Explanations by Master Cheng-Yan
Subject: Abiding in Spiritual Powers Never to Retreat (安住神通轉不退輪)
Date: September.19. 2016
“If we can abide in a state of impartial loving-kindness, we can give joy to all sentient beings and then expound the Dharma for them to enable them to abide in Samadhi and wisdom.”
When we practice and listen to the Dharma, what we continuously want to learn is all virtuous Dharma. We clearly understand all virtuous teachings, but can the Dharma really abide within our hearts? We must not just have the Dharma in our heart, we must also accept the view of equality, this equal compassion for all.
“[We] can abide in a state of impartial loving-kindness.” That is, in this world of turbidities, when we listen to the Dharma, we can awaken this mindset within ourselves. Our nature of True Suchness is like a lotus flower and remains undefiled by what is around it. It is intrinsic in everyone. This is loving-kindness, the impartial mindset of loving-kindness. This is our nature of True Suchness in which we must peacefully abide.
“We can give joy to all sentient beings.” This place where the Five Destinies coexist, this world, is full of suffering. We [live] in this place filled with suffering; Bodhisattvas arise due to sentient beings’ suffering.
What suffering sentient beings need is happiness. How can they find happiness amidst suffering? They need Bodhisattvas to bring forth their unconditional loving-kindness and create blessings for all people.
In our human world, we constantly see many places where suffering abounds. [There are for example] seniors living alone. The world’s population is aging, and the elderly are living longer and longer. Some of them are taken by their children and put in senior homes. Are they happy in senior homes? Every day they live with other seniors of all kinds of temperaments. They pass all their days like this. They are not happy, because they all have different personalities yet have to live together. They are all already old, and each has his or her own disposition.
So, I am sure that this kind of lifestyle does not make them happy. Those elders living alone suffer even more. Some are old and ill. For some of them, even though they live in populated areas, their homes are full of garbage and dirty things. When we take on cases like these, our Bodhisattvas will mobilize immediately to clean these elders’ houses for them. Then they will also help them wash their bodies. After the volunteers help them clean up, they begin to visit them often. This is a way that they can turn their sad life of suffering into a happy one.
Even though it is not the same as living happily together with their children and grandchildren, at least these old people can feel human warmth. It is in this way that we can fully exercise our unconditional loving-kindness and our universal compassion. In order to serve others with all our strength, we must have impartial loving-kindness while also “giving joy to all sentient beings.”
With any sentient being, any person who experiences sorrow and suffering, we want to give them joy. Though the joy will not last for long, once we “have relieved them from suffering,” we can “then expound the Dharma for them.”
The volunteers will go and chat with them and think of ways to help them open their hearts. If they had resentments from the past, they use the concept of cause and effect and many other methods, telling them stories about others whose lives are more difficult than theirs. They gradually guide them so that they have the Buddha and the Dharma in their heart so that they can gradually guide them to come out and spend time with other people.
“Come do recycling work! You will have company. Otherwise you just stay home bored all day. Come, let’s go out.”
We can see many elderly in the cities.There was an old woman in her 60s or 70s.She has children, but they have all left.Her temper is also not so good, and she lives alone.
One day she had a minor stroke, and one side of her body was paralyzed.She did not know how to take care of herself in her daily life, which left her feeling helpless.In the past, she had also not gotten along well with her neighbors.
One day, Tzu Chi volunteers found out about this old woman; she never left the house, so they went to see her.They realized that the old woman had a stroke, so they took her to see a doctor and continued to care for her.
Later, they gradually brought her out with them and told her that doing recycling can be a kind of physical therapy, and she would have company too.
From then on, she began to do recycling.She goes all over the place to collect recyclable boxes or cartons, which she flattens and drags along one by one.She knows that the earth needs to be cared for, and by doing recycling work, the money she raises can also save people.The work also provides her physically therapy. It allows her to go out and interact with people, and she has the company of a group of Bodhisattvas.A single activity has given her numerous benefits.
She is happy, and now she goes out by herself.She starts before daybreak, collecting and dragging back cartons of all sizes.Then she begins to cut them with scissors, and she presses them with her hands.What a good method of physical therapy!
Out Bodhisattvas “expounded the Dharma” for her “to enable [her] to abide in Samadhi and wisdom”.We help those in suffering to be able to abide in Samadhi and wisdom, enable them to achieve that determination.Thus, they too can do work that benefits the world.They have Bodhisattvas as their companions and live a meaningful life.This is also a way [to help them].When we learn the Buddha’s Way, we must put our hearts into benefiting others.
The previous sutra passage tells us,
“Those Buddha-children who focus on the path to Buddhahood and constantly practice compassion know that they will attain Buddhahood; they are determined, without doubts. They are the little trees.”
The path to Buddhahood is in our daily living.
Isn’t everything I just mentioned the Dharma?
In order to become Buddha-children, we must comprehend the Buddha’s intent.
The Buddha’s intent is loving all sentient beings and regarding them as His only child.
He focuses on sentient beings’ bodies and minds.
Thus, we “focus on the path to Buddhahood”.
This is our path, which is the Bodhisattva-path.
“[They] constantly practice compassion” [and] “know that they will attain Buddhahood.”
We are very certain of ourselves as we walk the Bodhisattva-path care for sentient beings.
This is our mission.
So, we “are determined, without doubts”.This is the method we use to give.When we see sentient beings able to be saved, we are joyful.What is there to be doubtful about?These are the results, the fruits of our giving.
There is nothing to doubt.
“They are the little trees.”This is the seed we have.This Bodhi-seed has sprouted.The Bodhi-seed has already gown into a little tree.
This is what we must work hard for.
The seeds are being nourished by the Dharma-rain, and they have grown into little trees.
We do not doubt this, and since we have no doubts, we are “those who abide in spiritual powers, and turn the non-regressing Dharma-wheel [to] transform countless millions of sentient beings. Bodhisattvas such as these are the big trees”.
This sutra passage enable us to further understand that since our minds have now settled, we “abide in spiritual powers and turn the non-regressing Dharma-wheel”.
Those who abide in spiritual powers, and turn the non-regressing Dharma-wheel:
They peacefully abide in the spiritual powers of Bodhisattvas.
They can turn the non-regressing Dharma-wheel of all Buddhas.
“Spiritual” refers to the mind and spirit.
With calm minds we can reflect things.
We can hold on to the memories of past lives,each in clear detail according to our power of concentration, without any hindrances. This is a spiritual power.
This means we have taken the Dharma [to heart] and are “peacefully abiding in the spiritual powers of Bodhisattvas”. We are firmly settled and with the Dharma we abide in the spiritual powers of Bodhisattvas. We take the Dharma to heart, form great aspirations and make great vows. We have made vows to walk on the Bodhisattva-path; the little trees already formed great aspirations. We have begun to abide in spiritual powers and “turn the non-regressing Dharma-wheel of all Buddhas”.
Since we have given rise to spiritual powers, naturally the wheels will turn. What are spiritual powers? It does not mean being able to fly in the sky or travel deep within the ground. With true spiritual powers, “spiritual” refers to the mind and spirit.
Don’t we constantly say this? “This person’s mind and spirit are not settled”. Now, we must achieve the state of Samadhi by calmly settling our minds.
So, “spiritual” refers to the mind and spirit. We must unify our mind and spirit; our mind must not be scattered, then naturally “With calm minds we can reflect things”. If our minds can be very settled, they will become like a mirror. Not only will we see things clearly, we can understand the principles behind them. When people are doing something, we ask, “Can this be done? Can we do this? Is this a good thing, or a bad thing?” We will be able to discern this very clearly. The principles will be very clear to us. With what we see with our eyes and the sounds we hear, we will be able to keep a calm mind and distinguish right from wrong. Hence, “With calm minds we can reflect things. We can hold on to the memories of past lives”. We often hear of Tzu Chi volunteers who seek to improve by revealing their past mistakes. “In my life in the past, some of the Faith Corps members say, “I used to ‘specialize’ in vice”. What vices did they have before? They would be drunk every day. They would abuse their wives and children, be unfilial to their parents, betray their friends, or do all kinds of bad things to themselves. They committed many wrongdoings.
“After living this way in the past, because of the Dharma, I transformed my mindset. The Dharma turned the wheels of my mind. Now, in my current life, I am diligent, and for my life in the future, I have decided…”. This is “holding on to the memories of past lives”.
We become responsible for ourselves.Whether we formed aspirations or led a life of mistakes in the past, we must definitely be accountable to ourselves. So, “We can hold on to the memories of past lives each in clear detail, according to our power of concentration”. If we can understand our past and even the reasons why we joined this group of Bodhisattvas, or how we formed our aspirations, by “maintaining our original aspirations, we will surely attain Buddhahood”. We must not forget our initial aspirations. This too is “holding on to memories of past lives”.
If we can be like this, our minds will be focused; our minds will be settled. This strength enables us to always move forward, “without any hindrances”.
As long as we have the resolve, what can hinder us? There are no hindrances. “This is a spiritual power”. This is called having spiritual powers.
Next, it states, “[They] transform countless millions of sentient beings.”
“[They] transform countless millions of sentient beings: They all give rise to the unsurpassed Bodhi-mind. This unsurpassed Bodhicitta is the vow to attain Buddhahood. The vow to attain Buddhahood is the resolve to transform sentient beings. The resolve to transform sentient beings is the resolve to take in sentient beings so they can be born in places with Buddha-lands”.
“[They] transform countless millions of sentient beings. They all give rise to the unsurpassed Bodhi-mind”.
It is from our Buddha-mind, our nature of True Suchness, that we journey to this world on the Dharma. We have already come carrying our karma with us. Now, we begin to again learn the Buddha’s Way and form aspirations once more to awaken our Buddha-mind and love and protect all beings in the world. This is the Buddha-mind, the unsurpassed Bodhi-mind. We must not only form aspirations but must also make vows; we “vow to attain Buddhahood”. We are willing to once more return to [our nature] to reach the state of Buddhahood. This is the resolve to transform sentient beings.
If we want to attain Buddhahood, we must first transform sentient beings. So, “The resolve to transform sentient beings is the resolve to take in sentient beings so they can be born in places with Buddha-lands”.
For deluded sentient beings, we must guide them earnestly and help them to accept the Dharma.When they understand the Dharma, in the future they can be born in places with the Buddha-Dharma.
It is in places with the Buddha-Dharma that we can continue to have the causes and conditions to accept the Buddha-Dharma.
For the time being, the Buddha taught us to go among people and create blessings in order to spread the Dharma among people and enable them to accept the teachings. [Then], with these cause and conditions, in future lifetime they too can be born in places with Buddha-Dharma. This is the reason we must transmit the Dharma.
“These are great never-retreating Bodhisattvas who attain realizations from immediate teachings. Thus they can widely transform countless sentient beings.” So, they “transform countless millions of sentient beings.”
These are Bodhisattvas who attain realizations from immediate teachings. These are Bodhisattvas with great capabilities, who can attain realizations immediately; they understand as soon as they hear the teachings. Whether they are lay Bodhisattvas or monastic practitioners, when they listen to the Buddha’s principles, they can comprehend the Buddha’s intent, that we form great aspirations and make great vows.
The Buddha said that all humans are equal, for everyone has Buddha-nature. Even if lay Bodhisattva-practitioners, can also attain the faith of great never-retreating Bodhisattvas. These are realizations from immediate teachings; they can accept the Dharma very quickly.
“Thus they can widely transform countless sentient beings.” in the Philippines alone, at our Tzu Chi campus there, there is an eye clinic, a free clinics specializing in ophthalmology. For the last seven years, we have operated on more than 50,000 patients, helping people who are already going blind to regain their eyesight. Whether cataracts, eye tumors, detached retinas or patient in need of a transplant, we can treat them all. See, our free ophthalmology clinic alone has helped so many people.
So many people had been saved. Feeling grateful, they get involved in recycling or become regular donors. Thus, [our volunteers] give with love.
So, they “transform countless sentient beings.”In just one place through one actions, they have transformed so many people. Think about it, all over the world, how many people are saving others? How many people have been transformed?
“Have relieved them from suffering, [Bodhisattvas] then expound the Dharma for them”, thus turning the wheel of their minds. See, this is the [power of] the Dharma.
“Bodhisattvas such as these are the big trees.” Bodhisattvas such as these are willing to go among people to give, and they work in unity and harmony to pave a path of love. “Their strength is great, and they provide extensive protection and benefits. Thus they are called big trees.”
Bodhisattvas are like the big trees. Big trees extend out like this with their leaves and branches growing outwards. Do you know many people a big tree can keep cool under its shade? This is saying that, this passage is explaining that, “The big trees receive nourishment.”
Such a big tree is able to grow on the land with extensive roots, branches and leaves because it is nourished by the Dharma-rain.
A bid tree can absorb a lot of rainwater. This is similar to Bodhisattvas with great vows who can accept many great teachings.
“The big trees receive nourishment.” “With the measure of Bodhisattvas they realize ultimate reality.” They have accepted the Buddha-Dharma and put it practice, so they are “replete with the use of inconceivable virtues.” The virtues they have cultivated within are manifested outwardly to be put to use. “They abide in spiritual powers and turn the non-regressing Dharma-wheel.” This happens “in the span of a single thought.” With a thought, we take the Great Dharma to heart. “They can guide and benefit all sentient beings in the ten directions.” Thus, they are liked to big trees.
They are like big trees. In learning the Buddha’s Way, we must be like Bodhisattvas who attain realizations from immediate teachings, who have great capabilities. When we are able to accept the Dharma like this, we can engage in great practices and benefit sentient beings in the world.
So, we must “abide in a state of impartial loving-kindness.” We must also give joy to all sentient beings. When they see the Dharma we share with them, they are very happy and are able to accept and make us of it to enable them to abide in wisdom and Samadhi.
In summary, the power of love lies in our minds. So we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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