Explanations by Master Cheng-Yan
Subject: To Leave the Burning House, Avoid Creating More Obstacles (得出火宅無復障礙)
Date: May.11. 2015
“Unselfish great love brings great peace and happiness. Understanding and purity bring infinite joy. If we are content with few desires, we will not be greedy or attached. By embracing the world, we bring about utmost harmony.”
Everyone, a heart that loves selflessly is very broad and expansive. If our hearts are broad and expansive, when we interact with people, everything will be harmonious. A harmonious world is very peaceful and happy. This state is not unattainable. As long as we are understanding of others and pure in heart, we can treat others with great sincerity. We will treat each other without any suspicion and without any jealousy, in this way, just as when among friends, we can talk about anything. We have nothing to hide, nor do we have doubts about each other. See, isn’t this a wonderful way to live?
To be this way, as we interact with each other, we must be content and have few desires. If we are content, we feel that we have plenty. It is because we are discontent that we are always afraid of not having enough. Once we give rise to desires, our greed will be boundless. We never feel that we have enough; we never experience abundance. Therefore, we must reduce our desires. It is fine to simply have enough. This means we must not be greedy or attached.
If we are not greedy or deluded by our desires, then we will constantly live in a state of abundance. Then won’t our mind’s wisdom be clear? Our minds must be expansive; not only must we accommodate each other, our minds must encompass the universe. As we live on this planet, however vast the world may be, our minds must be just as big. Since we coexist with the rivers and the land, not only must we love people, we must also love the sky, the earth and all of nature. If we can do this, we will not be greedy and thus not cause damage. If we do not damage nature, naturally, the world will be safe and peaceful.
A natural state is most beautiful. If everyone can follow the laws of nature and accord each other the proper degree of respect as they interact with each other, ethical behavior will come naturally and be clearly apparent to them. By “illuminating luminous virtues,” we will naturally “rest in the utmost goodness.” These are all very natural principles. Let us look at an example in Myanmar. On the 14th, 15th and 16th day of the seventh lunar month, their tradition is to hold a Festival of Lights. For this festival, over these three days, everyone goes the temples to pay respect to the Buddha. They also kowtow to and pay respect to their parents. They treat their teachers in the same way; they prostate to their teachers as a sign of respect.
Tzu Chi volunteers had the causes and conditions to go into Myanmar in May 2008, after that country was hit by [Cyclone Nargis]. The wind and rain had caused a huge disaster, so Tzu Chi volunteers went there and began to provide material assistance while also sharing our spirit and principles with the people there. Then our volunteers discovered that the people there had such great traditions and such wonderful rituals. So, with these conditions, we went into the schools to motivate the students to study and to understand the sutras, to understand the principles of the world.
Therefore, this year, as they paid respect to the Buddha and to their teachers, Tzu Chi volunteers led these children to express the principles that they had learned and understood; they taught them to make sandwiches and desserts so that by making food themselves they could understand the hard work their mothers do.We let the chiller make the desserts themselves.
Once they were done, they held the desserts with great respect, walked toward their parents and then knelt down to offer it to them.At the same time, they told their parents, “Thank you for raising me; I’m very grateful.”
As the mothers and children held each other, the mothers all cried and the children repented to their parents.“In the past, I didn’t know better. So my attitude and the way I talked to you were often disrespectful. I also caused you to worry.”
The children expressed their true feelings and repented their ways in front of their parents.Their parents had never felt so close to them, hearing them repent so honestly and express their love so clearly.The hearts of their parents opened up.
They had been worried about their children, but now seeing their mature understanding, the parents felt at peace.
So, if we sentient beings can return to our pure hearts and follow the principles and the laws of nature wouldn’t we all feel infinities joy?
As we interact with people, if we give to each other with selfless love, we will feel great peace and happiness.
We must be understanding of each other and remain pure in heart.If we live a pure life and stay on the path of ethics and morality, won’t we be very happy?Won’t we feel safe and peaceful?
So, the only way to be peaceful, happy and free of affections is to be content and have few desires.If we do not have greed or attachments, then naturally we will remain pure in heart, very kind and undefiled.If we can do this, the world will be wide open to us.
If our minds are as expansive as the world, then the world will be very harmonious.To achieve peace and joy is not difficult, as long as we have the will.As long as our minds are pure and free of greed and attachments, we will enjoy a most wonderful life.If we all have broad minds and pure thoughts, the world will be very peaceful.
The burning house of the Three Realms is what the Buddha worried about the most.Because human minds are complicated and we have severe afflictions and imparities, we have gone off the path of ethics and morality.Thus we continually give rise to afflictions.
Consider the elder who owns the burning house.
When he sees the house on fire, doesn’t he feel uneasy and worried?Doesn’t the Buddha feel the same way?
Therefore, these stura passages revolve around this burning house.This great house had already caught fire, so the elder continuously called out.He yelled to everyone, “Come out quickly. It is dangerous inside, come out!”
However, the children still could not understand.They saw him but could not hear what he was yelling.Even if they heard him, they were still unaware.Their minds were still afflicted, confused and dulled.
So, with these teachings, whether the father’s calls or the Buddha-Dharma, either they could not hear it, or they heard but could not understand.This is what we ordinary people are like.
We live in this evil world of Five Turbidities, where disasters frequently arise, yet we are still unaware.Thus, for us sentient beings living in the world now, we all must awaken immediately.
The previous stura passage states,”At that time, all the children heard their father say that there were precious toys, which suited their desires.”
At that time, all the children heard their father say that 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.
Now they had heard what he was saying and saw that, outside the burning house, there were many precious toys in the open field. There were sheep-carts, deer-carts, various other treasures and great ox-carts lined up outside. The carts were all decorated beautifully. Everybody felt, “These are the things that I want, so everybody quickly rushed out. Thus “Their minds became emboldened”. Now they all wanted to get out, so they pushed and crowded against each other. They began to realize that to get through the door of the burning house, there was only one condition that they let go of their afflictions. Once we have eliminated afflictions, we will then rush and race to get out. This means that everybody has practiced earnestly and eliminated their afflictions. Then with pure minds, they can diligently progress.
This next sutra passage states, “Then, the elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open; they had no more obstacles. His mind was composed and full of joy and jubilance.”
When we get to this sutra passage, everything suddenly lightens up.
“The elder deeply contemplated his great house where disasters had sprung up on four sides all at once. He repeatedly thought of ways to save his children. Yet they were attached and unaware and did not want to leave. Now he saw that all his children had gotten out safely”.
The elder saw that these children had finally heard his words. Seeing the things they wanted, they had begun to emerge from the house. This tells us that the elder had engaged in deep contemplation. Fire had arisen on all four sides of the great house; all kinds of disasters had broken out. As a previous sutra passage states, “All at once, a fire broke out”.
In fact, this represents an imbalance of the four elements. All kinds of disasters arise in this evil world of Five Turbidities. This great house was in a state of severe turbidity. The beams and pillars had deteriorated. The fire, this disaster, had arisen on all sides. The Buddha, or the elder, had already left the burning house but saw that the burning house, this world of the Three Realms, was truly surrounded by danger.
The Buddha, as the kind father of the world, could not bear for His children to remain inside and suffer pain, harm and hardship. So, He did everything He could think of. He deeply contemplated this, using all His effort. This house was already unsafe, so He kept wondering, “How can I save them?” He contemplated this question again and again. But again and again, the stubbornness of the children and the ignorance of sentient beings were very severe. They still did not want to leave the burning house. The path to leave the burning house was right in front of them, but no one chose walk this broad and bright path. However, the Buddha was compassionate so He was determined to teach the True Dharma, the path of the One Vehicle.
Because of this, in His old age. He began to expound the True Dharma. Then it just depended on whether people were willing to accept it. The True Dharma is the Bodhi-path, which is the Bodhisattva-path. He had seen that everybody had begun to accept and understand [the Dharma]. He saw that “all His children had safely made their way out”. They came out and were all at the crossroads. They had arrived at a safe place where they could then go in all directions. They were now out in the open field, and could see a clear and bright road in that place. So, [the crossroads] is an analogy for the Four Noble Truths. We must reconnect with our initial aspiration for listening to the Dharma.
Everybody must thoroughly understand that. “This is suffering; you should know it”. Everyone should know, “This is causation; you should end it”. Everyone must know that they must eliminate their afflictions. Therefore, everybody must understand suffering, causation, cessation and the Path. We must know how to walk this path in order to be safe and at peace. So, Small vehicle Practitioners rely on the principles of the Four Noble Truths.
The Four Noble Truths are the foundation for the Great and Small Vehicles. However, Small Vehicle practitioners stop here. They only rely on the principles of the Four Noble Truths. However, Small Vehicle practitioners stop here. Once they reach this stage, they stop, sitting out in the open; they sit down in peace and comfort. This is an analogy for how, with their wisdom, they have realized the Four Noble Truths, and that is all.
“This is also like Great Vehicle practitioners who have entered the first ground.”Indeed, the Four Noble Truths are the first ground in entering the Great Vehicle. Therefore, we continually talk about suffering, causation, cessation and the Path, which are the foundation for practitioners of the Three Vehicles to learn the Buddha’s teachings. This is not only the stage the Small Vehicle practitioners have stopped at, but also the first ground for Great Vehicle practitioners who are practicing the Bodhisattva-path. Thus, they can attain non-abiding Nirvana. After passing through this stage, they have no obstructions and can keep going until their minds are in Nirvana. Nirvana is a state of tranquility and stillness. With an undefiled mind, they pass these crossroads. This means they have already accepted the principle of the Four Noble Truths.
After passing this road, their minds are still pure as they courageously move forward.
This is like Great Vehicle practitioners who have entered the first ground. They can attain non-abiding Nirvana, eliminate all obstacles of knowledge and subdue all afflictions. Thus it says they were sitting out in the open; they had no more obstacles.
“Eliminating all obstacles of knowledge” means that they have completely eliminated all afflictions covering their minds. This is what Great Vehicle practitioners do. People who practice the Great Vehicle Dharma will also sit out there in the open will also sit out there in the open. At the crossroads, they will sit comfortably. After they have eliminate their afflictions, they will sit down calmly and comfortably. This represents how Great Vehicle practitioners will no longer face any obstacles. There are no other obstructions. Since they have put an end to “causation, and eliminated all kinds of afflictions and attachments, now they are on a bright and broad path, which is the Bodhisattva-path. This is what Great Vehicle practitioners do.
Therefore, the Four Noble Truths are the foundation for the Great and Small Vehicles. These are the things that we must understand, that we must practice and that we must eliminate. They are indispensable. Then “[We] no longer face any obstacles. If we can do this, we will no longer have any more obstacles.
“His mind was composed and full of joy and jubilance .”
His mind was composed because his children had all made their way out. His children were no longer obstructed, so the father felt composed. Once his mind was at peace, he was very happy; the father’s mind was calm and at peace. Full of joy means that the elder had no worries and no more fears.
Actually, we should not give the Buddha cause to worry. Once we have accepted the Dharma, we should follow the course laid out in the teachings. If we follow the principles, naturally, our minds will be very happy, open and peaceful. So, [when we practice] the Dharma, “Unselfish great love beings great peace and happiness.” If we take the Dharma to heart, then our minds will naturally be very open, peaceful and full of joy. If the Dharma is in our hearts, we will be understanding of everything. If we are understanding, our relationships will be genuine and pure. This will make everyone happy.
So, we must be content and have few desires. That means we must take the Dharma to heart, only then can we be content and have few desires. Otherwise, ordinary people, will constantly produce afflictions. They will be unable to escape through the door, because they will still be carrying many afflictions.
Once they let go of their afflictions, they will be able to safely exit the burning house and everybody will feel peaceful and at ease. Whether they were Great Vehicle or Small Vehicle practitioners, they had arrived at a safe space and were diligently practicing the Buddha-Dharma. If we can attain a harmonious state that embraces the world, the Buddha will be at peace and rejoice as the elder did.
In summary, as we learn the Buddha’s Way, we need to truly take the Dharma to heart. Once we take it to heart, we must put it into practice and apply it in our daily living. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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