Explanations by Master Cheng-Yan
Subject: The Virtues of the Four Bases of Fulfilling Power
(真如本性體具萬德)
Date: May.20. 2015
Everyone makes wishes, and everyone’s wishes are different. If we did not wish for anything, we would not choose to learn the Buddha’s Way. So, learning the Buddha’s Way is one of our wishes. The 37 Practices to Enlightenment help Buddhist practitioners step onto the Bodhi-path. Among them are the Four Bases of Fulfilling Power.
The Four Bases of Fulfilling Power: The power of aspiration. The power of thought. The power of diligence. The power of wisdom.
The power of aspiration comes from our wishes. We wish to learn the Buddha’s Way, and I hope that wish all come true and that things will happen the way we want. So, we must “practice the path to obtain the fruits and advance according to our aspirations.” We must earnestly follow the Bodhi-path.
If our first steps are correct, we will arrive precisely at our destination. So, we must practice the path by advancing toward our goal. This is “practicing the path to obtain the fruits.” I hope that we can be diligent and continue to strengthen our spiritual aspirations. We must be focused on always moving forward in order to fulfill our hopes. This is our aspiration. If we want to develop the power of aspiration, we must “practice the path to obtain the fruits and advance according to our aspiration.”
Next is the power of thought. “In every thought we are single-mindedly focused and abide in the true principles.”
We must earnestly engage in spiritual practice. When we do, all our thoughts, thought after thought, will be the same. Our mind must be abiding. It must abide in the true and correct principles. We must also be diligent in focusing our minds in one place. Then our every thought will be consistent. At the same time we must focus on advancing and develop the power of diligence. We need to have this power of diligence; we cannot deviate from our course at all.
So, everything we do must be focused and precise, and move us forward toward our goal. We “put in ceaseless effort.” We must work very hard and not stop even for a moment.
The power of diligence: We continue to diligently advance and put in ceaseless effort.
Our hope is that as we practice the Bodhi-path, our every thought will carry us forward so we can “abide in the true principles”. We must unceasingly advance and never stop our hard work. This is most important for learning the Buddha’s Way. If we can achieve this, we will have the power of wisdom, that is, “We use the truth to illuminate and transcend delusions so our minds will never be scattered.”
If we can follow this sequence, we can fulfill our wish. We must cultivate the path in order to reach our goal. In this way, with our wish, we will continue to practice diligently and our wisdom-life will sprout and grow. It is like the light of True Suchness in our hearts; this ray of light can illuminate and shatter our delusions so that our minds will no longer give rise to delusions and afflictions. When we let our delusions depart, our minds will naturally be focused, not scattered. This is wisdom.
Recently we have been talking about applying the Dharma and being mindful. In discussing the Lotus Sutra, we have spent quite a bit of time describing the burning house of the Three Realms.
In order to save the children, the elder used various methods to tell them that “This house is already deteriorating. It has not been maintained for a long time. It is dangerous to stay inside the house. A fire has begun to burn on all four sides. Everyone, you must leave immediately! Come! Get out!”
But the children were still confused, indulging in and attached to their playthings inside the house.The elder could only tell everyone, “Come out, there are three kinds of cart outside. You can choose whichever one you like. So, come out quickly! If you do not come out right now, you will not get your share.”So, they all rushed outside.
Once outside, they saw the three kinds of carts.Their father allowed them to choose, while encouraging them [to choose a certain one] by the way that he described them.
“This is a sheep-cart”, “This is a deer-cart,” “This is an ox-cart, drawn by an ox. Sheep and deer are not very strong. At most they can transport one person. These ox-carts are decorated magnificently.”
And on top of each a canopy was erected, which was also decorated with various precious jewels.They were crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.
According to this passage, on top of each ox-cart “a canopy [could be] erected”; it could be put up to cover the entire cart.A canopy, drapes, etc., could be made to look beautiful and magnificent.
Not only were the drapes, windows, etc., constructed quite beautifully, there wren many other precious treasures as well.These ornaments would make lovely sounds.All of these things were treasures.
And, carts were “crissossed with jeweled ropes”.Ropes were hung up, very beautiful ropes, that were made out of treasures.They were hung as decorations in many different ways.
The carts were also “draped with flower garlands”.Many extravagant decorations were draped [over] the carts.
Furthermore, they were “spread with elegant mats”.
Coverings were placed on the floor, the chairs and so on, so people could rest.They were “set with scarlet pillows,” which allowed people to rest comfortably.
[The elder explained that] such a magnificent cart does not only transport one person, but can carry many people.
When you have company, things are more lively.
The next sutra passage explains that, “Pulling these carts were white oxen, their skin completely clean, their figure pleasing, their body powerful. They walked straight and smoothly and swiftly like the wind. And there were many attendants guarding each.”
See, these carts were decorated so wonderfully and pulling each of them was an ox.The ox had glistening skin that was clean and pure and was full of strength.His coat was so bright, so clean and white.Then “their figure pleasing” means the shape of the ox was very beautiful.
Furthermore, he was very strong.
See, his legs were powerful and his tendons and muscles well-formed.The ox could walk so steadily.“They walked straight and smoothly.”
Not only did he walk straight and smoothly, but also very quickly, “swiftly like the wind”.This cart traveled so steadily and quickly as well.Moreover, this cart did not travel alone, but with a procession of many followers, surrounding the vehicle to guard and protect it.This is the cart drawn by a great white ox.
Pulling these carts were white oxen, their skin completely clean:White is the fundamental color.It corresponds to our intrinsic nature, pure, with no leaks of afflictions.
It is essentially replete with myriad virtues, undefiled by afflictions and can lead people to all-encompassing wisdom.It is likened to a white ox with perfect skin.
This cart is drawn by a great white ox.White is the fundamental color of all colors. If we start with white [paper], we can put any color we want on top of it. This is why we say that white is the foundation for all colors; it is the fundamental color. “It corresponds to our intrinsic nature, pure, with no leaks of afflictions”. What are leaks of afflictions? Afflictions are ignorance. Leaks are when a layer of afflictions prevent the Dharma from entering [the mind]. If we can eliminate our afflictions and be free of ignorance, then the appearance of our pure intrinsic nature will manifest.
It will be seen as completely clean and pure, so it is “white”. This is our intrinsic nature of True Suchness. “It is essentially replete with myriad virtues”. The essence of our intrinsic nature is that it contains a myriad of virtues. Sentient beings are complicated, filled with afflictions and impurities. What methods can we use to wash away the impurities and afflictions from their minds? To do this, we must exercise our wisdom.
“I vow to deliver countless sentient beings”. However many afflictions they have, we need the corresponding amount of wisdom to deliver them according to conditions. Think about it, isn’t this having myriad virtues? Bodhisattvas can turn sentient beings’ afflictions into wisdom so that their wisdom-life becomes healthier and stronger. This is because they are not defiled by afflictions. Because the afflictions [of others] do not contaminate their pure intrinsic nature, they can guide others to all-encompassing wisdom.
This great cart is also an analogy. The skin of the ox [pulling it] was very white, and the cart was also very clean. These are analogies for our nature of True Suchness. This cart was very magnificent and clean, and had everything needed. It was decorated beautifully in all respects. This cart, in particular, could move very steadily. This is because the ox was very sturdy, “[his] figure pleasing”. He was full of health and vigor. The whiteness of his coat was clean and radiant.
“Their figures pleasing” is an analogy for the essence of all matters, objects and principles. The physical appearance of the ox is exceptional. He has a beautiful and pleasing form. When this cart is paired with the oxen, they look wonderful and beautiful together. This is an analogy for the essence of all matters, objects and principles.
“Their figures pleasing: This is an analogy for the essence of all matters, objects and principles. The fundamental essence of compassion is fundamental wisdom. Dharma-joy arises when we rely on principles. With the Dharma, we can achieve all flawless merits and virtues. This is like having a figure that is pleasing.
Originally, all matters, objects and principles were one and shared the same essence. However, we need to make use of our fundamental essence of compassion. Material goods are essential to our lives. We must give people these essential goods. If we are able to give exactly what they need, so they lack nothing, just the right amount, that is wisdom. In life, if we have enough to eat, that is sufficient. The right amount of fruits, vegetables and grains will satisfy our nutritional requirements. If we are picky about what we eat, if, to satisfy our cravings, we disregard everything and harm the [natural world] or kill living beings, our actions go against true principles.
If we are able to exercise the fundamental essence of compassion, we will know we are inherently one with all things. If we are wise, we will cherish all things, and not just tangible objects. [indeed,] all living beings, humans and animals, are one. [This understanding] comes from great compassion. Treasuring and loving everything is fundamental wisdom.
The “fundamental essence of compassion” is also called “fundamental wisdom”. The most fundamental wisdom of our nature of True Suchness is to “rely on principles”. When we follow the principles. “Dharma-joy will arise”. Then we will naturally be very happy. Look at the Philippines after the devastation of Typhoon Haiyan. Volunteers were able to overcome many difficulties to quickly come to this disaster-stricken land. A group, including [Alfredo] Li and [Manuel] Siao and many others, went to provide disaster relief and to comfort the survivors, [especially] those who had lost their loved ones. Many people faced tremendous suffering,and this group of Bodhisattvas were there to comfort,help and inspir hope in them.They also helped tp renew their physical mental vitality.
Not all of the volunteers were from the Philippines; there were volunteers from eight countries in all running an endless relay of love to that place.
Every day, both by phone and by video, I asked them, “Is it tiring work?” Or I would say, “You must be tired!” “No, we aren’t. Our bodies are weary, but our heart are happy” “This is because we can see their smiles and their vitality emerge and then grow day by day.” See, this comes from relying on the principles. Following the principles, Bodhisattvas have arisen because of suffering sentient beings. When we see that their suffering is relived, not matter how hard we have worked to help them, we feel happy. When we do these things, we feel happy; this is fundamental wisdom.
Fundamental wisdom comes from our nature of True Suchness, which is free of afflictions and discursive thoughts. If we advance with the Bodhisattva-mind, which is pure and undefiled, and give to others without expectations, that is the fundamental essence of compassion. We are one with the heavens and earth. When Tzu Chi volunteers in Malaysia heard about the disaster in the Philippines, they truly mobilized everyone
Everyone stood there the whole day, in the morning markets, on the street, at schools, in the night markets, etc. Seeing all this, if you asked them, “Are you tired?” with a smile, they would say, “I’m grateful”. And why were they doing this? Because they wanted to give everyone a chance to manifest their goodness. Indeed, they are remarkable!
They use the fundamental essence of compassion, which means they exercise fundamental wisdom, while at the same time relying on the principles to give rise to Dharma-joy; this Dharma-joy can only be found among people.
“And with the Dharma, we can achieve all flawless merits and virtues”. No matter what kind of people we encounter, we must be grateful to them. When we meet people who are suffering, we must be grateful for the opportunity to give. In asking for donations, when we meet those who not only refuse to give, but also treat us coldly, we should still feel grateful. Whether people are warm or cold, kind or vicious, they are our Bodhisattva training ground.
“And with the Dharma, we can achieve all flawless merits and virtues”“Flawless” means without afflictions. We use the various things we see, the ways matters, objects and principles manifest, to develop flawless merits and virtues. When we take all the Dharma to heart, When we take all the Dharma to heart, we must not let any of it leak out. Then afflictions will not enter our minds to disturb our nature of True Suchness. This is like having a figure that is pleasing, a thoroughly beautiful cart drawn by a white ox. Because of his flawless body, this white ox is very beautiful. The cart is also decorated magnificently. The whole effect is wonderful, very beautiful. This is the function of the cart drawn by a great white ox; it represents the Bodhisattva-path and the state fo our body and mind. So, we must seize every moment; time is continuously passing. We must find a way to live out and practice the Bodhisattva-path among people in this world. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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