Explanations by Master Cheng-Yan
Subject: The Dharma Cools the Raging Skandhas (五陰盛苦聞法清涼)
Date: August.25. 2016
“Sentient beings face the raging Five Skandhas. Skandha means covering, because they can cover our true nature. They fiercely bind us so it cannot manifest. Raging afflictions cover our nature. All sufferings are found in the Five Skandhas. As the Five Skandhas aggregate, suffering rages.”
Why do sentient beings suffer? Because of the raging Five Skandhas.
Skandha means covering. Form, feeling, perception, action, consciousness are the Five Skandhas. The Five Skandhas bring afflictions. When we see external conditions of every form and color, we either desire them or hate them or suffer from not getting what we crave, etc. This is all because of “form”. When there is form, we naturally have feelings, and these feelings truly cause us many afflictions. If we are unable to eliminate the afflictions, they will cause us to take action. When we act, when we take action, we create karma.
It is our perception that drives our body and mind to take action. Of course, for the skandha of action, there is another aspect, which is the subtle and intangible changes, the changes of time, the changes of the world, the changes of material objects, the changes of our body and so on. All these are very subtle and intricate changes.
Thus we face birth, aging, illness and death, and formation, existence, decay and disappearance, and arising, abiding, changing and ceasing, the changes within our minds. These are all very subtle and intricate. These are all called Skandhas.
Skandhas can also be called aggregates. Aggregate means collection. We just talked about form, feeling, perception, action, consciousness. These are the Five Aggregates. As these five are aggregated, they are also called the Five Skandhas. Thus, they cover and accumulate, so it is said they “can cover our true nature.”
As long as these afflictions exist, our nature of True Suchness will be covered by them. Once we are covered, “They fiercely bind us so it cannot manifest.” Being fiercely bound is like flames suffocating us. What is it that cannot manifest? Our nature of True Suchness. Everyone’s nature of True Suchness has been covered with these layers upon layers for countless kalpas. Afflictions have accumulated layer upon layer, covering us as if we were smothered by the heat. The raging of the Five Skandhas refers to how “raging afflictions cover our nature.” So, we create many sufferings.
“All sufferings are found in the Five Skandhas.” “As the Five Skandhas aggregate, suffering rages.” If we wish to engage in spiritual practice we must know these principles very clearly.
The previous sutra passage states, “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.”
The sun’s rays are so hot, as if it is fiercely binding us. These fires that bind us completely are an analogy for deviant thoughts, views and teachings. These give us many incorrect concepts and ideas.
If sunny, cloudless days continue for months and years on end, the scorching heat will continue to build up. But once there are dense clouds, “thick clouds [that] hang low and spread,” the thick clouds will cover the sunlight, and the earth will be cooled and refreshed. Anywhere on earth, one would feel “as if one could hold them up.” This is the feeling in our minds.
Next it says, because dense clouds cover everything and the thick clouds hang low and spread, “Their rain falls universally and equally everywhere in all four directions. The streams of rain are infinite, so that the spread of land has ample nourishment. Their rain falls universally and equally.”
This rain falls equally on all.When the earth faces a drought, plants, trees and forests need rain, as do rivers and streams.
This is especially so at the present;, our reservoirs are in need of water.What we hope for most is that the reservoirs will have enough water to supply our daily water needs so people will not need to worry.
This requires that the “rain falls universally and equally”.This is like how the Buddha teaches the Dharma.“He expounding the Dharma is like rain.”The Buddha’s teaching is like a timely rain.“It is given to all equally.”
When it rains, whether on the high mountains, flat plains or the great sea, the rain falls on everything equally.
“Everywhere in all four directions.” Means that in the east, west, south and north, as long as the conditions are right, such as atmospheric pressure and other factors, it will naturally rain.
In terms of the Buddha-Dharma, when causes and conditions are ripe, the Buddha comes to this world to teach the Dharma allowing it to spread in all directions.
So, it says, “everywhere in all four directions”.
“All four directions” is an analogy for the Ten Abiding Conducts, Ten Practices, Ten Dedications and Ten Grounds.
It means that after we understand the Buddha-Dharma, we must begin our spiritual practice.We must start with the “ground of joy,” then advance in this way, step by step, until we reach the “ground of blazing wisdom”.
There is this bright sunlight, but also clouds.
It is bright, but there are clouds of compassion.
This is the world of the mind.
“All four directions” indicates that practicing the Bodhisattva-path begins with aspiring to have the abiding conducts, then aspiring to have the practices, aspiring to have the dedications of merits and so on to reach the grounds of freedom.Each has ten stages, so they are called the four Tens; this is the meaning of “all four directions”.
“The streams of rain are infinite,”.The rain keeps falling down in streams.Looking at the rain, it appears to come down in lines.
“Streams” describes the rain’s appearance.
The rain falls to the ground, spreading widely over mountains, rivers and land in incalculable amounts.
So, “The streams of rain are infinite.”
“The streams of remain are spread over vast areas in incalculable amounts. The sweet rain falling from the heavens nourishes the earth and brings moisture to all things.”
During a drought, we hope and pray for rain, sweet rain falling from the heavens, in order to moisten the land and “bring moisture to all things”.This way, all things will have moisture and water.So, “The spread of land has ample nourishment. The speed of land” refers to “the home of the mind”.
The spread of land means open and spacious land.In any country, the spread of land is a country’s territory.Here, it should refer to the land, to all the land in the world, which is like the home of sentient beings’ minds.
If everyone in the world could be of one mind, what mind would it be?A mind of kindness.
We all share this kindness.Overall, this indicates that in this world, people’s hearts are united.This refers to how “Sentient beings return to their nature like the land [receiving nourishment].”
The spread of land has ample nourishment:
The spread of land refers to the home of the mind.Sentient beings returning to their nature is like the land receiving nourishment and moisture that reaches every inch.This is like the spread of land having ample nourishment everywhere.
Everyone has the same nature of True Suchness, but we bring much ignorance and habitual tendencies with us.
The Buddha-Dharma [is taught] in hopes of being like rainwater moistening the land, helping everyone accept virtuous Dharma and allowing our minds to return to t heir nature, to our nature of True Suchness.This is like the earth receiving rainwater, allowing all things on earth to be moistened.
Everyone can receive the Dharma.It “reaches every inch”.As long as there is moisture in the earth, naturally all things will be “like the spread of land having ample nourishment everywhere.”Then all things on the land can each flourish luxuriantly,Then all things on the land can each flourish luxuriantly.
This requires that the world is in balance. The Buddha-Dharma [is expounded] to balance sentient beings’ minds, to transform evil into good. How do we transform a mind which is dried out and bound fiercely? This is why when the Buddha came to this world, He taught the Dharma with the Eight Tones and the Four Kinds of Unobstructed Eloquence, unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joyful eloquence. These are the Buddha’s Eight Tones and. Four Kinds of Unobstructed Eloquence.
“With the Eight Tones and Four Kinds of Unobstructed Eloquence, He responds universally to all kinds of capacities. All beings who listen to the Dharma with attain Buddhahood. Thus it says, The spread of land has ample nourishment”.
As long as we have the chance to receive the Buddha-Dharma, we will all be able to unlock our nature of True Suchness. We must work hard in our spiritual practice and go through the four Tens, the Ten Abiding Conducts, Ten Practices, Ten Dedications and Ten Grounds. This requires us to practice very mindfully.
By practicing like this, we “will attain Buddhahood”. The Buddha has Eight Tones to His voice with which He can spread the Dharma over the land. The first tone is a beautiful tone.
“The first of the Eight Tones: A beautiful tone. This means that though all heavenly beings, Two Vehicle practitioners and Bodhisattvas each possess pleasant voices, none have sufficiently beautiful tones. Only the Buddha’s tone of voice is never tiresome to those who hear it so they can enter the wondrous path. This is called a beautiful tone.”
“Though all heavenly beings, Two Vehicle practitioners and Bodhisattvas each possess pleasant voices”, they are still not good enough. They still do not have a beautiful tone. Only the Buddha’s tone of voice “is never tiresome to those who hear it”. When the Buddha speaks, people never tire of listening to it. So, “They can enter the wondrous path”. Those who hear the Buddha’s teaching will naturally take it to heart.
The second tone is a soft tone. No matter how stubborn sentient beings are, upon listening to the Buddha’s voice, their hearts are softened and they are touched and transformed by the Buddha. This is because of “the Buddha’s compassion”. Because the Buddha’s mind is one of compassion and kindness, His voice naturally “adjusts skillfully to all situations”.
“The second of the Eight Tones: A soft tone. This refers to how, with the Buddha’s compassion, the sound of His voice skillfully adjusts to all situations. It helps all who hear it give rise to joy so they can all give up their stubbornness.”
As soon as the Buddha’s voice is heard, “It helps all who hear it give rise to joy so they can all give up their stubbornness”. Even very stubborn sentient beings will be happy and let go of their stubbornness. They will soften and give up their stubbornness. That is why it is called a soft tone.
The third is a harmonious tone. This means that the Buddha always abides in the Middle Way “with wondrous understanding and peacefulness”. His tone is elegant and appropriate, “able to help those who hear it harmonize their thoughts”.
The Buddha always abides in the Middle Way of wondrous existence and true emptiness. He has “wondrous understanding and peacefulness”. No principles pose any trouble for the Buddha. His tone is elegant and appropriate, just right; He speaks the appropriate words, making no indiscreet remarks. “[This is] able to help those who hear it harmonize their thoughts”. The Buddha’s voice enters our minds and our consciousness, completely harmonizing them. “Thus, it is called a harmonious tone”
The fourth is a respectful and wise tone. This refers to how the Buddha’s virtue is very honored, very lofty. “His wisdom is clear and penetrating”. The Buddha’s wisdom is very clear and penetrating. “Thus, His tone helps those who hear it to be respectful and open up their wisdom and understanding”.
Everything the Buddha says is respected by all. The Buddha’s virtue can subdue all sentient beings. So, sentient beings who listen to the Buddha’s voice naturally give rise to respect and thus “open up their wisdom and understanding”.
Everyone who listens to the Buddha will naturally follow His voice, unlock their own wisdom and realize the principles. So, this is called a respectful and wise tone.
“The fifth is a non-effeminate tone. This refers to how the Buddha’s Surangama Samadhi gave Him the virtue of a great hero. The tone of His voice is gentle but powerful. It helps all who hear it have respect and awe. Mara and heretical practitioners are all subdued by it”.
In the morning recitation, we see in the Surangama Mantra, the “great here with great power.” It indicates that the world-Honored One has the virtue of a great hero. Therefore, His voice is gentle but firm, very gentle, but very powerful and firm. It is not the tender voice of a female. It is not; He had a non-effeminate tone which is able to helps all who hear it have respect and awe. Mara and heretical practitioners are all subdued by it.”
Such a gentle yet powerful tone will tame even Mara and heretical practitioners.
The sixth is an unerring tone. This refers to the Buddha’s perfect wisdom that illuminates all without obstructions. Thus His tone is “meticulous and truthful,” without any errors. “It helps those who hear it to each attain Right Views.”
When the Buddha is about to speak, [His words] have passed through His perfect wisdom. He understands all principles without obstruction, so He is meticulous and careful; everything must undergo careful consideration. What kinds of capabilities are suited for which kinds of Dharma? The Buddha is very carefully of this. He is vigilant in His understanding of the truth, the True Dharma, so the words He speaks are unerring, with absolutely no deviation or error.
“It helps those who hear it to attain Right Views.” There who hear it will not deviate and will attain Right Views. Thus, it is called an unerring tone.
The Seventh is a deep and far-reaching tone. The Buddha’s wisdom is unfathomably deep, extremely deep. “Thus, His tone sounds close even if He is distant. It reaches all in the ten directions. The volume is not too loud for those who are near and not too soft for those who are far away. It contains the deep principles of His realization.”
The Buddha’s voice is unobstructed by distance. Those who are near Him hear His voice as very gentle and appropriate. It is very agreeable and gentle. His voice is always like this. “It reaches all in the ten directions. People in all ten directions could hear Him.
So, “The volume is not too loud for those who are near and not too soft for those who are far away. It contains the deep principles of His realization.”
Every sentence that everyone heard was the same; they all knew these were profound principles.
The eighth is an inexhaustible tone. This refers to “the Tathagata’s inexhaustible vows and actions. He abides in the inexhaustible Dharma-treasury. Thus, with His tone, as those who hear search for the words’ meaning, they find it is boundless and inexhaustible. This is an inexhaustible tone.”
This means that the Buddha. With His actions and his strength of vows, has walked this long and distant path. He cultivated the Ten Abiding Conducts, Ten Practices, Ten Dedications and Ten Grounds. He practiced continuously, lifetime after lifetime. His wisdom is like an infinite Dharma-treasury completely stored in His mind and in His ninth consciousness, which is the pure, undefiled Buddha-consciousness of True Suchness.
Therefore, when He speaks, “Those who hear search for those word’s meaning. Those who hear Him search mindfully for the meaning and follow these words. His words are like a path. “The sutras are a path; this path is a road to walk on. His teachings have already become principles we must mindfully search for these principles, we must mindfully search for these principles, must “search for these words’ meaning,” search for the meaning contained in His teachings. We will find it is boundless and inexhaustible. The meaning is truly profound. This is the inexhaustible tone.
In summary, the Buddha-Dharma is very profound. The Buddha’s voice alone possesses so many tones that can penetrate our minds and guide us to take the road we must walk on. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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