Explanations by Master Cheng-Yan
Subject: Flawless Merits and Virtues Bring Joy (以無漏功德為樂)
Date:July.02. 2015
“In practicing the Path, we are not troubled by the ignorance and afflictions of the Three Realms. With no desires and no expectations, we have no ties and attain non-arising wisdom. Hearers realize the Four Noble Truths and awaken to cessation and true emptiness. Great Vehicle Bodhisattvas, with compassion and wisdom, manifest the truth of the Six Paramitas in myriad actions.”
In practicing the Path, we have one goal, to not be troubled by the ignorance and afflictions of the Three Realms. I have constantly reminded everyone that the Three Realms are in our minds. Our minds are constantly influenced by our external conditions, leading us to give rise to discursive thoughts and further take action. Thus we produce myriad afflictions, which we then cannot let go of. These afflictions in our minds create a state of unbearable suffering. Therefore, we practice the Path so we can let go of the ignorance and afflictions that trouble us. Actually, we are the ones responsible for giving rise to the afflictions in our minds. When we give rise to afflictions, we naturally create this burning house of the Three Realms. If we want to escape the burning house, there is only one way to do so. We must have no desires and no expectations.
Our minds are constantly fluctuating. We give rise to a spiritual aspiration, but as soon as we want to diligently practice, things we encounter in our external conditions lead us to become indolent instead. This is all a result of our minds being troubled by afflictions. So, we must transcend our afflictions for our minds to be completely free and at ease, with no ties, with nothing that is binding us. This is indeed very difficult to achieve.
However, once we eliminate our greed and desires, this should be an easy matter. If we have no desires and no expectations, we have no ties and can attain non-arising wisdom. When we have done this, we will be joyful. Spiritual practice is about giving. After giving, our minds must be free of hindrances. With no hindrances, our minds will have no ties or attachments. Without ties or attachments, naturally we will attain non-arising wisdom. [These are the aims of] Hearers.
This teaching suits their capabilities. Listening to the Buddha’s teachings, they learn about suffering, causation, cessation and the Path and the cause of transmigration in the Six Realms. The Hearers understand this so “They awaken to cessation and true emptiness.” Because they understand, they can be awakened to how everything in the world is empty in nature; how recognition, wealth and objects of desire are illusory and ultimately empty. Then their minds can be in a state of cessation. This describes Hearers and Solitary Realizers. They have realized the Four Noble Truths and the Twelve Links of Cyclic Existence; they understand this but they have stopped at the state of true emptiness and cessation. The Great Vehicle is the Bodhisattva Vehicle.
The Bodhisattva Vehicle teaches us to exercise both compassion and wisdom. Not only have Bodhisattvas realized the principles of true emptiness and cessation, their minds are free of greed and attachments. By listening to the Buddha-Dharma, they understand principles, then from their hearts they aspire and vow to walk the Bodhisattva-path. They can exercise both compassion and wisdom and practice the Six Paramitas in myriad actions. The word “truth” refers to true principles. This is the state of mind. Great Vehicle Bodhisattvas have awakened to.
Chinese New Year is not quickly approaching. We have seen Tzu Chi volunteers from all over come to visit.
The members of this spiritual family have spread out around the world, sowing the seeds of Tzu Chi’s missions.They spread the Bodhi-seeds of the Great Vehicle; they have planted Bodhi-seeds where they live and tended them diligently.They give without expectations, yet they have attained joy in their hearts.
Yesterday, I spent a whole day listening to reports from many different areas of China of how members of the Dharma-family care for each other and how the encourage each other.They also listen to my morning teachings.
“Wake up early to smell the fragrance of Drama” was how they motivated each other.I can tell how hard they have worked, how they have taken the Dharma to heart.They are all walking the same path, going in the same direction, which is learning and taking the Dharma to heart, then putting it into practice in the world.
I also heard them talk about how they give to people at nursing homes, to families that are disadvantaged and to families of poor people with disabilities.They cared for these people and also held relief distributions during the winter, etc.
After we have given of ourselves, even though we had no expectations, we actually attain Dharma-joy.By giving according to the Dharma, the recipients get what they need and, in return, we feel a sense of Dharma-joy.This is Bodhisattvas’ compassion and wisdom [in action].
Tzu Chi volunteers from the Philippines also came to the Abode yesterday.The mayor of Ormoc and his wife came here with them.Why did the mayor and his wife come?Because on November 8 last year, Ormoc was struck by a powerful typhoon, suffering a terrible disaster.
A group of Bodhisattvas from far away in Manila. A group of Bodhisattvas went to care for the people of Ormoc.Getting there by water was very hard too; there were strong wind and waves.But if they tried going overland, the roads were completely destroyed.
Getting there was very difficult.
So, why did the volunteers go there?Was it because they had family in Ormoc?No.They had no prior connection with people there.However, they had the hearts of Bodhisattvas.Living on the same earth, when they saw how deeply these people suffered, they felt great compassion for them.Thus, they devoted themselves to the relief effort.
They brought that area back to life and helped revitalize the economy.Because of the way they provide relief, the local residents were grateful, as were the city officials and the mayor.So, they made this special trip to Taiwan in order to express their gratitude to Tzu Chi in Taiwan.
When the Faith Corps members from Taiwan shared what they had seen at the disaster area, these tough but gentle men cried.Every one of them had tears in their eyes.
The damage to the land was very obvious, and who knew how many more people were suffering?When the Faith Corps members returned, they told me that many people had nowhere to live, and there were not enough prefabricated classrooms for all the students.
My response to them was, “Okay, when you go home, look into this.”
After they let the abode, although they had responsibilities, they all set aside their businesses, their jobs, and collaborated to figure out how they would be able to design homes that could be built very quickly and would still be very sturdy so they could be taken to the Phippipines for the people there to live in and for the students to attend classes in.
Did they expect anything in return?No.They hoped to give people a safe place to live and to give students a safe place to learn.They had no other expectations.
The mayor was so moved by Tzu Chi volunteers that he was willing to donate 120 acres of his private land to establish a place for his people to live in this pre-fabricated, simple [housing] so they would have a safe place to stay.This is also the work of a Bodhisattva.
They are of different ethnicities and different beliefs, but they have the same love within them.The mark of true spiritual practitioners is that they do not do things for their own benefit, but for the sake of giving to others. They are without desires and expectations, so they can develop many kinds of wisdom that allow them to benefit sentient beings. They are not like Hearers, who only seek to awaken themselves. They are like Great Vehicle Bodhisattvas who, with compassion and wisdom, manifest the truth of the Six Paramitas in myriad actions. Their minds have no hindrances; their only goal is to benefit sentient beings. This is the Great Vehicle Dharma.
The previous passage spoke about this. The next passage states, “By journeying in the Three Vehicles with the flawless [studies,] roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation, Samadhi and so on, you will attain what you enjoy and further attain infinite peace and happiness”.
Giving to others freely and without attachments brings Bodhisattvas great happiness. This is infinite peace and happiness. When sentient beings are at peace, Bodhisattvas will also be at peace.
Next, I will explain “journeying in the Three Vehicles”. The Three Vehicles are the skillful means of all Buddhas, the method They use to teach all sentient beings. Ancient and present Buddhas share the same path. If sentient beings understand karmic causes from the truth of suffering, they may renounce and fear birth and death in the Five Destinies, which is the fruit of suffering. Thus they can attain the joy of freedom in body and mind.
All Buddhas share the same path. All Buddhas from the past, the present Buddha, Sakyamuni, and countless Buddhas in the future all teach with the Three Vehicles. Sentient beings have dull and limited capabilities, so Buddhas must find ways to teach according to their capacities. All Buddhas, ancient and present, do the same.
“Sentient beings understand karmic causes from the truth of suffering”. All Buddhas teach the Dharma to sentient beings to first help us recognize suffering. This is how all Buddhas share the same path.
Sentient beings create karma. Out of ignorance, they endlessly create karma. As a result, they suffer. Where does the cause of suffering begin? All Buddhas and Bodhisattvas explain that the “causation” of suffering is in accumulation; we amass all kinds of worldly entanglements and interpersonal conflicts, all of which arise from our greed and ignorance all of which arise from our greed and ignorance.
So, they helped everyone understand that, in our interpersonal interactions, if we understand the causes [of suffering], we may then “renounce and fear birth and death in the Five Destinies, the fruit of suffering”.
The teachings for Hearers, Solitary Realizers and Bodhisattvas all guide sentient beings towards and understanding of suffering. If we can avoid suffering, we can be happy. If we steer clear of the causes and conditions of suffering, we can attain happiness. So, what method can we use to achieve this? How do we go about engaging in spiritual practice? “With flawless [studies]”.
Flaws are leaks, which allow things to leak away. They refer to afflictions of greed, anger, etc. Day and night, the Six Senses, eyes, ears and so on, allow things to leak out, so the Dharma does not remain in our heart. Instead, afflictions cause us to fall into the Three Evil Realms.
Leaks are what allow things to flow out. For example, if there is a hole in a bucket, the water will keep flowing out. It is because the Dharma leaks out that greed, anger, delusion, other afflictions and ignorance constantly arise. Moreover, this happens day and night. Where does [the Dharma] leak out from? From our eyes, ears, nose tongue, body and mind. The doors of our six senses are where the Dharma leaks out from. We clearly heard that we cannot be greedy, but we crave things we see with our eyes. Thus the teaching leaks out of our eyes.
Listening to the teachings, we know that we must be understanding and accommodating. But when we hear people talk about us, our response is, “I cannot stand it. How can that person say such things about me? In this way, the Dharma leaks out of our ears.
In summary, through our six senses, the Dharma leaks out day and night. If we do not take the Dharma to heart, it will not stay in our minds.
This is due to Leaks; it is always leaking out.Afflictions can cause people to fall into the Three Evil Realms. We keep giving rise to afflictions and letting the Dharma leak out. As we endlessly create karma out of afflictions, ignorance and delusion, the Dharma will keep leaking out, and we will create many kinds of karma that lead us to fall into the Three Evil Realms. So, we need the flawless studies [to avoid Leaks]. When we take the Dharma to heart, we must not allow it to leak out. Thus next we discuss the “roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation Samadhi and so on.”
The Roots, powers, [factors of] enlightenment, [Eightfold] Path, liberation, Samadhi and so on: Upholding the Three Flawless Studies of precepts, Samadhi and wisdom allows us to attain the roots, powers, [factors of] enlightenment, [Eightfold] Path. The Three Realms are only in the mind. Outside of the mind there is no Dharma. The mind, Buddha and all sentient beings are no different in their nature.
As we listen, contemplate and practice, we must have precepts, Samadhi and wisdom so that the Dharma does not leak out. If we cultivate precepts, Samadhi and wisdom then naturally we will attain the roots, powers factors of enlightenment and [Eightfold] Path. These are the 37 Practices to Enlightenment that assist us in our spiritual cultivation. If we can cultivate them, we know that “The Three Realms are only in the mind.”
I always remind everyone about the Three Realms in our minds. In fact, outside of the mind there is no Dharma. Outside of our minds, do those various heavens and meditative states actually exist? Actually, the power of concentration and Samadhi just exist in our minds. So, outside of the mind there is no Dharma. The mind, the Buddha and sentient beings are no different [in their nature].
It is said, “When we focus on kind thoughts and remain unwavering,” when thoughts of goodness abide in our minds, “all our actions will be harmonious. This is liberation, Samadhi [and so on].”
This tells us we must constantly gather together our kind thoughts and not allow any of them to leak away. Thus the Buddha will be in our minds, and the Dharma will be in our actions. When we act in accord with the Dharma, “All our actions will be harmonious.”
This is liberation, Samadhi and so on. If our roots and capabilities are without Leaks, we will gradually transcend our afflictions. These teachings are encompassed in the 37 Practices to Enlightenment; they are common to all Three Vehicles.
The 37 Practices to Enlightenment are principles common to the Three Vehicles. The Great Vehicle teaching is based on the flawless merits and virtues that are upheld with all-encompassing wisdom.
To practice the Great Vehicle, we must practice all-encompassing wisdom and the Bodhisattva-wisdom for living in and transcending this world. If we use the 37 Practices to Enlightenment as our foundation, we can take many teachings to heart without any of them leaking out. These are merits.By practicing the Great Vehicle Dharma, we take all the Dharma to heart.
As for Small Vehicle Dharma, we can practice to a level where we understand that everything is truly empty. Thus, we can be free of greed and desire. With this state of mind, we will broaden our hearts and go among people. This is walking the Bodhisattva-path. This brings flawless merits.
When we give without expectations, our merits will be infinite.
The Two Vehicles refer to the Hearer and Pratyekaddha Vehicles. The merits and virtues that attain are only names and appearances, but have no true substance.
They only practice to awaken themselves. They know that everything is empty in nature. And in a state of cessation. That is the level they stopped at. So, [their merit] is without substance; it has no true substance. The true goal we must pursue is to return to our intrinsic nature of True Suchness, to be at that level.
To do this, we must walk the Bodhisattva-path, follow the Bodhi-path. We have to aim to become a Bodhisattva before we can reach the state of the Buddha.
“The Buddha, however, is replete with the Dharma-nature” and practices everlasting and flawless virtues.”
This is the path we must follow. Therefore, we must be mindful. Then, “We will attain what we enjoy.” All Buddhas and Bodhisattvas plat in this world. They steer the ship of compassion to go back among myriad sentient beings. when sentient beings are saved, they become very happy. So, “We will attain what we enjoy” means that by giving way, we become very happy and joyful. Then we can be without leaks and at peace.
So, it is said, “If sentient beings journey in the Three Vehicles, they will enjoy all flawless merits and virtues. Thus their peace and happiness are infinite.”
We must all develop this mindset. We must put all Three Vehicle into practice; we listen to the Dharma, purify our minds, then go among people [to help them]. By doing this, we will enjoy flawless merits and virtues. This is the direction of the Bodhisattva-path, which brings us infinite peace and happiness. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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