Explanations by Master Cheng-Yan
Subject: The Boundless Dharma of the Mind (心法無際)
Date: April.06. 2015
“Speaking of His virtue of blessings, they are boundless. By exercising compassion and wisdom, one attains infinite blessings. Speaking of His wisdom, it is unsurpassed in its power. This is like the sun at high noon and the full moon.”
Once we have accepted the Buddha’s teachings, we must unceasingly transform worldly knowledge into the wisdom of the Buddha-Dharma. Worldly knowledge gives us abilities. The Buddha-Dharma gives us pure potential; it is wisdom. Using the pure potential of this wisdom, we can benefit both ourselves and others. When it comes to us, we can purity our own minds and grow in wisdom. When it comes to others, we can exercise our compassion to go among people and give our help. That is considered wisdom.
In the Buddha, this wisdom was manifested as having enlightened Himself, enlightening others and having perfect enlightened conduct. So, “By exercising compassion and wisdom, one attains infinite blessings.” Speaking of His wisdom, it is unsurpassed in its power; there is no power higher than this wisdom. The Buddha’s enlightenment, Anuttara-samyak-sambodhi, is supreme, universal and perfect enlightenment. There is nothing greater than the wisdom that the Buddha realized. So, it is “unsurpassed in its power.” When the power of this wisdom is exercised, it creates boundless “virtue of blessings.”
“This is like the sun at high noon and the full moon.” The “sun” is a metaphor for wisdom. The “moon” is a metaphor for compassion. We cultivate the virtue of blessings through giving to others, through immeasurable and limitless giving. As this is limitless, [our blessings] will be boundless. When we unite our wisdom and our blessings, this is like the sun hanging in the vast sky or the moon in the darkness. The moon illuminates the earth, bringing comfort. They are both radiant lights, the lights that illuminate the world.
So, we must put our hearts into giving. Just now, I saw some news from our South Africa office. Right now in South Africa, they are once again holding trainings. The disparity of wealth there is enormous, and the majority of the poor suffer terribly. Poverty is not the only problem they face, in Africa, there are frequency wars and unrest. People engage in so much conflict with each other. Public safety is also lacking. Therefore, those who live in Africa face many manmade calamities, so they are unable to find jobs anywhere. Without an income to maintain their living, their lives gradually become worse. It is hard to find the spirit to keep striving or the perseverance to work willingly. They lack opportunities so many of them are poor and may also be ill.
Over the several years that we have been in South Africa, we have continuously cultivated seeds of goodness so they sprout and grow. One by one, they have grown into tall trees. We have nurtured many local Bodhisattva[-volunteers]; there are thousands of them. One after another, they have come to Taiwan to be certified as Commissioners. Some were unable to come here for certification, but should have already fulfilled the requirements. This time, there were volunteers from Zimbabwe, Mozambique and Lesotho.
Certified as Commissioners.They all gathered in Johannesburg.
They came from these faraway places, despite the tiring journey, for only one goal, to come together to engage in spiritual practice.
In fact the regional office in Johannesburg is quite small.They had to set up tents to try to accommodate everyone.They lacked everything from showers to bathrooms.They collected water in large oil barrels and then, pail by pail, they transported the water from faraway places.They also rented portable toilets.
By overcoming all these obstacles, they were able to hold this spiritual retreat.As they diligently engaged in walking meditation, they circumambulate the Buddha with orderly steps.Volunteers from four different countries came together to diligently practice.
They are very similar in appearance, but they speak different languages.So, they had to come up with many methods.
Since these volunteers had traveled from so far, they needed to be able to return with the Dharma.They tried everything they could to find people who could translate for one another.This was not an easy task.In observing their facial expressions and the way they recited the words in a uniform rhythm, it was clear they understood [the lessons].
When the time came to sit and calm their minds, they watched the program, “Life Wisdom.”Seeing them inside the tents, sitting properly and listening to the Dharma, I was very moved.Then, they had classes where speakers presented the Jing Si Dharma-lineage, following the curriculum [that we use here].They discussed the Tzu Chi School of Buddhism, sharing about different ways.
Bodhisattvas devote themselves to helping people.The South African Bodhisattvas began by sharing spores of the suffering they had experienced, the physical and mental torment, and how, after accepting the Buddha-Dharma, they had opened up their hearts.
They were able to apply their wisdom and strength to go to places of illness and suffering, to care for the poor and the old and weak.
After taking care of these people, they themselves were filled with Dharma-joy.This joy comes from working among people.
Then, volunteers from Zimbabwe shared their gratitude to Tzu Chi for having come from Taiwan, bringing teachings of love to Zimbabwe.A volunteer from Mozambique also shared her story of how she had received help from Tzu Chi.She was grateful for the Tzu Chi volunteers who traveled from South Africa to Mozambique.
As she spoke of her hardships and experiences, she became quite emotional and was unable to control her feelings.
As I watched this on the screen, I saw that many people from different countries, who nevertheless have the same [love] immediately gathered around to gently comfort her.I saw images of how diligent they were; their pillows were all lined up neatly in a straight line.The way they folded their blankets was so tidy; it was nearer than that of a trained army.This seems almost impossible to imagine, so we can only say, “Inconceivable!”
When these “inconceivable” matters are connected with the Buddha-Dharma, we are seeing Bodhisattvas in action, those who cultivate both blessings and wisdom.The people there spoke different languages but were able to take these teachings to heart because [our volunteers] shared the True Dharma in skillful ways.
They brought out their wisdom from deep within and benefited others out of utmost reverenceThis is how their pure and undefiled great love combined with skillful wisdom, thus yielding both blessings and wisdom.
These people were from different countries and speaking different languages.Though they live in very impoverished countries, they were able to carry out these activities.Don’t they demonstrate boundless “virtue of blessings”?Isn’t they wisdom infinite?
“By exercising compassion and wisdom, one attains infinite blessings.”If they were not able to do this, how would they be able to exercise that unparalleled power?I really cannot imagine how, in such a short period of time, they managed to train such orderly volunteers,especially as they were coming from such great poverty and suffering. In summary, the Dharma knows no borders. It can truly spread throughout the world. And when it is put into practice, the blessings will truly be infinite. This wisdom is indeed inconceivable. It is like the sun at high noon and the full moon. Everyone intrinsically has Buddha-nature, which is the pure intrinsic nature of True Suchness. Thus, people can come together to cultivate both blessings and wisdom.
The sutra passage that we discussed previously mentions that in this big house, there were a great many people. Those in the hell, hungry ghost and animal realms outnumber those in the human and heaven realms. So, many Bodhisattvas must enter the Three Evil Destinies to save these suffering people. Therefore, this great house is a Bodhisattva training ground, where Bodhisattvas learn how to go among the suffering. In this great house, the elder is already old and frail. He is slowly reaching the end of his life. Thus we have the analogy, “Its halls and lofts were decaying and old”.
There were many groups of people, groups of 100, 200, even up to 500, all dwelling within. Its halls and lofts were decaying and old; its walls and partitions were crumbling. The pillars were rotting at their bases; the beams and columns were dangerously aslant.
In the desire realm, there are already many people. Those who do evil thing and have lost their way are also very numerous. The era of Right Dharma has passed. The era of Dharma-semblance has also passed. Now we are in the era of Dharma-degeneration. So, we say this big house is “decaying and old”. Gradually, the pillars have begun to be slowly eaten away. Gradually, the strength of the pillars and walls is deteriorating; it is reaching the point of being worn out. This is analogy for the desire and form realms. In the desire and form realms, earth, water, fire and air are the four elements.
Its halls and lofts are decaying and old: These are like the desire realm and the form realm. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minute form. The human body exists because of the temporary union of the four elements. The four elements also arise from the four minute forms. These are known overall as the Eight Dharmas.
As we said yesterday, the desire realm is where all the desires of sentient beings are gathered together. The form realm is earth, water, fire and air, the world of physical existence, and in both the macrocosm and in the microcosm, earth, water, fire and air are already falling out of balance on large and small scales. This is because in the desire realm, sentient beings are continuously accumulating afflictions and ignorance.
Gradually, this house begins to burn. Earth, water, fire and air are the four elements. Sight, smell, taste and touch are the four minutest forms. Not only do earth, water, fire and air exist in the macrocosm surrounding us, our human body is also a temporary union of these four elements. Water is essential to humans. We also cannot lack a warm body temperature. Breathing air is definitely essential. As for the human body of bones, muscles and skin, this belongs to the element of earth.
Thus, the human body is a temporary union of the four elements. The four minute forms also exist in the body. The four minute forms, combined with the four elements, comprise the Eight Dharmas. These eight things all come together. In fact, the four minute forms are our afflictions. The Five Aggregates are form, feeling, perception, action and consciousness. The aggregates arise when our consciousness connects with external conditions, which leads us to think and then take action. Then the karmic retributions will be stored as seeds. This begins with the functions of the Five Roots, which are processed by the sixth consciousness, contemplated by the seventh consciousness and stored in the eighth consciousness. In this way, without conscious awareness, these four minute forms come together [in us]. These four are invisible to us, but without our conscious awareness, due to our habitual tendencies, we react to external conditions and give rise to thoughts that create afflictions. This is how our body and mind work. Body and mind are the convergence of these Eight Dharmas.
So, when these Eight Dharmas come together, we will create karma when this physical body, the external conditions and the internal thoughts that arise all come together, the “karmic forces are great.”
Because the karmic forces are great, they can mix and interfere with each other as the four elements come together to create our physical existence. The time which this continues is the lifespan of our physical existence, which arises and ceases as karmic forces change and obstruct other. As these continuous appearances come to an end, there will be the appearances of aging and illness.
Karmic forces mix and interfere with each other. To mix means to stir together. For example, good and evil [karma] are intermixed. The temporary union of the elements on our bodies constantly shifts with the passage of time, so we go through birth, aging, illness and death.
Therefore, “The time for which this continues is the lifespan of our physical existence.” The lifespan of the microcosm of our body, arises and ceases because [karmic forces] “change and obstruct each other.” The Five Aggregates of the body, form, feeling, perception, action and consciousness are constantly going through infinitesimal changes. Things are constantly changing and conflicting with and obstructing each other. This is happening in our bodies, which results in aging, illness and death. Therefore, in the end, everything will cease.
“As these continuous appearances approach the end of their time, the appearance of old age illness will be clearly evident. This is just like how the elder of this family, as the years accumulated, gradually became frail. Isn’t that how it is for us humans? Both the macrocosm are like this. So, “Its halls and lofts are decaying and old” means that things are undergoing this cycle.
Sentient beings in the desire and form realms and all things in the realm of physical existence go through the same cycle. So, they are “also just like this.”
The meaning of its halls and lofts are decaying and old is also just like this. Externally, walls protect the house. Internally, there are partitions.
What surrounds the house on the outside are called walls. What surrounds the rooms inside the house are called partitions. Walls and partitions both mark off areas. They create boundaries.Outside our walls is someone else’s space. This is like the boundaries of countries in the world. Walls and partitions both create boundaries. They are an analogy for our thinking. This is the “skandha of perception.”
Walls and partitions both signify boundaries. They are like the skandha of perception. Perception is an appearance in the mind that arises when the mind connects to its surroundings. The mind is like the void of the universe, which fundamentally has no boundaries.
“Skandhas” are the same as aggregates; they have the function of aggregating. Living in this world, we all live within certain boundaries, but we can all freely engage in thinking, as outside appearances converge with our minds to give rise to perception.” This leads us to take action. “Perception is an appearance in the mind that arises when the mind connects to surroundings. Our mind connects with our external surroundings. “The mind is like the void of the universe.” Indeed, our perception is empty in nature. What we see outside is appearance, “which fundamentally has no boundaries.” Neither external nor boundaries can obstruct our perceptions and our way of thinking. This is what we must practice every day, to take the appearances in our minds, our perceptions, and broaden them to include all worldly matters. This is wisdom. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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