Explanations by Master Cheng-Yan
Subject: Settling the Mind in the 37 Practices (安住三十七助道諦)
Date:March.15. 2016
“To help us settle our minds firmly, [we rely on] the truths of the 37 Practices to Enlightenment. Through this path we can cultivate our nature and thus be at ease, as it suits our capacities. When we settle our minds on this path, we can realize the truth of cessation.”
Recently I have constantly been sharing with everyone that the most fundamental part of spiritual practice is knowing how to settle our minds. This a very fundamental way of learning the Path.
First, we must be able to settle our minds. If our minds are not at peace, we will not be at peace in our practice. Learning and practicing the Buddha-Dharma is like paving a road. How can we pave the road so that it is smooth and solid? We must use our minds to pave this road.
What method should we use to pave this road? The truths of the 37 Practices to Enlightenment. These are the principles we need.
Recently, I have constantly reminded you of the 37 Practices to Enlightenment. Aside from the Four Truths and the Twelve Links of Cyclic Existence, there are the Fourfold Mindfulness, the Four Right Efforts, the Four Bases of Fulfilling Power, the Five Spiritual Roots, the Five Powers, the Seven Factors of Enlightenment and the Eightfold Noble Path. Together, these are called the 37 Practices to Enlightenment.
These are very important [practices] for our spiritual cultivation. We need to settle our minds so they peacefully abide in the Four Noble Truths and the Twelve Links of Cyclic Existence. We must really put in effort with the 37 Practices to Enlightenment. If we can do this, these teachings will always be in our minds. “Through this path we can cultivate our nature.” This path, for one who wants to engage in spiritual practice, is something that absolutely must be cultivated. Through this path, we can use the outside world to continually cultivate our inner nature. Only then can we return to our nature of True Suchness.
“Through this path we can cultivate our nature.” We can cultivate our minds, refine our character. We have so many methods for spiritual practice. “[We will] be at ease, as it suits our capacities.” By walking this road, we can be at ease. It really suits our capacities, so we can practice by following this path. What methods are suitable for our capacities?
With great wisdom, the Buddha has already been teaching according to capacities and has devised this Dharma for us to follow. This is the path for us to practice. This helps us feel steady and at ease. When we walk this path, we do not need to worry. Thus, “We will be at ease.”
As this path perfectly suits our capabilities, it is practice we can cultivate without giving us cause for worry.
“When we settle our minds on this path,” we should feel at ease. When we practice, our minds should be settled. As we walk this path, we must not be afraid or let our minds become unsettled.
Before us is the Tathagata’s home, which we have lost sight of for a long time. The Buddha’s home has already been there; we just need to continue walking this path. Bodhisattvas come from the Buddha’s home. Going home is returning to our nature of True Suchness. Walking the Bodhisattva-path comes from a sense deep within our hearts of being willing to give and walk the Bodhi-path through life.
So, we must settle our minds. “When we settle our minds on this path,” we are using the 37 Practices to Enlightenment to pave the way. When we take this great, direct Bodhi-path to go among the people, our minds must be settled. Then, “We can realize the truth of cessation.”
We have so many afflictions. As long as we follow this path and practice according to this method, then naturally our afflictions will be eliminated one by one.
This goes beyond ignorance and afflictions; this includes dust-like delusions as well.We can eliminate them one by one.With every bit of affliction we eliminate, we gain a bit of wisdom; then the road before us will be ever clearer and brighter.Thus we must put effort into being mindful.
In our spiritual practice, we must settle our minds.Then our thoughts as we walk this path will absolutely be peaceful and at ease.
The previous sutra passage states, “There are also the old messengers who will help you when you need it. You may put your mind at ease.”
We must all be very mindful.We are not the only ones doing this work.See, there are people working alongside us.This work is not only being done by one person.
There are many people who can accompany us.We must earnestly settle our minds and focus on our work.We have everything we need.We have all the tools and utensils we must use, as well as ample rice, grains, oil, sugar and vinegar.This allows us to have balanced nutrition.It is the same with the Dharma.
The Buddha has given us so many teachings.
We have all these tools; we just need to make use of this Dharma, of these tools, to be able to give of ourselves.In this way, as long as we are mindful and work hard to give to others, we will have an endless source of nourishment to sustain us.This represents our wisdom and potential.All this happens very naturally.
As long as we understand the Dharma, “By grasping one truth, we understand all truths.”
We will thoroughly understand all principles.
This spiritual nourishment for our wisdom-life nurtures not only us but everyone in the world.
This is the Dharma in this sutra passage.
We must be mindful of it, not treat it as a story that we hear and forget.There is meaning behind every word.
The following sutra passage says, “I am like your father, so you need not worry anymore. Why do I say this? I am well along in years, while you are young and strong.”
As the father drew closer to his son, he taught his son how to do his work and then provided the proper tools as well as nourishment for him.
This way of approaching him brought them even closer.
The elder said, “I am like your father,” meaning that they were like father and son.“I am like your father, and you are like my son.”Why?
“Because I am quite old, while you are still young; I am old enough to be your father.”This is how people in this world convey a sense of closeness.
The Buddha also did the same.“I am like your father; You can rely on me as if you were my own son.”This is the relationship between the Buddha and sentient beings.The Buddha cares for sentient beings the same way He cared for [His son,] Rahula.
As the “kind father of the four kinds of beings.”
He treats all sentient beings like His son.So, they were like His own son, and He treated them the way people in this world treated their [sons].
To continue their lineage, people insist on having a son.If they give birth to a daughter instead, they do not feel at ease because they do not have a son who can carry on the family lineage.These are the attachments and distorted views of people in this world.
This Buddha-Dharma is also passed on through a lineage.Everyone is equal in the Dharma-lineage; all are viewed with impartial compassion.Whether we are old or young, male or female, we can likewise pass on the Dharma-lineage, because everyone intrinsically had Buddha-nature.
“With the Five Spiritual Roots and Five Powers, one attains the [stage] of Foremost in the World.”
For I am like your father:
You can rely on me as if you were my own son.Similarly, with the Five Spiritual Roots and Five Powers, one attains the [stage] of Foremost in the World.
As for the “Five Spiritual Roots and Five Powers,” the Five Spiritual Roots bring maturity and growth.This applies no matter what is being grown; a big tree has big roots, and a small tree has small roots.Seeds must sprout and gown roots before they can blossom and bear fruit.
Then year after year more fruits are produced; thus, one gives rise to infinity. When the roots are sturdy and healthy, they can extend widely and plant themselves deeply. A large tree can blossom and bear fruit every year. This is like the Five Spiritual Roots.
“Power” means the tree’s roots must be sturdy, and the branches must extend widely; therefore, we must have the Five Powers. After the Five Spiritual Roots and Five Powers, there is the Eightfold Noble Path and also the Seven Factors of Enlightenment. Before these there were the Four Right Efforts, the Four Bases of Fulfilling Power and the Fourfold Mindfulness. All of them come together to produce the method for spiritual practice that is Foremost in the World. These are our foundation, so [roots] bring maturity and growth.
When our minds can accept this Dharma. “By grasping one truth, we understand all truths”; if we can take the Dharma to heart, we can eliminate many afflictions and develop our wisdom. This is what is meant by “as my own son”.
From a father, the blood lineage is passed on; that is how a family lineage is carried on. As for the Dharma, we have a Dharma-lineage, so we can pass on this Dharma for countless generations to come. This is the Dharma.
The 37 Practices to Enlightenment constitute the first stage in spiritual practice, like a father starting to pass on his lineage.
The meaning of “Foremost in the World” is that we must practice the Four Noble Truths, the Twelve Links of Cyclic Existence, and the 37 Practices to Enlightenment. If we can do so completely and thoroughly understand all these, then naturally, “We will gradually be able to see the Dharma-nature”. “Though we have not yet attained the noble path, within the mundane world we will be at the stage of Foremost in the World”.
When we understand all this Dharma, we will gradually see the Dharma-nature and be on the road to return to the Tathagata’s home, to our nature of True Suchness.
Though we are now just beginning to learn, just now starting to understand, though we have not yet attained the noble path, we already understand this Dharma.
We are like the son, peering in from outside the door but not daring to enter. We have not entered, but we already know that inside there is a lot of work we can do so we can settle our minds and not worry about sustaining our living. Likewise, when we engage in spiritual practice, when we find the right path and cultivate it, our wisdom-life will develop.
“Though we have not yet attained the noble path, within the mundane world we will be at the stage of Foremost in the World”. We have already attained the Dharma the Buddha taught. This Dharma is the Foremost in the World. Think about how large the world population is. How many are able to hear the Dharma and accept the Buddha’s teachings? So at this time, we need to make great vows. We must widely spread the Buddha-Dharma and transform sentient beings so everyone has a chance to enter the Dharma-door. When people can enter through this main gate, they can accept the Dharma to nourish their wisdom-life.
If they can do this, that is the “[stage] of Foremost in the World”.
Next it says, “So you need not worry anymore”. There is no need to worry or be afraid. Everyone should feel at ease. When it comes to doing the right thing, we should just do it here. There is no need to go elsewhere. In this place, we can work and practice together. In this place, we are encouraged and comforted. “If we attain the Five Roots [and Powers], we will never again retreat or fall”.
There are the Five Spiritual Roots and Five Powers. With the 37 Practices to Enlightenment, how do we become at ease and firm in our practice? With the spiritual roots and powers. We must have spiritual roots and powers. If our roots and powers are not strong, our minds will [waver].
“Contemplate the mind as impermanent”. Our thoughts “arise, abide, change and cease”, so we may quickly retreat from our spiritual aspirations. Thus, we must give rise to the Five Spiritual Roots and Five Powers before we attain the Seven Factors of Bodhi and the Eightfold Noble Path. This is the only way to walk the Right Path until the end.
So, the Five Spiritual Roots and Powers are very important. With these, “We will never again retreat or fall. Why do I say this?”. This is “the passing on of the Dharma-lineage”. The Dharma is passed on through this lineage.
If we do not accept this Dharma-lineage, we will be unable to develop our wisdom-life. If we do not develop our wisdom-life, how can we pass down the Dharma? Thus, we must have ample nourishment for our wisdom-life.
That nourishment comes from taking in the Dharma. when we have ample Dharma we will be able to share it with others. This is the ability we have in life, the pure potential of our wisdom-life. We must see the importance of the Dharma. This is explained here by talking about “the relationship of father to son.”
Why do I say this?: This describes the passing on of the Dharma-lineage as similar to the relationship of father to son.
When it comes to the Dharma, we take it in from the outside and internalize it so it becomes ours. Once it is our own, we use it to help our wisdom-life grow. When we spread this Dharma throughout the world, that is passing on the Dharma; this is like a father passing on [his lineage] to his son.
Next, we discuss, “I am well along in years, You are young and strong.”
The Buddha’s path in life was near the end and He already had [the virtues of] wisdom and ending. Thus, it says, “I am well along in years.” But [the disciples] were at the beginning of their path and did not yet have [the virtues of] wisdom and ending. Thus it says, “You are young and strong.”
“I am already advanced in age.” “You are still young.” This is like when “The Buddha’s path in life was near the end.”The Buddha manifested in this world and lived a life like that of other people, likewise going through birth, aging, illness and death. He had worked for His mission. His whole life and was now already in His old age; He was getting close to the end of His life.
Thus, the Buddha’s time in this world and His time for passing on the path was near its end. So, “The Buddha’s path I life was near the end.” “He already had [the virtues of] wisdom and ending.” He had gone among people and benefited them. By interacting with people, He had eliminated many afflictions until He was free of afflictions. After His enlightenment, He had no afflictions, so He had the virtues of wisdom and ending.
“Wisdom and ending” means one has eliminated afflictions so one’s virtues manifest. These are the virtues of wisdom and ending. Understanding true principles is the virtues of wisdom. Eliminating afflictions is the virtue of ending. The virtue of wisdom and virtue of ending are called “Wisdom and ending” in short.
We must be very mindful. So, the Buddha told us, “I am well along in years, while you are young and strong.” This means He was advanced in age, and His time was nearing an end. “I am already quite old and you are at the beginning of your path.”“Now, all of you have accepted the Buddha-Dharma in this world.” “This is the beginning because you are all still young and strong.” This means when we encounter the Buddha-Dharma and the true principles, [we can gain] the virtue of wisdom. We must eliminate afflictions; this takes mastery. The Buddha had already achieved all of this.
Next, it it saying that with the Four Noble Truths, the Twelve Links, and the 37 Practices to Enlightenment, we can walk steadily.
After that, we must accept the Six Paramitas. Now we are all just beginning to walk the Bodhisattva-path, starting to walk the great.
So, “We do not yet have wisdom and ending.” As we are just starting to go among people, we will find out whether we have truly eliminated our afflictions Practitioners of the Small Vehicle think they have eliminated all their afflictions.
“I seek to awaken myself.” But have they actually done that? We must go among people and practice until we will not be tainted by them. Only then has the virtue of wisdom truly manifested. We are all still young and are just starting to walk the true path. We are just beginning to walk the true path of the True Dharma of the One Vehicle. Because we have not yet achieved the virtues of wisdom and ending, we have not fully eliminated our afflictions and have not completed the necessary practices.Because we are young, we should learn mindfully.
Dear Bodhisattvas, “to help us settle our minds firmly, we need to earnestly make use of the 37 Practices to Enlightenment.” It is like we are paving a road, how do we pave it? When we engage in spiritual practice, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)