Explanations by Master Cheng-Yan
Subject: The Sariras of the Dharmakaya are the Middel Way (法身舍利如來中道)
Date: December.16. 2015
“In general, the Buddha-Dharma is called the great path for liberation. Unattached to either emptiness or existence, one enters the path of the Great Vehicle. The sariras of the Dharmakaya are the Middle Way of the Tathagata. The principles of ultimate reality are invariable and immutable.”
The Buddha-Dharma is the great path to awakening. Why should we learn the Dharma? Why should we faithfully accept and practice according to the teachings? We have already chosen the Buddha-Dharma; this is our blessing. It is rare to be born human and rare to hear the Buddha-Dharma. As we have been born human, encountered the Buddha-Dharma and have the karmic conditions to hear it daily, we should truly treasure this opportunity. Why? Because if we make an effort to mindfully listen to, experience and comprehend the principles, can’t we [apply them] to all of the people, matters and things we face every day?
The Buddha-Dharma always reminds us that life is impermanent and the earth fragile. It also remind us often that the world is like a bubble or a shadow, like a dew drop or a flash of lightning. It is constantly warning us that life is short and temporary; life is impermanent. Isn’t it constantly telling us about suffering, emptiness and impermanence? It is always saying that we humans are continuously creating karma. When we accumulate had karma, we give rise to collective karma, which leads to widespread suffering.
The three major and three minor calamities are constantly arising in this world. The Buddhist sutras are always reminding us of this. Thus the Buddha, in giving the Lotus teachings, taught in many different ways, using the 12 divisions of the Tripitaka all in the hope that after listening to the Dharma, we would take it to heart, delve deeper and deeper into it and then go even deeper still, one layer after another, hoping that we can eliminate our attachments and let go of our ignorance. Only by letting go of attachments and ignorance are we able to delve more deeply into the Dharma and understand it better. If we can completely understand the Buddha’s teachings, they are the great path to liberation.
This is what our nature of True Suchness is like, with layer upon layer of ignorance that has covered and obstructed it. Thus, only by putting in the effort to lift, peel off and discard the layers of ignorance will we naturally become one with the truths of all things in the universe. Isn’t this the great path to liberation?
It truly is the great path to liberation, the great path that is worthy of praise. How can we achieve great liberation? By clinging neither to emptiness nor existence. We must not be attached. If we have attachments, our minds will experience ailments. People nowadays call this stress.
We bring upon ourselves all this pressure caused by ignorance and afflictions. In fact, “With each passing day, we draw closer to death.” Thus, we must earnestly make use of our time. If we cause ourselves problems, they will remain with us day after day. Consider “each passing day”. Consider this vast world around us. In the evil world of Five Turbidities, there is no way for people’s minds to be purified.All over the world, disasters frequently arise, and in our affections and ignorance, we continue to idle away our time.We still have no way to realize [the truth].
It is so clear that the world around us is teaching us the Dharma every day.The Dharma the Buddha taught is manifested every day throughout this universe, across this planet.
Recently in Taiwan, just over the past 15 days, disasters have struck, one after the other.Right after a typhoon hit Taiwan, a plane crash happened in Penghu.Then there was the gas explosion in Kaohsiung.Yesterday we heard from Kunshan, China, about a factory owned by a Taiwanese company.After 7am, right as their shifts started, there was suddenly a gas explosion.In an instant, more than 60 people lost their lives.Over 200 people were severely injured.
This makes us think about how life is impermanent.
Will impermanence strike before tomorrow arrives?I often say there is no need to mention tomorrow; impermanence is manifesting every second.
Things can happen in such a short amount of time.Patients have already been sent to hospitals in Kunshan, and in Shanghai and Suzhou.
A few of these hospitals have permitted, and were hoping for, Tzu Chi volunteers to go in to help and provide comfort.This is how we provide direct assistance.In places where there are Tzu Chi volunteers, where we have direct contact with people in need.Tzu Chi volunteers there will mobilize to help and put their hearts into the effort.
“Bodhisattvas arise because of suffering beings.”
I often say that we must understand.When it comes to time, space and relationships, in this impermanent life of ours, we must constantly heighten our vigilance.
The karma we have, the causes and conditions that converge, can cause impermanence to manifest in an instant.
What happens in that instant may result in long-lasting suffering.So, we must all truly have this sense of awareness.We must no longer be attached to the ignorance within us; we must quickly clear it away.We must promptly enter the Great Vehicle path and not remain attached to the Small Vehicle, focused only on our own awakening.
“The sariras of the Dharmakaya are the Middle Way of the Tathagata.”The Buddha-Dharma is in fact the Buddha’s Dharmakaya (Dharma-body), the Buddha’s wisdom.The truth of all things which the Buddha awakened to is everlasting.If we can earnestly make use of them, the Buddha’s teachings can benefit people, so let us make an effort to use them.
Thus, “the Middle Way of the Tathagata,” the Great Vehicle Dharma, is not biased.It is not biased toward emptiness nor existence.We understand everything is empty, like an illusion or mirage.But, we must further understand that this is true emptiness, and within that “emptiness,” there is “wondrous existence”.We should not be attached to emptiness or existence.
Having been born in this world, the true Buddha-Dharma can help us achieve liberation from our ignorance.Thus, naturally we can feel peaceful and at ease without remaining attached to anything.
So, the sariras of the Dharmakaya will remain forever in the human realm; they are the principles of ultimate reality.I often say that truth is without essence or form.But actually, there is the Dharma, the ultimate reality of the Dharma.We can use many analogies for it.Although it has [no form], when [tangible things] are brought together to provide us with an explanation, we can understand.Thus, the principles of ultimate reality are invariable and immutable.These are true principles.
True principles are the Tathagata’s Dharmakaya; the sariras of the Dharmakaya are the Middle Way.
Walking the Middle Way, we are not attached to emptiness or existence, so we can directly enter the Great Vehicle Dharma and transform ourselves and others.This is the general [general [purpose] of the Buddha-Dharma.In general, the Buddha-Dharma helps us attain liberation.
Next we will discuss yesterday’s sutra passage, “If there are bhiksus who, for the sake of the wisdom of all Dharma…”.
If there are bhiksus who, for the sake of the wisdom of all Dharma, seek the teachings in all four directions, put palms together in reverent reception, joyfully accept and uphold the Great Vehicle sutras, while refusing to accept, even a single verse from any other scripture, for people like this, you can teach this sutra.
As everyone remembers, the wisdom of all Dharma is Buddha-wisdom, all-encompassing wisdom. With it we can comprehend the 12 divisions of the Tripitaka, the Four Unobstructed Wisdoms and so on. This means we have returned to Buddha-wisdom. “Seeking the Dharma in all four directions” refers to the Four Great Vows and the Four Infinite Minds. We should [receive all Dharma] with utmost respect by “putting palms together in reverent reception” and always maintaining this sense of respect. Whether the Four Noble Truths, 12 Links of Cyclic Existence or Six Perfections, these are all true principles of the Buddha-Dharma. So, we must dedicate ourselves wholeheartedly “and joyfully accept and uphold the Great Vehicle sutras, refusing to accept, even a single verse from any other scripture”. This means that our minds must be focused.
As we have entered the Middle Way and the Great Vehicle Dharma and drawn near the sariras of the Dharmakaya, why are we still so deluded?
“[If there are bhiksus] refusing to accept even a single verse from any other scripture, for people like this, you can teach this sutra”. [This tells us] that to draw near true principles, we must dedicate ourselves wholeheartedly.
The next passage states, “People like this have the sincerest intentions to seek the Buddha’s sariras and seeking the sutras in this way, they have gained and reverently received them. Such people never again resolve to seek other scriptures, nor do they ever think. For people like this, you can teach this sutra”.
This is talking about “seeking the Buddha’s sariras, which refers to the sariras of the Buddha’s Dharmakaya which we mentioned. ” This is like a passage in this sutra which states. “At a place to accept and uphold, read and recite [this sutra], one should build a stupa. Within this will be the sariras of the Buddha’s entire body”.
As long you are there, or there is someone willing to be at this place, to unceasingly and reverently read, recite, hear and uphold the Dharma, this place is where the sariras of the Buddha’s entire body are. This is where the Right Dharma, the Buddha-Dharma, exists.
In additions to that, “The sutras containing the Buddha’s teachings are called the sariras of the Dharmakaya”.
They are the sutras which the Buddha taught. The 12 divisions of the Tripitaka comprise the sariras of the Buddha’s Dharmakaya. The Buddha’s wisdom is wholly contained within them.
The principles of ultimate reality and the Middle Way taught by the Tathagata are forever immutable and unchanging. Their nature and appearance will always be the same. Thus, they are “the sariras of the Dharmakaya” .
Everyone, please mindfully comprehend this. It does not require death and cremation for sariras to come into being. True sariras are non-arising and non-ceasing; they are everlasting principles. The teachings given by the Buddha are the sariras of the Buddha’s entire Dharmakaya.
So, in the Lotus Sutra, in the Chapter on Dharma Masters, there is a passage that states, “Wherever the sutras are kept, s seven-jeweled stupa should be erected, exceedingly high and wide and magnificently adorned. There is no need to enshrine the sariras there. “Why is this so? Within it is already the entire body of Tathagata”.
From this sutra passage, we see that “the sariras of the Dharmakaya” refers to the Buddha’s spirit and wisdom all concentrated together. His spirit and wisdom, and the ocean of enlightenment He taught about, are truly infinite and immeasurable. They can suit everyone’s capabilities. Depending on how we seek it, as long as put our heart into it, we can comprehend the Dharma. By understanding it, we can hear one thing and realize 1000.
Next, “Seeking the sutras in this way, they have gained and reverently received them”.
When we focus on seeking the Lotus Sutra and can pay respect to, accept and uphold it. Without ever forgetting, then we will no longer make vows to seek the sutras and treatises of the Small Vehicle. Furthermore, we will not think to read or research heretical texts.
“We [must] focus on seeking the Lotus Sutra”. If we want to understand the Bodhisattva-path, the Buddha’s true and original intent.If we want to understand His state of mind, we must listen to the Lotus Sutra and “gain [it] and reverently receive [its teachings]”.We must accept all the Dharma it contains and not allow any of it to leak out. This is “without ever forgetting”.We must not allow any of it to leak out. “Then we will no longer make vows to seek the sutras and treatises of the Small Vehicle.”
If we uphold the Great Vehicle Dharma, we do not need to take narrower roads anymore. We should not go back to practicing the Small Vehicle Dharma nor debate those sutras and teachings
;that is unnecessary.
Our focus should be on walking the Bodhisattva-path; we must not give rise to more discursive thoughts nor desire to study heretical teachings.We must not give rise to discursive thoughts. We must completely believe in the Lotus Sutra and faithfully accept it; we must not doubt it and thus.
“Such people never again resolve to seek other scriptures, nor do they ever think to seek heretical texts.” That is about being focused. When it comes our initial aspiration, I always say we must sustain our original resolve.
“We must sustain our original aspiration” and forever hold on to that resolve we had when we first wished to engage in spiritual practice. That initial aspiration we had when we first sought the Great Vehicle Dharma is what we must uphold forever as we make an effort to learn mindfully.
“This sutra should be taught to them.” If there are those who wholeheartedly dedicate themselves on this path, continuously upholding and learning the Dharma for people who do this, we can teach this Dharma. This will help them more deeply comprehend the Buddha’s wisdom. This indicates they are people who distance themselves from heretical teachings and seek Bodhi. “For people like this, you can teach this sutra.”
People like this can hear and uphold the Dharma. They “cultivate contemplation to bring their minds into a state of stillness.” They are people like this. “With the Wondrous Dharma Lotus Flower Sutra, the people who are willing to uphold and settle their minds in this sutra are said to be able to attain the Buddha’s predictions for Buddhahood.” The Buddha bestowed predictions for what will happen in distant kalpas. If only we were still in the Buddha’s lifetime, He could personally bestow these predictions on us. But as the Buddha is not in this world right now, we must practice steadfastly all the same.
Those who can listen to, accept, uphold and cultivate contemplation with the Wondrous Dharma Lotus Flower Sutra will attain the Buddha’s prediction. For people like this, you can teach this sutra.
We must have faith in Life after life, for countless kalpas, the Buddha had received predictions of Buddhahood from previous Buddhas. Because of those Buddhas’ praise and affirmation He spent many lifetimes engaging in spiritual practice. We are the same. We are here now because of our karmic conditions in the past and present. In future lifetimes, we will again create a connection with the Lotus Sutra. Because of this, for lifetime after lifetime, we will still be [immersed] in the Lotus Sutra.
The Lotus Sutra is also a way of referring to the Buddha-Dharma as a whole. The 12 divisions of the Tripitaka are all included in the Lotus Sutra. So, “In general, the Buddha-Dharma is called the great path to liberation.”
“Unattached to either emptiness or existence, one enters the path of the Great Vehicle.” If we can be mindful of this sutra, we can be one with “the sariras of the Dharmaakaya, that are the Middle Way of the Tathagata.”
The truth of the ultimate reality has never changed since ancient times. Although a long time has passed, the Dharma is still present and has not changed. Thus, as long as we are mindful, the Buddha-Dharma will always abide in our minds. With the sariras of the Dharmakaya, our inner training ground will be clear and pure. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
