Explanations by Master Cheng-Yan
Subject: In Still Contemplation We Understand All Dharma (住靜思惟通達諸法)
Date: September.28. 2016
“With the common teachings, Bodhisattvas receive benefits and grow. Their wisdom is firm and solid. They understand that the Three Realms are illusory. With the unique teachings, Bodhisattvas receive benefits and grow. They abide in still contemplation, so their minds reach complete understanding of True Dharma.”
“Common teachings” and “unique teachings” have their differences; they differ in certain ways. Both start with great aspirations and great vows. Those with duller capabilities gradually proceed step by step, each in their own time. However the Buddha taught them, they would learn it step by step. Once they had learned it fully, they could then go among the people. This is called the “gradual teachings.”
Although they proceed step by step, by following the teaching methods of the Buddha, this process will also strengthen their wisdom so they understand the Three Realms are illusory. Common teachings and unique teachings are slightly different. Common teachings are like this, “I have formed aspirations, and my will to practice is firm and solid. I understand that all things in the world are illusory and impermanent. I do not only seek benefit for myself; I put the teachings into practice.” However, they do so at a slower pace.
As for unique teachings, these are “immediate.” They are not [gradual], but immediate. [Gradual] refers to dull capabilities, to taking it slowly. Immediate teachings are for sharp capabilities. So, they are called “unique teachings.” “Bodhisattvas receive benefits and grow.” They accept the Buddha-Dharma. After they understand these principles, their minds immediately calm down, and they enter into a state of calm contemplation, reaching complete understanding of the True Dharma. This teaching is already very profound; it deeply penetrates their minds so their minds can be calm and unmoving. They thoroughly understand the True Dharma.
The Dharma that the Buddha teaches is quickly accepted by those with sharp capabilities. They also form great aspirations and great vows. In using sharp capabilities to receive the Buddha-Dharma, their progress will far surpass that of Bodhisattvas of common teachings. With their cultivation of still contemplation, they reach complete clarity and purity; their minds will not waver. They are completely clear and pure. They form great aspirations to move forward and thoroughly understand the True Dharma. This is the unique teachings.
As we learn the Dharma, we must always be mindful. There is more than just saying, “I am always listening to the Dharma and researching the Buddha-Dharma. I am a famous scholar with a degree.” No, the most important thing is to put these teachings into practice. When we are hungry, if we only care to have knowledge of nutrition, and set up a banquet where others eat but we do not, in fact all we have is knowledge of nutrition, we ourselves will not absorb a [sufficient] amount of nutrients. So, we must understand the Dharma and put it into practice. Only then will we have a sense of being grounded.
The previous sutra passage states, “If any Bodhisattvas have firm and solid wisdom, understand the Three Realms and seek the Supreme Vehicle, they are called little trees and are able to grow.”
Only if Bodhisattvas wisdom is firm and solid can they achieve the state of Buddhahood and completely understand all things. Seeking the unsurpassed way is the supreme vehicle of the path to Buddhahood. In this way, they are little trees. Even if they receive gradual teachings, they are trees, and even little trees can grow big. So, we say that these are “able to grow.”
The next sutra passage says, “There are also those who abide in Samadhi and attain spiritual powers. In hearing that all phenomena are empty, they give rise to great joy, radiate incalculable light and deliver all sentient beings. They are called big trees and are able to grow.”
There are also those in Samadhi.
Samadhi is the cultivation of contemplation. When our mind is pure the wisdom of our nature of True Suchness will be fully present in our minds. If our minds are pure and no longer cover by ignorance, we will naturally radiate infinite light, the light of wisdom. We can radiate infinite light.
So, “[They] radiate incalculable light and deliver all sentient beings.” They use their wisdom to cover everything like dense clouds in the sky. When causes and conditions mature, they bring rain to moisten the earth. All plants and trees on the land receive moisture; all are able to receive the rain’s nourishment.
Next, I will explain to you [the meaning of] “unique teachings.” Yesterday, I explained “common teachings.” With the “unique teachings,” these Bodhisattvas “receive benefits and grow.” They abide in cultivation of still contemplation. They achieve this Samadhi and take it to heart, so “their minds reach complete understanding.” “In listening to the Dharma, they give rise to joy.”
These are the big trees that grow and benefit. “As this happens, it should also include the growth of small, average and great plants.” These are the unique teachings. Since their minds reached complete understanding, they take joy in listening to the teachings. If we completely eliminate our afflictions and clearly pave this path in our minds, then once the road is clear, we can walk on it. The landscape of our minds will bring great joy; we will see the landscape of our minds.
Then we are the big trees that grow and benefit. Take a bit tree, for example. Once it has grown, it still rewires moisture from the rain. If a long time passes without rain, the ground will be dry, and the tree will have difficulty in surviving. So, we must take the Dharma into our hearts until our nature awakens. This is the true source of the Dharma. When the principles of all things in the universe have been taken into our mind, then our own mind is the Dharma. Our own nature of True Suchness is the source of Dharma. Therefore, we must be very mindful; by cultivating contemplation and attaining complete understanding, we are the big trees.
Thus, “As this happens, it should also include the growth of small, average and great plants.” Once the big trees receive this moisture, in fact, the ground will also receive nourishment. So, when a big tree receives moisture, this should also include little trees as well as average and superior medicinal plants. All can receive this moisture.
“Principles adapt to heavenly beings and humans so they can gradually enter the Three Vehicles.” These principles of one appearance and flavor are the Dharma that universally adapts to heavenly beings and humans so they can gradually enter the Three Vehicles. Then the Three Vehicles gradually enter the One Vehicle, “and from the true they reach the ultimate.” “The three plants and two trees each improve and advance. They do their utmost to return from the provisional to the true.”
In this way, they move forward, step by step, from Bodhisattvas of the gradual teachings. Starting from the Five Precepts or Ten Good Deeds, they continue to the Four Noble Truths and the Twelve Links of Cyclic Existence. They understand the teachings of the Bodhisattva Vehicle and step by step accept the Buddha-Dharma. They also start forming aspirations to advance. So, with teachings for heavenly beings and humans, we will have an affinity with the Buddha. The causes and conditions of the Dharma lead us to slowly enter the Three Vehicles.
We form aspirations to engage in practice. Understanding the illusory nature of this world, we do not have thoughts of desire and do not cling to this world. So, we slowly approach the path of spiritual practice. From the Small Vehicle Dharma, we gradually reach the True Dharma of the One Vehicle, until finally arriving at the ultimate state. This is our process of spiritual practice.
“The three plants and two trees each improve and advance.” Each had their way of accepting the Buddha-Dharma. This is very exceptional. When we look at their capabilities, they receive much benefit. This is called improving and advancing.
They receive great benefit. “They do their utmost to return from the provisional to the true.” They understand the past Dharma was provisional, but they are able to return to the True Dharma. This is a road; we must put our efforts into walking it.
We do not need to fear a slow pace, only not taking the first step. If we are willing to take a step forward and be diligent with every step, then even with gradual teachings, we will improve.
“There are also those who abide in Samadhi and attain spiritual powers”. This means “There are those of great capabilities”. To abide in Samadhi is to cultivate contemplation. People like this “abide in Samadhi and can manifest spiritual powers and the power of wisdom”.
Their minds are already settled and in a state of pure and undefiled Samadhi. Samadhi means to have right understanding, right views and right thinking. Our mind is not affected by external things, and we can fully eliminate our own ignorance. So, we “can manifest spiritual powers and the power of wisdom”.
In this way, we can truly go among people and shine the great light of our hearts. As for the [concept of] “Samadhi”, let us mindfully seek to understand. What does this mean?
Sitting here with closed eyes is not the only definition of meditation. Samadhi is a state of concentration, so we sometimes talk about [right] concentration. It is to very calmly contemplate, to consider things with a tranquil mind.
“Abide in Samadhi: This refers to meditation, to considering things with a tranquil mind. The old translation was cultivating contemplation. It is the power to recognize illusiveness from emptiness. This is like how Bodhisattvas who teach and transform sentient beings have the Fourfold Fearlessness”.
Our mind must constantly be very calm, unaffected by outside afflictions and ignorance. If our resistance to stress is low, we quickly become overburdened and a very anxious state of mind emerges. We cannot be like this. We must have courage.
Bodhisattvas must have great strength. If we do not have strength, how can we take on the burdens of sentient beings? So, we must be full of wisdom and courage. Only then can we earnestly walk this path of spiritual practice. Thus “It is the power to recognize illusiveness from emptiness”. We first realize that everything is empty, that everything is illusory and impermanent. Only in this way can we awaken to the illusory appearance of all things. This illusory appearance requires the accumulation of many conditions before it can come into being. So, these are the principles we must learn.
The appearances that we see and the sounds that we hear are all types of illusions. Thus our minds must be very calm and we must understand external appearances. We must engage in internal cultivation. In the same way, Bodhisattvas who teach and transform sentient beings have four kinds of fearlessness.
“Bodhisattvas have the Fourfold Fearlessness. 1. Retaining and upholding without forgetting, they are fearless in expounding the Dharma.
2. Completely knowing the joy of all Dharma, as well as the capabilities, desires, natures and minds of all sentient beings, they are fearless in expounding the Dharma.
3. Skillful in answering questions, they are fearless in expounding the Dharma.
4.Able to sever doubts, they are fearless in expounding the Dharma.”
The first is “Retaining and upholding without forgetting, they are fearless in expounding the Dharma”. They retain all teachings and cultivate all goodness. When we hear the Dharma, we must not ever forget it. We must cultivate all goodness and go among people fearlessly. Thus, “Retaining and upholding without forgetting, they are fearless in expounding the Dharma”.
The second is “completely knowing the joy of all Dharma as well as the capabilities, desires, natures and minds of all sentient beings”. This is what we must understand in sentient beings. Then we are “fearless in expounding the Dharma”.
We must first understand sentient beings’ habitual natures and their needs. Only then will they accept what we give them.
The third is, “Skillful in answering questions, they are fearless in expounding the Dharma”. Sentient beings raise difficult questions. They know the Dharma is this way or that, but they want to test you. You must have that [spirit of] “retaining and upholding all teachings” and not forget these principles. We must adapt to sentient beings’ habitual tendencies.Whatever they ask, we must thoroughly answer them. So, “Skillful in answering questions, they are fearless in expounding the Dharma”. Bodhisattvas must be replete with this ability. The fourth is, “Able to sever doubts, they are fearless in expounding the Dharma”. This is like a doctor taking a patient’s pulse or doing a physical. We must understand what the symptoms are. After we accurately determine the symptoms, we prescribe medication. Then the patient can be saved. Thus, “able to sever doubts” means that if we are hesitant ,it is hard to prescribe medicine. If we are hesitant in handling affairs, it will be difficult to accomplish tasks.
So, whether Bodhisattvas are teaching the Dharma or handling tasks, we must have this decisiveness. We must be very clear about things; [we must have] this kind of wisdom. Thus, we are fearless in expounding the Dharma. These are the four qualifications of a Bodhisattva.
“In hearing that all phenomena are empty, they give rise to great joy”. This means that “When they hear it taught that the nature of all phenomena is empty and still, within their minds is a clear awakening”. Their minds are very clear and they can awaken. In this way, they are very joyful.
When people listen to the Dharma,if they have great capabilities, they will understand as soon as they hear it. All phenomena are empty. All phenomena are empty and all appearances are illusory. They hear this and immediately understand. As such, their minds are clear and awakened. They clearly understand and are awakened. Thus they are very joyful.
This means that “These Bodhisattvas’ wisdom is the same as the Buddha’s wisdom.” Bodhisattvas with sharp capabilities have wisdom that already approaches the state of Buddhahood. It is on the same level as the Buddha’s wisdom, so “Their principles are on par with the Buddha’s.”
They basically understand these principles and thoroughly comprehend the Buddha’s teachings. “They thoroughly realize the great path.” They have opened their hearts and have understood. So, “With complete understanding of the Buddha’s state, they attain Dharma-joy and ascend to the first ground.”
They already have understanding in their minds, so they are constantly in a state of Dharma-joy. The first ground is the ground of joy. At this time, they understand the Dharma that the Buddha taught. So, they have reached the ground of joy.
There is a passage in another sutra that states, “Through great Bodhi they skillful attain comprehension. Their awakening is equal to the Tathagata’s, with complete understanding of the Buddha’s state. This is called the ground of joy.”
We are very joyful in hearing so much Dharma. In hearing that all phenomena are empty, they give rise to great joy.
This means that because they have understood, they “radiate incalculable light and deliver all sentient beings.”
Light represents wisdom; they captivate sentient beings with wisdom. Our wisdom can transform sentient beings, so, “This is called radiating light. The radiance wisdom is manifold, hence it is said to be incalculable.”
Wisdom is not only expressed in one way. This wisdom is infinite and incalculable. So, they are called big trees “and are able to grow.” This is an analogy for the Bodhisattvas who receive immediate teaching, great Bodhisattvas of the immediate teachings. It says, “They illuminate the trichiliocosm” because Bodhisattvas have fully experienced and understood all. So, “They illuminate the trichiliocosm [and] quake the earth in six ways.”
It says that they illuminate the reichiliocosm, quake the earth in six ways, manifest bodies of outstanding appearances, transform within the Six Realms and respond simultaneously in all directions. They reveal the Five Spiritual Powers, thrice turn the Dharma-wheel to give teachings and even manifest the Eight Aspects of Attaining Buddhahood to transform all sentient beings. Thus, they are called big trees that receive benefit and grow.
This is the wisdom of the Bodhisattvas. Their light illuminates the earth, and they shake the earth in six ways. They “manifest bodies of outstanding appearances, “transform within the Six Realms and respond simultaneously in all directions.”
The grounds of Bodhisattvas’ minds have already been shaken. They know and understand that the Dharma has always been like this. This kind of Dharma is able to shake the earth in six ways. They actualize the Six Paramitas in all actions; they have already taken this to heart.
“They reveal the Five Spiritual Powers, thrice turn the Dharma-wheel to give teachings and even manifest the Eight Aspects of Attaining Buddhahood.”
This is the Buddha’s process of spiritual practice. With the Eight of Attaining Buddhahood, [these Bodhisattvas] came to the world to “deliver all sentient beings. Thus, they are called big trees that receive benefit and grow.”
So, we must put effort into being mindful and “radiate incalculable light to transform all sentient beings. In the Introductory Chapter the Buddha radiated light from between His eyebrows, [illuminating] 18,000 lands, and the earth quaked in six different ways.
I hope that the ground of everyone’s minds quakes so they can accept the Buddha’s teachings. Thus, we must make good use of the Buddha-Dharma for this world and put earnest effort into always being mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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