Explanations by Master Cheng-Yan
Subject: We Learn the Teachings of the Path to Escape the Burning House (修學道法出火宅)
Date: May.08. 2015
“With our wisdom-life and Dharma-essence, we make the great vows. Unwilling to let sentient beings flounder, we seek to transform them. We clearly contemplate right and wrong and eliminate afflictions. We learn the teachings of the Path to escape the burning house.”
This physical life is our vehicle for learning the Buddha’s Way. With this body and our existence in this lifetime, we are fortunate to have heard the Buddha-Dharma. So, we must earnestly seize this opportunity and make use of this body and this lifetime to earnestly absorb the Buddha-Dharma. We must spend our lifetime diligently practicing. Then the Dharma-essence that we attain will invigorate our wisdom-life.
Life is filled with suffering, and ordinary beings flounder in the Six Realms. Since we have been born in the human realm, in this realm, we will experience both suffering and joy because they coexist in this world. Moreover, good and evil are intermixed. So, the human realm is the place where the Five Destinies coexist.
The Buddha has compassion for sentient beings who live where the Five Destinies coexist and where good and evil are intermixed. This place is indeed very hazardous, so out of His compassion. He came for one great cause, to transform us all. Transforming sentient beings is very hard work. He tried everything He could to teach us to clearly understand right and wrong so that we would be able to eliminate our afflictions.
So, we must “learn the teachings of the Path.” The Buddha teaches us how to practice and how to choose the correct path. Among the six paths to choose from, He tells us which one to follow, the human path, because only in the human realm can we hear the Buddha-Dharma, and it is in this realm that we can put it into practice. When we choose to engage in spiritual practice, the human realm is where we can put the Bodhisattva-path into practice. Only humans have this opportunity. So, we have already attained a human existence, which was not easy. This gives us the chance to hear the Dharma and engage in spiritual practice. This is what gives us the opportunity to escape the burning house of the Three Realms.
Over these past few days we have discussed how the elder had arranged, outside the door, all the things the children would want. Those things were the three carts. Sheep-carts, deer-carts and ox-carts were all arranged outside so that people could immediately come and choose one. “Which cart appeals to you the most?” Thus everyone quickly left the burning house. “When you escape from the fire, you can choose from among these carts. So hurry up and come out.”
“Of these, there are many kinds, sheep-carts, deer-carts and ox-carts, outside the door right now for you to play with. You should quickly leave this burning house; then I will give you whichever you desire.”
When I read this sutra passage, I recall a recent report from Myanmar about a very touching true story. In Thanlyin Township in Myanmar, there is a Buddhist temple. Outside the temple, there were many ox-carts; around one or two hundred ox-carts. A group of Tzu Chi volunteers had been invited there by some of the farmers. Though they were invited as guests, the Tzu Chi volunteers brought tarps with them as gifts for the farmers. When these farmers cut down the rice stalks, they do not have big open areas like we do with which to spread out and dry the rice.They do not have these, so after they cut down the rice stalks they used to leave them in the paddies and wait for them to dry before harvesting them.Then if it rained, the stalks would soak up water.
Therefore, Tzu Chi volunteers quickly prepared large traps for them so that when they finished cutting the stalks, they could put the tarp under the stalks to protect them from the wet ground.
After they were invited, Tzu Chi volunteers prepared these tarps as gifts, along with red envelopes [of blessings and wisdom].When they arrived, they saw [am amazing sight].
“Wow! There are so many ox-carts here!”
The farmers had neatly piled up bags of rice in a corner of the temple.They had already harvested this rice and wanted to give back to Tzu Chi.
I heard that, on average, each bag contained almost 22 kilos of rice.Tzu Chi volunteers could distribute the rice to help farmers who were living in poverty.
Normally, the farmers had to borrow rice seeds, and the interest they had to pay was very high.If they borrowed one or two bushels of seeds, after the harvest they would have to repay the loan with two or three bushels of rice.
Each time, after harvesting the rice and repaying their debts, they would barely have enough to eat.Thus, they were trapped in a cycle of poverty.
Tzu Chi volunteers had been in Myanmar since 2008 when extreme winds and rain created a large-scale natural disaster.That was when our relief efforts began.Besides bringing them timely material assistance, we also considered how we could stabilize their lives.They were all farmers, and we learned that they had to borrow rice seeds for planting.
Every year after the harvest, once they repaid this debt, they would not have much rice left.This is why we decided to donate rive seeds to them.We bought the best rice seeds we could and provided fertilizer as well.At the same time, we continued to interact with them.
The farmers saw that Tzu Chi volunteers provided not only temporary assistance, but ongoing care as well.When we distributed rice seeds to them, we told them about the spirit of the bamboo banks.
Thus the famers absorbed this Dharma and wanted to find a way to give back.Over the last couple of years, these farmers have given back every year so that Tzu Chu volunteers could go to a different village every year to distribute aid to other poor farmers.This happened again this year.
More than 200 farmers brought their harvest in ox-carts.
This is such a wonderful thing.Isn’t this the essence of the Dharma?The Dharma has entered their hearts.
In their daily living, though they do not lead comfortable lives, they are still willing to grieve to others.They have already transcended their state of living in poverty and needing help.Now that they have transcended it, even though they are not very wealthy, they are still able to help others.They have spiritual wealth in their hearts, which is the Dharma.
This is how we can develop our wisdom-life and take the Dharma into our bone marrow.Thus we can live out our wisdom-life.
The next sutra passage states, “At that time, all the children heard their father say the there were precious toys which suited their desires, so their minds became emboldened. Pushing and crowding each other, rushing and racing, they competed to get out of the burning house.”
This sutra passage contuses to describe these children who, though in the burning house, were still deluded and did not immediately leave.They were having fun in the burning house and did not realize that the fire could harm them.This is similar to people in the world who cling to their objects of desire, not realizing that their desires are very harmful.Thus they remain deluded and unawakened.
Perhaps we have heard the Buddha-Dharma.After hearing and accepting it, we still have attachments and cling to what we think we need.This applies to all sentient beings in the Three Realms.
The Buddha feels for them, because sentient beings are lost in the desire, form and formless realms. Even if they are not attached to material things, they may have a bias toward certain teachings. They may be attached to what they think they need without realizing that it is only a part of the process they need to go through. The Buddha paved a path of skillful means for them to walk on. But before they had reached the safe and broad path, they stopped on this path of skillful means.
Thus the Buddha had to think of more methods. He told everyone, “Come out quickly! There is something even better outside. It is what you need, so come out quickly!” Thus the sutra states, “All the children heard their father say, there were precious toys which suited their heart’s desires”. They knew that what was outside was better. Thus they all quickly came out. This showed that, “All the children took joy in what suited their minds”.
These things happened to be what they were looking for. These were “their hearts’ desires”. When everyone saw that what was outside was what they truly wanted, they began leaving the burning house.
“All the children took joy in what suited their minds and their hearts’ desires. This is similar to the Three Vehicle practitioners in how they sought the teachings that suited them and made them happy. They heard that there were sheep-carts, deer-carts and ox-carts for them to play with, which all suited their desires.”
This is the analogy of the three carts. The three kinds of carts, sheep-carts, deer-carts and ox carts had been arranged outside so that the children could see them with their own eyes. More than just hearing what their father said, they could actually see that outside the house, the carts that they wanted were lined up there. They could take these carts and go wherever they wanted to. This made them happy because this suited their minds and their desires. This is an analogy for the Three Vehicle practitioners and how they each sought suitable teachings which delighted them.
When Bodhisattvas hear the Buddha teach the Dharma, they know that, by walking the Bodhisattva-path, they can make great vows. Those who take the ox-cart take joy in the Great Vehicle Dharma and can transform themselves and others. Each kind of cart meets a certain need. What Solitary Realizers need is the deer-cart. What the Hearers need is the sheep-cart. These are all carts, which can be played with and taken wherever they want to go.
So, carts are used as analogies. With these carts, they can attain [what they want]; they can play, “which suited all their desires”.
“The sheep-cart that some children went for is an analogy for the Hearer Vehicle. “They can only transform themselves; they cannot transform others”.
They can only transform themselves. They know to “refrain from evil” but they have not achieved the state of “doing all good deeds”. They understand karmic cause and effect but they do not know how to further realize the Twelve Links of Cyclic Existence. They do not yet understand the principles behind how to come into and leave this world.
“The deer-cart describes the Solitary Realizers can transform themselves and uphold the Dharma.”
They are able to transform themselves and will work hard in their cultivation of the Dharma so they can uphold their precepts. Thus they “can purify their own minds”.
This is the deer-cart. They awaken only themselves. They only care about the purity of their own bodies and minds and do not care about anything else.
“Then there is the ox-cart. The ox-cart describes the Bodhisattva Vehicle. People practicing the Bodhisattva Vehicle not only transform themselves, they can universally deliver sentient beings”. This is the analogy of the great ox-cart. These are analogies for the Dharma, for the Great, Middle and Small Vehicles.
The Great Dharma is suitable for sentient beings with sharp capabilities. Upon hearing a teaching, they can instantly realize that they intrinsically have Buddha-nature. However, to return to their intrinsic nature, they must walk the Bodhisattva-path. They are Great Vehicle practitioners with sharp capabilities. They can realize the Buddha’s intent so they aspire and vow to deliver sentient beings, they are also transforming themselves. By transforming themselves and others they can perfect their conduct. This is the ox-cart.
Their minds became emboldened. They had already seen that the things outside were what they wanted. So, they summoned up their courage and became brave and energized. “Pashing and crowding each other, rushing and racing,” they all wanted to get out. “They competed get out of the burning house.”
This tells us that because of the Buddha’s skillful means, His skillful methods of teaching, they “according to capabilities.” He devised these teachings. Because these teachings suited their capabilities, everyone found what they were looking for and began to diligently practice.
Due to the Buddha’s teaching of skillful means, they accepted the teachings according to their capabilities and diligently advanced. By starting to put them into practice they were able to leave the burning house of afflictions.
Hearers have their practices that they must diligently cultivate. Solitary Realizers have their practices that they happily cultivate. Bodhisattvas have their practices which they have awakened to. So, as the Buddha taught according to capabilities, everyone could apply those teachings. Everyone was diligently advancing and “by starting to put them into practice, by putting teachings into practice, taking the Dharma to heart and manifesting it in their actions, they were able to “leave the burning house of afflictions.”
“Pashing and crowding each other, rushing and racing, rushing and racing,” is an analogy for how theybecame courageous and diligently practiced good deeds.
Once courage arose in their hearts, they began to diligently advance. They began to take action and engage in practice, so they courageously and diligently advanced. Once they started moving, they were only afraid of falling behind. But for people who choose the sheep- or deep-cart, the Buddha still wanted to help them realize that they were only awakening themselves.
Yet they diligently practiced since they had accepted the Dharma. Thus they could slowly attain realizations and still have the opportunity to should this mission. So, they had “promptly stopped committing evil.
They have promptly stopped committing evil and rejected the creation of negative karma to renounce the burning house of the Three Realms.
Whether they chose the sheep- or deep-cart, Small Vehicle practitioners have stopped committing evil; they will not do it again. Though they have not earnestly benefited others, at least they were benefiting themselves and “purifying their own minds.” They will no longer be confused and degenerate again.
This is how the Buddha made use of skillful means, these three methods, the Small, Middle and Great Vehicle Dharma, to teach everyone. These helped everyone reject the creation of negative karma. We must immediately reject wrongdoings and courageously walk the path to doing good. We must reject what is not good and courageously and diligently practice on the path to doing good. This is how we can “escape the burning house of the Three Realms.”
So, this “pushing and crowding each other is about pushing aside all the bad things. Then we will have a clear road to diligently walk on. So, we rush and race to diligently advance.
So, as we learn the Buddha’s Way, it is very important to be mindful. We must earnestly take in the Dharma so that it becomes a part of us. The Buddha told us that everyone intrinsically has Buddha-nature. The Principles are always there in the world around us, so at any time we can take them as our Dharma. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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