Explanations by Master Cheng-Yan
Subject: Smoothly Walk the Path with the Four Right Efforts (四正勤行平正大道)
Date: May.21. 2015
The great white ox is courageous and strong, with powerful muscles and a steady gait. This is like the [steadiness which comes from] practicing the Four Right Efforts. With diligent effort, we cultivate all virtuous Dharma.
With the Four Right Efforts, we will be powerful and steady. With diligent effort, we cultivate all virtuous Dharma. The actions of body, speech and mind must be engaged in proper spiritual practice. With smooth and steady steps, we follow these four teachings of the Path.
We must endeavor to cultivate virtuous teachings. Where do these virtuous teachings come from? We bring them into being through the behavior of our body, speech and mind. So, “The actions of our body, speech and mind” must always remain “engaged in proper spiritual practice.” Then, “With smooth and steady steps we follow these four teachings of the Path.”
The road spiritual practitioners walk must not deviate from these four teachings of the Path, which are the Four Right Efforts.
The Four Right Efforts: Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.
If our every thought is about helping others, if we can be understanding as we deal with people, matters and things, those are thoughts of goodness. If we are not understanding as we deal with people, matters and things, and conversely, take everything personally, those are thoughts of evil. Therefore, we must constantly reflect on ourselves.
If we have thoughts of evil and cannot be understanding, then even if we do not like this person, we should quickly think of some way to be more understanding of their situation. “This person is hard to teach. This person has such bad habitual tendencies!” If this is the case, what should we do? Let us think of his good points! Even if he is not understanding, we still can be. If we are understanding of everyone, we will be grateful for everything that happens. If we encounter these kinds of people and matters, we must be understanding of and grateful for them; then naturally we give rise to thoughts of goodness. If goodness has already arisen, we must nurture it so it will grow. We may be full of thoughts of goodness, but are we making a diligent effort to act on them? If all you do is say, “Yes, I’m very loving,” if that love does not lead you to act, to give to others, then it is not doing anything.
So, we must diligently make the right effort. Goodness that has already arisen means we already have thoughts of goodness. We must nurture them so they will quickly grow. This take diligence and effort, we must truly put our efforts into this.
Recently, we heard that, after Typhoon Haiyan devastated the Philippines, one of our doctors here in Taiwan was asked by the hospital, “Do you want to go participate in the free clinic?” His reply was, “I’ll think about it.” This doctor is very a good doctor. Though he had a good heart, he did not think much of the way Tzu Chi volunteers took action. He thought, “It is enough to just be a good person. Why bother having everyone dress the same way and follow a whole bunch of rules? Having a good heart is enough, why all the fuss?”
Then, when he went to the Philippines, he wore our blue and white uniform. Every single person who wore that uniform, no matter where they went, was respected by the [local] people. This is because they were recognized as people who were there to help, as Tzu Chi volunteers. So, everyone they encountered put their palms together and bowed to them.
He saw for himself what the conditions there were and what kind of lives people led. Moreover, in that place, he was respected by everyone. So after he came back, I heard him share, “In the past, I thought [negatively of the way we did things]. Now, I have changed my view and am filled with gratitude. I am just going to follow Master now.” Indeed, this is why, even if we have thoughts of goodness, we must act on them by giving to others.This is diligent effort and also the [Four] Right Efforts.
As for “evil that has not yet arisen,” we must work hard to not give rise to any thoughts of evil, none at all.If an unwholesome thought arises, suppressing it is not an easy matter.So, we must always pay attention to our minds.
These kinds of thoughts are very dangerous.When these thoughts of evil arise, we will do many things which are harmful to others and not beneficial to us.This is why we must make the right efforts and diligently cultivate our minds so that it will not give rise to thoughts of evil.
Thus we “prevent evil that has not arisen from arising.”
To do this, we must take good care of our hearts.To “quickly eliminate evil that has already arisen,” we need diligent effort and practice.We must make sure our past mistaken behavior, the actions, speech and thoughts that went astray, are now quickly eliminated; we must put an end to them.We must not let more thoughts of evil arise.
It is imperative that we not initiate any kind of evil behavior.
So, with everything from our minds to our behavior, we must put in diligent effort.These are the Four Right Efforts.
The Four Right Efforts are to “Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.”
Then our mind will be pure and white and clean, like the great white ox drawing the cart.
Pulling these carts were white oxen, their skin completely clean, their figures pleasing, their bodies powerful.They walked straight and smoothly and swiftly like the wind.And there were many attendants guarding each.
These carts were being pulled by great white oxen.Their “skin [was] completely clean, their figures pleasing”.They were very dignified and magnificent, from their skin to the steadiness of their limbs.
By practicing the Four Right Efforts, we can have the strength of an ox, with powerful and sturdy legs.Not only were the oxen’s figures “pleasing,” their “bodies [were] powerful”.
It is because their bodies were very powerful that their “steps were smooth and steady”.They walked extremely smoothly and steadily.So, they walked “swiftly like the wind”.
“And there were many attendants guarding each.”If our legs are powerful, we can walk smooth and steadily, in a very pleasing manner.We can also walk “swiftly like the wind”.We can walk very fast and in a pleasing manner.
The oxen were also followed by many people.“There were many attendants guarding each.”Many people followed them to serve and protect them.There were many of these Dharma-protectors.
If we earnestly engage in spiritual practice, we will automatically be supported by visible and invisible Dharma-protectors.These great white oxen, “their bodies powerful,” are analogies for great wisdom leading the way.
There were white oxen, their bodies powerful:
This is an analogy for how, with great wisdom leading the way, we can accomplish all virtuous Dharma and eliminate all evil practices.
The oxen that pulled these carts not only had powerful legs and strong limbs, they were also very wise.Because the oxen had great wisdom, they were guiding these carts ensuring they followed the right and proper course.This helped not only the carts themselves, but all the people following behind as well.If the cart in the lead is going the wrong way, those behind will follow down the wrong path.
Because oxen with great wisdom lead the way, we “can accomplish all virtuous Dharma”.
The oxen have truly great and virtuous teachings, with which we can “eliminate all evil practices”.This is wisdom.
With wisdom, we will constantly grow in goodness.With wisdom, we will prevent evil from arising.Even if it has already arisen, we can quickly eliminate it.Thus we can “walk straight and smoothly”.
This is an analogy for overcoming afflictions, for being able to overcome all our afflictions.
“They walked straight and smoothly: This is like overcoming afflictions by being replete with the wisdom of emptiness of existence. Then we will not get slowed down or veer off to one side. Thus, it says “They walked straight and smoothly.”
This kind of wisdom is replete with both the wisdom of emptiness and of existence. “Emptiness” is true emptiness. By understanding all the principles of life, we will not take issue over anything. People argue over the tiniest things, but in the end, aren’t they ultimately empty in nature? This is true emptiness. But to truly have wisdom, we must understand the karmic law of cause and effect. We cannot take anything with us when we die, only our karma follows us to our next life. Karma is created by the actions of our body, speech and mind. So, in this “existence”, what is it that has “existence”? Our pure intrinsic Buddha-nature.We all have it; this is “wondrous existence”. This is wisdom. We must avoid talking issue over worldly matters, and we must be very careful of the Buddha-nature we all intrinsically have. We cannot allow this nature of True Suchness to be defiled. So, we must carefully safeguard our nature of true Suchness so that it may remain as pure as the great white ox.
If we have this kind of wisdom, the naturally we “will not get slowed down or veer off to one side”. The path we travel will be the correct one, and afflictions and ignorance will not keep our thoughts of goodness, those heading in the right direction, from being stopped. Since we are on the right course and since we are walking the Bodhi-path, we should ho be stopped by obstacles, not at all. We will advance forward smoothly along this path of goodness, without deviating in the slightest. This road, the great and direct Bodhi-path, is very straight, so we can walk forward steadily. Thus we walk “straight and smoothly”.
“Swiftly like the wind” means they move quickly and their steps were very smooth.
“Swiftly like the wind: This is an analogy for how Right Wisdom directly expedites the attainment of Buddhahood. This is analogous to the great white oxen that walked straight and smoothly, swiftly like the wind”.
This is an analogy for how “Right Wisdom directly expedites the attainment of Buddhahood”. Once we know which direction to go in, and our minds are pure and undefiled, when we walk straight down the right course we will quickly reach a state where we are unhindered by afflictions or worldly matters. This is also analogous to the “great white oxen who walk straight and smoothly swiftly like the wind”.
So, “There were many attendants guarding each”. If we earnestly walk, with the Dharma in our hearts, we will “comprehend the great path”. Only by comprehending the great path can we awaken our wisdom. Once we awaken our wisdom and are on the correct path, then wisdom will be our guide, and we can naturally “lead people harmoniously”. Many people will follow us.
We take the Buddha’s teachings into our hearts, then we turn the Dharma-wheel and use this Dharma to guide other people.
“And there were many attendants guarding each: With the truth of the Dharma-realm, the Buddha fully understands cause and effect. Outwardly, He deals with all conditioned Dharma, pure and impure. Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm.”
This is also an analogy for the “truth of the Dharma-realm”, all the principles of the Dharma-realm. What are the truths of the Dharma-realm? The “full understanding of cause and effect”. The Buddha-Dharma is “the treasury of the Dharma-realm”. Hidden in the Dharma-realm are the principles of karmic causes, conditions and effects. Therefore, “With the truth of the Dharma-realm the Buddha fully understands cause and effect”, especially regarding external phenomena.
“Outwardly, He deals with all conditioned Dharma, impure and pure”. For a time, we often discussed “unconditioned Dharma”. Internally there is “unconditioned Dharma, and externally there is “conditioned Dharma”. Unconditioned Dharma is true principles. They are unseen, yet they are always there. Everything external, people, matters and objects, are all conditioned Dharma. Conditioned Dharma may be impure or pure. Anything that may be impure or pure is known as “conditioned Dharma”.
Since Beginningless Time, we unenlightened beings have allowed our nature of True Suchness to be covered by ignorance and afflictions. These are impure phenomena. We have many afflictions. Since we are engaging in spiritual practice, we understand this and will eradicate afflictions as soon as they arise. Thus, with conditioned Dharma, we must return to the truth of our unconditioned wondrous existence. So, we speak of inwardly and outwardly. “Outwardly He deals with all conditioned Dharma, impure and pure”. And on the inside? “Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm”.
Amidst all this Dharma, to turn the Dharma-wheel to transform all beings, we must be replete with that kind of wisdom. We use wisdom to guide the way forward, while transforming those following, the countless people behind us. This is something everyone can naturally do.
“Inwardly, He possesses all the countless virtues of His nature.” This is the “treasury of the Dharma-realm,” the Dharma contains infinite and boundless merits.
As long as take the Dharma to heart and apply it, we can use it to benefit sentient beings and widely transform them, this is called fundamental wisdom.
The treasury of the Dharma-realm is also fundamental wisdom, which contains both good and evil seeds good and evil seeds mean that if we commit evils, we create evil seeds, which are stored in the storehouse consciousness. If we are able to purify these seeds, we will return to a pure and undefiled ninth consciousness.
The treasury of the Dharma-realm has inexhaustible merits; this is fundamental wisdom. It stores good and evil seeds and gives rise to all pure and impure phenomena. This is the fundamental mind, also known as relative wisdom.
Therefore, “fundamental wisdom” contains both good and evil seeds and “gives rise to all impure and pure phenomena.” Impurity comes from the workings of ignorance. If we are defiled by ignorance, we will likewise commit evils.
Our intrinsic nature is pure, it is just that these basic afflictions have covered our pure and undefiled Buddha-nature. So, there is both good and evil in this place; if evil is more powerful, it will cover and obscure our goodness.
Spiritual practice helps us regain our strength so we can be like a great white ox. We must purify our body and mind, be guided by our wisdom and strengthen our limbs so they are sturdy. If we can do this, then we return to our fundamental mind, to our Buddha-wisdom. We will return to our “relative wisdom.”
“Relative wisdom” is the wisdom of the Buddha. The Buddha, with His wisdom, came into this world for one great cause. Out of great compassion, He wanted to save sentient beings. This great compassion is also contained within the Dharma-realm, within the “treasury of the Dharma-realm.”
The Buddha gives arise to great compassion to save sentient beings. with all the merits of His wisdom, He transforms all afflictions into Bodhi. These inexhaustible merits and virtues are like the attendants of the carts.
So, this is “all the merits and virtues of His wisdom.” We should always be mindful to keep moving in the direction of goodness and should keep accumulating merits and virtues. “He transforms all afflictions into Bodhi,” which brings infinite merits and virtues. These will be like “attendants.” If we can elevate our wisdom and walk the right course, “seek the path to Buddhahood and transform sentient beings, many people will want to follow us. This was why the Buddha used the ox-cart [as an analogy]. Because this cart is drawn by a great white ox, it can proceed steadily in the Bodhi-path. This is much better than the sheep- or deer-cart.
If we only seek to awaken ourselves, only one person [is being liberated]. This was not the objective of Buddha’s teaching. The Buddha wanted to teach us so that we can benefit ourselves as well as others. If we are able to walk along a smooth road, then we can lead others to this smooth road, too. The cause will lead to an effect, and we will attain the state of Buddhahood. To achieve this, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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