Explanations by Master Cheng-Yan
Subject: Refreshed in the Shade from the Heat of the Sun (日光揜蔽地上清涼)
Date: August.24. 2016
“The cloud is like the Buddha’s reward-body. His actions are guided by wisdom and bring great benefit. The cloud of wisdom takes thousands of forms. The Dharma responds to conditions and is filled with nourishment. His great radiance is like lightning and His Four Kinds of Unobstructed Eloquence are like thunder.”
That which sentient beings need is what all things on the land provide for our lives, especially things like grains, or like medicinal plants and so on, that can keep us healthy.
So, in the Chapter on Medical Plants, I hope that everyone will understand to greatly respect all things on earth.
What all things in the world rely on, in addition to earth and air, is water; it is very important. In the cycles of the climate, naturally, all things in the world receive moisture and nourishment. The rain nourishes the earth, providing moisture to the ground. When all plants and trees on the earth have soil and water, along with good air, this is the environment that nurtures all things.
“The cloud is like the Buddha’s reward-body. His actions are guided by wisdom and bring great benefit.” So, the cloud is an analogy for the Buddha’s manifesting in the world. Life after life, wisdom guided His actions as He came to benefit sentient beings.
In particular, more than 2000 years ago, the Buddha appeared in the world, just like “the cloud of wisdom taking thousands of forms.” When we see clouds in the sky, if we mindfully observe them, they might look like an elephant in the sky, or like a lion, or like a monkey, or like a dragon. They take thousands of forms.
The clouds in the sky have all kinds of shapes when we look up at them. This is [like how] “The Dharma responds to conditions and is filled with nourishment.” By adapting to all the various causes and conditions of sentient beings, the Buddha teaches according to capabilities; He responds to their minds and conditions. The Buddha’s teachings are like a gathering cloud of wisdom whose rain nourishes the minds of sentient beings.
Thus, “The Dharma responds to conditions and is filled with nourishment.”
[He] expounds the Dharma according to conditions. If you posses sharp capabilities, then the Buddha teaches the Great Vehicle Dharma, the one True Dharma.
Those with sharp capabilities promptly accept it, taking this abundant Dharma to heart. The principles they understand will be so broad. If those who have limited capabilities listen to the Dharma, they limit it to benefiting themselves, to eliminating afflictions and engaging in practice for their own benefit.
Though the Buddha moistens all of the earth with the one rain, [accepting it] depends on sentient beings, just like how in the forests of vegetation and trees on the land, big and small trees all absorb the same rain.
The way that we accept the Buddha’s teachings is the same as this. So, “His great radiance is like lightning and His Four Kinds of Unobstructed Eloquence are like thunder.” When it is about to rain, we will see lightning. This is great radiance. He helps us all to see and hear clearly. Thus, “His great radiance is like lightning.”
As for “His eloquence,” when the Buddha expounds the Dharma, it is as if a great radiance comes from His mouth, as His voice comes out while speaking. Thus, the Buddha has the Four Kinds of Unobstructed Eloquence, also called the Four Unobstructed Wisdoms.
The Four Kinds of Unobstructed Eloquence:
The unobstructed wisdom of the Dharma.
The unobstructed wisdom of meaning.
The unobstructed wisdom of rhetoric.
The unobstructed wisdom of joyful eloquence.These are all perfect and without obstruction.
Thus the Buddha can teach joyfully and freely.
First is the “unobstructed wisdom of the Dharma”.
The Dharma is fundamentally formless, intangible.So, the Buddha uses all kinds of analogies to take the formless and intangible and analyze it for us, analyzing the Dharma within all substances names and appearances.
That is the unobstructed wisdom of the Dharma.
What of the unobstructed wisdom of meaning?
From substances and appearances the Buddha can analyze the hidden principles within.This is like a doctor of Chinese medicine who will not only tell us the names of the herbs but also their components, how they affect our bodies and how to use them, thoroughly explaining them for us.This is the unobstructed wisdom of meaning.
“The unobstructed wisdom of rhetoric” means that the Buddha can communicate in many languages.The dialects on both sides of the Ganges River were all known by the Buddha.
The Buddha was born into the palace.He received a very good education and could already speak many languages.This is the unobstructed wisdom of rhetoric.
Next is “unobstructed wisdom of joyful eloquence”.
The unobstructed wisdom of joyful eloquence starts with the unobstructed wisdom of the Dharma, of meaning and of rhetoric.Then we must also have joyful eloquence.
“I am very willing to [explain the Dharma]. I am willing to expound the teachings you need.”
Everything is [conveyed] completely and smoothly, since the Buddha teaches us joyfully and freely.These are the Four Unobstructed Wisdoms are like thunder.
The Dharma can be completely conveyed in any language.The Dharma is fully conveyed.
The rhetoric is fully conveyed, and it is all with unobstructed joyful eloquence.Thus, the Buddha-Dharma can reach all.
The Buddha came to this world in response to the needs of sentient beings.His reward-body’s actions are guided by wisdom toward the goal of benefiting sentient beings
The previous sutra passage says, “Kasyapa, you should know this is like a great cloud that arises in the world and covers all universally. This cloud of wisdom is filled with nourishment. Its lightning brings flashes of illumination, and the sound of thunder shakes all from afar. It brings delight to all.”
These are the Buddha’s Four Unobstructed Wisdoms.By accepting the Buddha’s teachings and taking them to heart, everyone can open their minds and be understanding.They happily accept the teachings.This is the Buddha’s goal in coming to this world.
Next, “Covering the light of the sun so the earth will be cool and refreshed, the thick clouds hang low and spread as if one could hold them up.”It says, “Covering the light of the sun so the earth will be cool and refreshed.”
Covering the light of the sun so the earth will be cool and refreshed:
The fiery light of the sun is an analogy for the burring afflictions of the hottest, most sultry days of summer.
When covered by the clouds of compassion, the ground of the mind is cool and refreshed.
If the sun is bright, then we need clouds.
[We need] the clouds of wisdom to cover us, to cover the sunlight.When a light breeze comes, it is very refreshing.This is “covering”.
“To cover” means to conceal.
This is an analogy for “When a Buddha is born in the world the deviant light of 96 kinds of heretical teachings are all hidden from view and disappear.”
Before the Buddha was born, before the Buddha-Dharma had been established, there were 96 religions in India.Each religion had its own way of practicing.
Some practices were extreme.Some practiced with fire; some practiced in water.Everyone chose spiritual practices that involved much torment.This was what they chose.
But then the Buddha appeared in the world.
Everything that the Buddha taught us was for us to take the Middle Way, the principles of emptiness of all things and wondrous existence within that emptiness.
Thus, He used the Middle Way, the Dharma in accord with both emption and reason, to teach in this world.The 96 kinds of heretical teachings are like a cloudless sky with the scorching sun continually shingling.It is like a desert. The sand is burning and oppressive. The Buddha is like clouds in the sky. When the sun is burning and the ground is dry. “Dense clouds [spread] extensively”. [Then we know] it is about to rain.
Thus, it “covers the light of the sun so the earth will be cool and refreshed. The fiery light of the sun is an analogy for the burning afflictions of the hottest, most sultry, days of summer”. These are the summer days when it is hottest. Our minds are like this too. Our minds are dry, and furthermore, it is as if a fire is burning us, as if the sun is scorching the ground. These burning afflictions are the afflictions we sentient beings all have.
Once the clouds of compassion cover us, when the clouds of compassion gather densely, they cover the sun’s rays. So, “Covering the light of the sun” means when we are covered by the clouds, the ground of our mind is cool and refreshed.
The Buddha’s reward-body comes to the world like the gathering of dense clouds of compassion. It brings the Dharma-rain to moisten our minds.
Thus, “The thick clouds hang low and spread”. This is like when the clouds keep emerging. The clouds keep gathering together. These are the “thick clouds”.
“The thick clouds hang low and spread: The flourishing clouds covering the sun are an analogy for the Buddha coming to the world like a cloud of compassion covering and descending. Those who see Him are filled with joy. This is like when there is a drought, and everyone hopes to see clouds and rainbows.”
“The thick clouds hang low and spread. The flourishing clouds” keep emerging to cover the rays of the sun. This is an analogy for “the Buddha coming to the world like a cloud of compassion covering and descending”. This means that it is about to rain. When the Buddha comes to the world, He is about to spread the Dharma-rain.
“Those who see Him are filled with joy”. When it is time to listen to the Dharma, our minds are very joyful. “This is like when there is a drought, and everyone hopes to see clouds and rainbows”. During times of drought, when we see the clouds gathering and rainbows about to appear, the appearance of clouds and rainbows show that the time for rain has come. So, “These clouds look dense”. “This is analogy for how the sincerity of the Buddha’s loving-kindness is thick and heavy”.
“Thick clouds: These clouds look dense. This is an analogy for how the sincerity of the Buddha’s loving-kindness is thick and heavy. He looks down over the whole earth and the vitality it contains. This is just like the clouds hanging low, universally spreading and covering everything.”
“Thick clouds” means these heavy clouds have already gathered. The Buddha’s sincerity towards sentient beings is so thick and heavy. This means it is about to rain. It is the time when the rain is about to fall. This is like how the Buddha constantly observes sentient beings’ capacities, observing conditions to earnestly find the right time.
Like a cloud, “The Buddha’s loving-kindness is thick and heavy. He looks down over the whole earth”. Like a cloud spreading over everything, descending from the sky and covering the land, such is the love of the Buddha. It is universal, like clouds and rain falling over the whole world. as for “the vitality it contains”, the vitality of the earth relies on the rain and dew, the clouds and rain. “This is just like the clouds hanging low, universally spreading and covering everything”. When the clouds hang low, it is the time when the rain is about to fall.
“As if one cloud hold them up” is “an analogy for the Buddha’s reward-body with its impressive Marks and Characteristics”.
“As if one cloud hold them up: This is an analogy for the Buddha’s reward-body, with its impressive Marks and Characteristics. He manifested as a human. Heavenly beings and humans gazed at Him in awe. They can learn it, but never attain it.”
The Buddha’s reward-body has impressive Marks and Characteristics. He looked like a human being, and just upon seeing Him makes everyone happy. Heavenly beings and humans gazed at Him in awe. He had such an impressive appearance.
“They can learn it, but never attain it”. We are really want to learn this; can we become like the Buddha, replete with 32 Marks? If we do not have enough virtue, there is no way we can become His equals.
His appearance makes everyone happy upon meeting Him. For numerous kalpas, He has accumulated blessed affinities. With blessed affinities, when we meet Him, [we feel], “You and I seem to have an affinity”. “Seeing you, I feel so happy”. These are affinities from past lifetimes.
So, the Buddha’s dignified appearance can be learned but not attained by sentient beings. The only way is to earnestly engage in practice and form good affinities with all beings. Creating blessings and forming good affinities is what we must do. This is the path of transforming sentient beings. Now, we are all paving this path to transform sentient beings in the future.
So, “Though the Buddha is supremely honored, He still responds to all kinds of capabilities.” “Because He is kind and compassionate, sentient beings can easily get close to Him.” “This is like when clouds are hanging low and it looks like we can hold them up.”
Although the Buddha has attained Buddhahood, “He still responds to all kind of capabilities.” He has finished “seeking the Buddha’s Way, but He still not abandon sentient beings.” So, He comes to the world with one great cause and uses compassion to accommodate all of sentient beings’ various capabilities.
So, sentient beings can easily get close to Him. “This is like when clouds are hanging low and it looks like we can hold them up.”
It is like when the clouds seem to be so close that it seems we could embrace them.
They feel so near to us. This is like when we understand the Buddha’s true teachings. We feel so close to the Buddha’s True Dharma. Yet, for those who have limited capabilities, the Buddha gave provisional teachings.
“The Buddha upheld the truth while forming the provisional.” “He upheld the teachings of the true while expounding the Dharma with skillful means.”
Using the True Dharma, [the Buddha] draws near sentient beings Sentient beings’ capabilities are still limited, so He uses provisional teachings. He kept the True Dharma in His mind, but to teach sentient beings, He had to use the Five or the Three Vehicles. “He upheld the teachings of the true while expounding the Dharma with skillful means.”
When it came to sentient beings, there was nothing else the Buddha could do. He truly did everything He could.
So, this is “upholding the teachings of the true.” Upholding the teachings of the true has two meanings:
1. Teachings of transformation are for both inside and outside disciples.
2. Teachings of discipline are only for inside disciples.
1. Teachings of transformation are for both inside and outside disciples: This describes the Thatagata’s teachings of transformation given throughout His life. They can connect both with those inner disciples who have received the Way and with outside people living secular lives.
He leads them all to practice according to the teachings and escape from the sufferings of samsara. Thus the teachings of transformation are for both inside and outside disciples.
The first is “teachings of transformation.”
This describes the Tathagata’s teachings of transformation that He gave throughout His life. They “are for both.” “They can connect [with] those inner disciples who have received the Way.”
Those outside are ordinary people, worldly people to whom. He gave teachings Inside refers to His disciples who followed the teachings to engage in practice. This helped them free themselves from the suffering of birth and death [In this way], “Teachings of transformation are for both inside and outside disciples.” These are the Buddha’s teachings. For the inside disciples engaged in practice, He taught them discipline and the precepts. They must all uphold the precepts and engage in spiritual practice. This was how He taught the inside disciples. “This refers to the Tathagata’s teachings of all rules and etiquette.”
He upheld the teachings of the true:
2. Teachings of discipline are only for inside disciples.
This refers to the Tathagata’s teachings of all rules and etiquette, which are solely for those inner disciples who have received the Way. With these they can uphold the Dharma and achieve the sacred fruit. Thus, it says teachings of discipline are only for inside disciples.
Spiritual practitioners have rules and etiquette which are about our demeanor, conduct and the rules for coming in and leaving and so on. These are teachings for the inner disciples. “[They] are solely for those inner disciples who have received the Way.”
The previous teachings are universal while the latter are for spiritual practitioners that need to uphold the discipline and practice the Six Points of Reverent Harmony. [These are] the rules in the Sangha.
“With these they can uphold the Dharma.” Everyone must uphold the Dharma and achieve the sacred fruit, then we can quickly attain the same fruit as the Buddha.
“Thus, it says the teachings of discipline are only for inside disciples.” This discipline is a teaching for those inside. The Buddha made such great efforts, teaching the Dharma for 49 years. Even at this point it still required hard work and many kinds of analogies. He hoped that every one of us can realize that the cloud or the fog is right by our side.
However, we still view the true as false and are not yet very grounded [in our practice]. Everything depends on whether we can always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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