Explanations by Master Cheng-Yan
Subject: Teaching and Admonishing like a Kind Father (如世慈父教誡勤修)
Date:March.11. 2016
“Like a kind worldly father calling on his child, the Buddha encourages with love and comfort. Great love is like a place for us to draw near, so He spoke these loving words. Unable to bear our minds being scattered, He exhorts us to forever practice the Dharma of Samadhi. He then teaches and admonishes us to practice all teachings of the right path.”
Kind fathers in this world unceasingly call on their children in this way. When their children are still young, they even encourage them with love, comfort, etc. This is what worldly fathers do, to say nothing of the Buddha, who sees all sentient beings as His only son. He sees all sentient beings this way, not just humans. The Buddha treats all beings, including animals, as if they were His children, as if they were His son Rahula. That is how much He cares for them. This great love is inherent in His nature. This is “like a place for us to draw near.”
Only great love with lead sentient beings to draw close [to Him]. This is like our planet; we are all born into this world. Can anyone live apart from this planet? The same applies to all the principles of the world; who can live apart from the principles? We ourselves must uphold the virtuous Dharma and not deviate toward unwholesome teachings.
As we all live together in this world, selfless great love is what we sentient beings must truly draw near to. Of course, as we interact with each other, we need to mutually influence and encourage each other, mutually teach, guide and care for each other. People who understand the principles must approach those who do not understand them. We must mindfully counsel and teach them. This is the same thing that the Buddha does. He comes to exhort and guide sentient beings. He continuously speaks kindly and lovingly and devises all kinds of methods, hoping to guide us onto the right path. He never abandons us. Even if He cannot transform us in one lifetime, He will still sow a seed. This cause remains in this world as He comes and goes. No matter what, He draws near to sentient beings to be a source of support for them and mindfully teaches them many methods. He transforms them with “loving speech”.
Why is that? He cannot bear it. He cannot bear for them to have scattered minds. If sentient beings can wholeheartedly listen to the Dharma, and focus on practicing it, then naturally they can take the Dharma to heart.
Sadly, sentient beings have scattered minds. “With each passing day, we draw closer to death.” How much time do we still have to live like this, without discipline? If we become undisciplined, we will regress. The Buddha cannot bear for that to happen.
We sentient beings must love ourselves and raise our spirits to practice diligently. By going among people, we create good affinities and gain more experience by seeing and hearing more.
Every family and every life is a treasury of teachings. Why don’t we go out and interact with people to obtain wisdom? Why don’t we go out and interact with people to create blessed karma? Since we have the causes and conditions to listen the Buddha-Dharma, why don’t we earnestly absorb the principles and the Right Dharma? The Buddha, with His great love and compassion, continuously returns to this world for one great cause.He cannot bear for sentient beings to have scattered minds.So, He exhorts them to forever practice the Dharma of Samadhi.He cannot bear for our minds to continue to be scattered or for us to constantly create karma out of ignorance.The Buddha cannot bear this, so He exhorts and guides us.
After hearing the Dharma, we need to earnestly seize it.
“Forever” means we must always do this, must safeguard this earnest and diligent mindset.
Precepts, Samadhi and wisdom, the Three Flawless Studies, are what we must earnestly practice.
“He then teaches and admonishes us to practice.”The Buddha wants us to earnestly practice, so He returns to exhort and admonish us.
“Admonishing” is a reminder to be vigilant, to show us how to walk this path, to warn us about the things we should not do.
He also patiently guides us, exhorting us to practice diligently, to “practice all teachings of the right path”.We must not go astray.What worries Him most is that we will deviate, so He constantly teaches and admonishes us.
Life is filled with suffering.There are many ways that we experience suffering.Falling into great difficulties is very easy.
We have finally been able to be born human and to listen to the Buddha-Dharma, so we must earnestly seize this [opportunity] and cherish the Buddha-Dharma; we must earnestly and diligently practice.
The previous sutra passage discusses how the elder had already approached his son.He had reminded everyone to be earnest.
“Everyone, you need to be earnest. This place is peaceful and stable, and there is work for you to do here. We must all strengthen our resolve.”
Later he said, “You! Young man! Stay on working here permanently; do not go elsewhere! ”
“You! Young man!”[Yesterday we explained] the meaning behind this.“Stay on working here permanently” means the Buddha had established skillful means, the 37 Practices to Enlightenment, the Four Noble Truths and the Twelve Links of Cyclic Existence.
The Buddha also wanted to teach us the Six Paramitas and Four All-Embracing Virtues.
We have earnestly absorb all of these.We also need to broaden open up our minds.We need to establish our resolve, form great aspirations, make great vows and walk the Bodhisattva-path.
At that time, the elder had told him, “Stay on working here permanently.”This place is very safe and stable, and we will not get lost.This is where we must earnestly do our work and our homework, which is the Dharma we must cultivate.
Next is says, “Do not go elsewhere. I will increase your wages, and you will no longer need to worry about utensils, rice and grains, salt, vinegar and the like, all the things you need.”
In this place, in the future [the son] would receive plenty to use and eat; he would have abundant resources.“Do not go elsewhere” means that our Samadhi and wisdom need to be in balance.[With Samadhi,] wisdom will naturally arise.
If we have Samadhi and wisdom, we will not be confused or distracted again.The early morning is a very precious time for spiritual practice.
Are we still in bed?That is being confused or distracted.
It is the same if we go about our dial living without wisdom; we see things with a mindset of ignorance.This means we are not being earnest and diligent.We see only matters, not principles.This is also being confused or distracted, which results from a lack of Samadhi and wisdom.
Right now, we have accepted the Buddha-Dharma.If we can put in effort to earnestly do our homework, we will “never again [be] confused or distracted, and all practices will be achieved”.
Do not go elsewhere:
When Samadhi and wisdom are in balance, one is never again confused or distracted, and all practices will be achieved.
He also admonished them not to go elsewhere to study deviant teachings.
Thus it say, “Do not go elsewhere.”
When we listen to the Dharma, we must be mindful.Then, naturally, the longer we listen, the more the Dharma will be engraved in our minds.This can also prevent the ignorance around us from contaminating our minds.Thus we can achieve Samadhi and wisdom.
With both Samadhi and wisdom in our minds, our minds will not be scattered.We will take every word of Dharma we practice to heart and do everything in accord with the Dharma.
The Buddha, in addition to teaching us this,
also admonished and reminded us to be vigilant. He warned us “not to go elsewhere to study deviant teachings”.
We need to adhere to the Right Dharma and have Right Understanding, Right Views, Right Thinking, as well as Right Mindfulness and Right Conduct. We should not [stray from] the teachings of the right path and accidentally end up on a deviant path. So, we need to thoroughly and mindfully safeguard Right Dharma. Thus it says, “Do not go elsewhere”. We must not end up going elsewhere. “I will increase your wages”. This is the “contemplation of fulfilling powers”, also known as “the bases of fulfilling powers”.
If we can focus on our spiritual practice and not be affected by other influences, we can naturally gain understanding and be very clear about the Dharma. When we are very satisfied and happy with our practice, naturally we can give rise to Flawless [Studies]. Then the Dharma we practice will not leak away.
I will increase your wages: With the contemplation of fulfilling powers, we can give rise to Flawless [Studies]. It is like constant practice of Samadhi and wisdom which allows us to cut off deluded karma. Stages of attainment thus accumulate; from the stage of learning, we attain the stage beyond learning.
If we do not earnestly use our body to engage in spiritual practice, with this impure body we will be living our lives in a daze. If we are not earnest and diligent, [our practice] will “be flawed”; it is not flawless.
While others are listening to the Dharma we are sleeping. While others are practicing diligently, we are indolent and in a daze. In this way the Dharma will leak away over time.
The analogy here is for “constant practice of Samadhi and wisdom, which allows us to cut off deluded karma”. If we always practice Samadhi and wisdom, whenever external delusions and afflictions appear before us, we will be able to eradicate and eliminate them and will not allow confusion into our minds. These very subtle afflictions, perspectives and thought patterns will not enter our minds. When afflicted perspectives have been completely eliminated, naturally we will accumulate stages of attainment.
For Hearers, there are four stages of attainment. These stages reflect our understanding, from simple to profound. When it comes to the Buddha-Dharma, as our understanding becomes clearer, the “stages of attainment thus accumulate”.
“From the stage of learning, we attain the stage beyond learning”. For those of us at the stage of learning. For those of us at the stage of learning, we still have to learn more Dharma. Those beyond the stage of learning have completely understood everything.
Take the Buddha for example; He is beyond the stage of learning. Being “beyond the stage of learning” means. His enlightened mind is already one with the universe, what else is there to cultivate? This is the state of “being without self”, what we seek to achieve in our spiritual practice.
Next is, “You will no longer need to worry about utensils, rice and grains, salt, vinegar and the like, all the things you need”. This sutra passage tells us that. All flawed and flawless [teachings] assisting practices and the right path stem from the three Fours, the two Fives, the Seven and the Eight”. What are these? These are the 37 Practices to Enlightenment.
These things are analogies. All this Dharma is nourishment for our wisdom-life. How do we develop our wisdom-life? It needs nutrients. Just rice, grains , salt and vinegar is not enough. We also need utensils, dishes, woks, stoves, bowls, chopsticks and so forth.
“Utensils” are like methods. “Utensils” are a metaphor for the 37 Practices to Enlightenment. These are methods.
“Rice and grains” are metaphors for the nourishment of the Three Flawless Studies, precepts, Samadhi and wisdom. Wisdom-life needs precepts, Samadhi and wisdom; precepts, Samadhi and wisdom can nourish our wisdom-life. If we cannot abide by precepts, if we cannot practice as part of a group with the Six Points of Reverent Harmony, how can we truly engage in spiritual practice?
We need rules and precepts for our minds to be in Samadhi. Only if we get along harmoniously can our minds be in a state of Samadhi. Only when we practice and work together can we develop wisdom.
Thus, the Three Flawless Studies are spiritual nourishment for our wisdom-life.
We also need “salt and vinegar”, which is like harmony, the Six Points of Reverent Harmony. These are six ways of being in harmony.
Harmony means mutual love and respect. Mutual love and respect are very important. Moreover, all things need to be in balance and suitable. This is being on the Right Path.
What are the Six Points of Reverent Harmony? We learned them in the past. They bring harmony with love and respect.
Reverent harmony: Harmony with love and respect. Working well with others is called harmony. Having humility is called respect. Today, a Sangha is defined by having Six Points of Reverent Harmony.
“Harmony with love and respect” means that we must be harmonious in relationships. We must be unified and harmonious, must love and respect each other. “Working well with others” is what we must do, because when we are in a spiritual community, there is more than just person here, there are other members. So, we need to be in harmony with those around us.
We need to be harmony and in unison, practicing and working together; this is “harmony.” By being humble, we show respect. The Six Points of Reverent Harmony require us to externally practice with others and to internally humble. This is only way to be respectful to others.
Among the Six Reverent Harmony, first is harmony in actions when living together. This is the harmony of physically living together peacefully.
Second is “harmony in speech without discord.” Our words must not give rise to disputes.
Third is “harmony in intention with shared joy.” [With this harmony], everyone is very happy. “You are diligently practicing, and I am also diligently practicing.” We encourage each other to diligently practice. This is “harmony in intention with shared joy.”
Fourth is “harmony in common practice of precepts.” We respect and uphold the same precepts. We are a very large organization. If we do not all follow the precepts, this organization will be turmoil.
Therefore, we must earnestly be mindful and abide by the precepts. This is how we engage in spiritual practice.
Fifth is “harmony in views for common understanding.” We share the same opinions; our perspective are in complete accord. Our opinions must be in harmony. When we do something, we discuss the right way to do it. Then if it is right, we do it together. Thus there is truly harmony in the Sangha.
Sixth is “harmony in sharing benefits equally.” Benefits are shared by all; everyone enjoys them equally.
Isn’t this how we engage in spiritual practice? Within this large organization, we need the Six Point of Reverent Harmony so that our group can display its beauty.
“Salt and vinegar and the like are like assisting practices. When we ear rice and grains, we need to complement them with salt and vinegar. Rice and grains are the staple foods. Sale and vinegar add to the flavor. This is an analogy for the difficulty manifesting the right path;” we need the help of assisting practices.
If we only have rice or grain, it will not enjoyable to eat; it needs some assistance. We need to complement them with different dishes and flavors and so on, so people will be willing to eat them. This is like the True Dharma could not be [directly accepted], so the Buddha had to use the 37 Practices to Enlightenment or the Four Noble Truths, etc, to teach it to us. These are needed so we can practice and reach the stage of seeing the truth. These are basic teachings.
These and other things are needed for one to engage in spiritual practice and reach the stage of seeing the truth. Thus it says, “You will no longer need to worry.”
I constantly remind everyone that to learn the Buddha’s Way we must be mindful. Like a kind worldly father, He calls us and cherishes us. With great love, He admonishes us and teaches us in order to help us know what we should do. With this kind of great love, with loving speech, He teaches us with great care. He cannot bear to let us remain scattered, in a state of indolence.
He wants us to forever practice precepts, Samadhi wisdom so that we can walk on the right path. Therefore, we should be grateful and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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