyond the stage of learning depends on our cultivation of precepts, Samadhi, wisdom and liberation.
Precepts and Samadhi are part of the course of our spiritual cultivation, and when we complete that spiritual cultivation, we will be beyond the stage of learning.While we are still in the course of our practice, we are at the stage of learning.When we are finished, we are beyond the stage of learning.When our understanding is complete, we will have liberated understanding and views.
For Buddhist practitioners, the Fivefold Dharmakaya is very important.We must all be mindful of it.
Previously, we mentioned “those at and those beyond the stage of studying.”Those at the stage of learning are still in the state of creating causes of learning.Those beyond the stage of learning have no Leaks.If we have complete our studies and received our degree the matters that we have understood, our understanding and views are quite abundant.
This is like Ananda; he understood the Buddha’s physical condition, so he replied on His behalf, and Mahanama was satisfied with the answer.Thus, some of those at eh stage of learning have a deeper, better understanding.Those with a deeper understanding, could answer in place of [the Buddha].
They were at the stage of learning, creating causes.They were in the process of creating causes.
So, [people at the assembly] “each believed that they had freed themselves from the view of self, the view of existence and non-existence and so forth”.I explained this yesterday.
Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self, the view of existence and non-existence, and so forth, claimed to have attained Nirvana.
Some people are attached to existence.“This will be mine forever. This is what I want to pursue” and so on.They cannot attain liberation.Some people realize, “[Everything is] a temporary union; everything is empty in nature. Therefore, I only seek to awaken myself, I do not want to fight for anything else.”
This is also not the right way to live.
So, I have been talking about “wondrous existence in true emptiness” and “true emptiness in wondrous existence”. We must choose the Middle Way. Since everything is empty, our mind can be free of hindrances and attachments. However, we must still go among the people. If, while doing so, we can prevent our minds from being defiled by impurity, we will be able to turn the Dharma-wheel and transform other sentient beings. We must pave a smooth path that begins at the state of ordinary people and connects to the Bodhi-path to enlightenment. This is how we walk the Middle Way.
When we know both “emptiness” and “existence”, we can walk the Middle Way and come and go with great ease. If we can do this, we have cultivated “the flawless studies”.
“Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion. Excellent, World-Honored One. May you, for the sake of the fourfold assembly, speak of these causes and conditions to enable them to shed their doubts and regrets. ”
Of all of those who listened to the Buddha teach, some had understood the Dharma completely. Yet there were others who believed that they had already transcended the view of self and the views of existence and non-existence. They thought they had transcended all these views. People like this think they are always in the right. Now, in the presence of the Buddha, they heard Him say that everyone can attain Buddhahood. This was something some people had doubted. So, [Sariputra] was very grateful “Excellent” was meant as praise. He was deeply grateful to the World-Honored One for having patiently guided them in the past. At this assembly, some people still had doubts, and some did not yet thoroughly understand. So, for the sake of the fourfold assembly, he asked the Buddha to explain just what these causes and conditions were, to enable everyone to shed their doubts.
“Some heard what they heard, but did not awaken”. In fact, when talking about how “they hear what they never heard before”, it actually means they heard but did not awaken. It is not that they had not heard it before. For more than 40 years, the Buddha taught with provisional skillful means. Everyone should have heard these true principles. However, “Some heard what they heard, but did not awaken”. They had no way to experience its truth.
“Some heard what they heard but did not awaken. Because of the view of self, they gave rise to deviant and extreme views such as the views of existence and non-existence. These views of existence and non-existence and so on can be summarized as the two views on existence and non-existence, or nihilism and eternalism.”
This is because people still have a view of self. They are still attached to the “self”, to their own views and understanding. Their perspective is one of “existence”, that everything truly “exists”. But things actually arise from the convergence of causes and conditions. Some people believe that everything is a temporary union. Both views are extreme views.
We discussed this yesterday. “Existence” and “non-existence”, views of existence and non-existence and so on are all extreme views. If we are biased towards “emptiness”, we will deny the law of karma. If we are biased forwards “existence”, we are attached to the law of karma. So, we must unity our understanding of both “emptiness” and “existence”. This is the Middle Way. So, “the deviant and extreme views such as “the views of existence and non-existence” is talking about the views of people who are attached to “emptiness” or “existence”, or to “views of nihilism” or “views of eternalism”.
“The view of nihilism: The extreme view that, after people die, they will never be reborn. The view of eternalism: The extreme view that the body and mind are ever-abiding, eternal and will never cease.”
People who have “the view of nihilism believing [no karma] exists, will indulge themselves and become arrogant and do unwholesome deeds. They are not afraid of anything. This is not a correct view. When we have “the view of eternalism”, we think that since we are human in his life, then we will also be human in our next life, and that a pig will always be a pig. The belief that all beings are fixed in their cycles of existence is also not correct. This is why the Buddha taught us that our transmigration in the Six Realms is solely a result of the causes and seeds that we create in our daily living and accumulate in our storehouse consciousness. Thus our karmic causes lead us to karmic effects. We should clearly understand these principles.
So, we must not cling to “the view of nihilism” or “the view of eternalism”. That is how sentient beings cling to deluded views of all phenomena. By not clearly understanding them, we deludedly make plans based on them. This is not correct.
“Sentient beings deludedly cling to all phenomena as having real existence from the convergence of causes and conditions. This attachment to existence is the “view of existence”.
We should follow the rules and understand that things arise because of the convergence of causes and conditions; things do not arise out of nothing. For something to come into “existence”, there must be principles and causes [that bring it about].
“However, some sentient beings, cling to all phenomena with the deluded view that all things have no intrinsic nature. These people have the “view of non-existence”.
If we can clearly understand this, if we understand people, matters and objects then naturally we can understand and be clear about Samadhi and wisdom.
So, Sariputra was very grateful to the Buddha. Because He helped him clearly understand these principles. Now he hoped that others would also understand them more clearly. Sariputra was grateful for the Buddha’s 40-plus years of teachings.
“In the past, the Buddha had said…” This was what the Buddha said in the past. “My Dharma can free you from the suffering of birth, aging, illness and death. That you see right now and enable you to ultimately attain Nirvana.”
The Buddha wanted to teach the Dharma in a way that everyone could experience. He began by giving teachings that people in this world could all relate to people in this world could all relate to.
So, He started with suffering, causation, cessation and the Path and birth, aging, illness and death. Everyone can see and experience these things. This is the natural course of life; once we are born, we cannot escape illness and death. This is why we say life is impermanent.
Once people clearly understand the principles, they must promptly engage in spiritual practice. Everyone must follow this path through life and practice according to the Buddha’s teachings so that they can ultimately attain Nirvana.
The ultimate state of Nirvana is a tranquil and clear state of mind. The we must uphold vows as vast as the universe in order to steadily walk this path.
So, “everyone who practiced according to this Dharma would definitely understand how to eliminate the causes of suffering.” If we continue to walk this path, then we can definitely understand how to eliminated the causes of suffering. We will certainly attain Nirvana.
We must walk the path according to the principles. And when we come to the end of this path, we will know everything, understand everything and be liberated from everything. So, at this assembly, over and over people heard the Buddha set aside the provisional to teach the true.
At this time, they again heard the Buddha talk about setting aside the provisional to teach the true. But none of them understand that they could attain Buddhahood in the future.
Setting aside the skillful means taught returning to the True Dharma of the One Vehicle is the state of the Lotus [Dharma-assembly]. Everyone can be a Buddha. It is just that people are not awaken of this. So, at that time, the Buddha verified this for them. The fruit [of Buddhahood] was something they had heard of but had not yet awaked had not yet awakened to. Now they understanded that because they had not awakened, they “fell into doubt and delusion.”
They still did not know the way to realize the fruit [of Buddhahood]. Thus they feel into doubt and delusion. Thus the fell into doubt and delusion. May the World-Honored One, for the sake of the fourfold assembly; explain the causes and condition behind this to enable them to end their doubt and regrets.
Sariputra was describing this process. The World-Honored One had explained the causes and conditions to the fourfold assembly so they could end their doubts and regrets. This is why Sariputra was expressing his gratitude. He was proving to everyone that the Buddha had taught this; Sariputra had experienced itemself. Sariputra had experienced it himself. In the past, he himself had fallen into doubt and register. He had heard the Buddha say that everyone could attain wisdom equal to His won. Only after clearly understanding this was Sariputra able to receive the Buddha’s prediction. Thus, we must mindfully learn the Buddha’s Way. We must understand and comprehend it. The naturally the Dharma the Dharma will enter our hearts and become manifest in our actions. Turing from delusion to awakening and returning to our depends on us always being wondrous depends on us always beings mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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