Explanations by Master Cheng-Yan
Subject: Buddhahood through Practicing and Learning (漸漸修學悉當成佛)
Date: October.03. 2016
“The practices of the One True Vehicle are the Bodhisattva-practice. All of the good deeds and precepts of the Human and Heavenly Being Vehicles are the Bodhisattva-practice. Must one enter Samadhi on a high cliff, or sacrifice one’s life to a tiger? Advancing through diligent practice and learning of the Six Perfections are the Tathagata-cause.”
That is to say, the practices of the One True Vehicle are the Bodhisattva-practice. The Buddha gave so many teachings, developing the Five Vehicles and the practices of the Three Vehicles. The teachings were so numerous and varied. With both the Great and Small Vehicle Dharma, everything the Buddha gave us is encompassed by the One Great Vehicle Dharma, which is the Bodhisattva-practice.
No matter how many teachings He gave, of course, the Ten Good Deeds and Five Precepts are fundamental for all of us. Although these are limited teachings, they are still the best method for managing affairs in this world. In this world, if people can let things go, they can concentrate on spiritual practice. They will be Hearers and Solitary Realizers. Although they are without familial entanglements, they focus only on their own spiritual practice, removing ignorance and eliminating afflictions and delusion. They only seek to awaken themselves.
What the Buddha was hoping for was for everyone to open their hearts, eliminate afflictions and, with a pure and undefiled mind, go among people to help them. With the Buddha’s teachings that we have heard, we [encourage] everyone to listen. Then we are the ones who listen to, teach and transmit the Dharma. In this way, people in the world will have many more opportunities to be saved.
In our relationships, when we are faced with afflictive emotions, we will have ways to dissolve them. This was what the Buddha wanted to teach us. So, the Dharma of the One True Vehicle always comes back to the Bodhisattva-practice. The Bodhisattva-practice is not only for monastics. Lay practitioners can also form great aspirations and make great vows. They can similarly go among people to save sentient beings. Saving sentient beings is really nothing more than helping others with love.
However, the best thing is for us to eliminate all our afflictions. We then will be without resentment or regret and will joyfully give to others without expectations. After returning from a disaster relief effort, we should have a clearer comprehension of the Buddha-Dharma; we should delve more deeply and develop our wisdom-life. When encountering the afflictions of daily life, we no longer take issue with anything. We likewise need to let go of our afflictions. If we can do this, we will be practicing on the Path. We practice as we continue [to develop]. The idea is the same. So, it says, “All of the good deeds and precepts of the Human and Heavenly Being Vehicles,” the teachings of the good deeds and precepts of the Human and Heavenly Being Vehicles, “are the Bodhisattva-practice.” Whether we are practicing the Ten Good Deeds or upholding the Five Precepts, we are engaging in the Bodhisattva-practice.
Upholding the Five Precepts does not only mean not killing, but also protecting life. It means not only not stealing, but always giving [to help others]. Not only do we refrain from using harsh speech, we also listen to and transmit the teachings. In our minds, we should constantly eliminate greed, anger and ignorance.
The simple Five Precepts can also be expanded to become the Bodhisattva-precepts. If you can aspire to become a Bodhisattva, then you can walk the Bodhisattva-path.
There was a spiritual practitioner in the past, who in order to concentrate and not let his aspirations to engage in practice become too lax, would go to a rock upon a cliff and meditate there. He would meditate there to remind himself that in the event he were to nod off, he would tumble to the bottom of the cliff.
An accomplished Chan (Zen) Master chided him, saying that true concentrative meditation takes place inside the mind. When the mind is in Samadhi then. “Carrying firewood and water is also meditation.” Serving others and helping others is also meditation. We must have correct behavior and right thinking. So meditation, as we are constantly saying, is “cultivating contemplation.”
We always want to contemplate with a clear mind. We are presently providing disaster relief for the serious earthquake disaster in Nepal. The earthquake was centered in the city where many tall buildings collapsed. Thousand-year-old buildings were reduced to ruins. The first line responders face difficulties, working very hard to give. There are difficulties everywhere, and they must overcome every difficulty. As those with support roles, how can we help? We have to take up this heavy responsibility. For the front line assistance to proceed smoothly, for there to be sufficient material resources, there is so much to be done behind the scenes. We must prepare a great deal of information to make sure everything can go smoothly. We also need to prepare material goods to be distributed and used. We must make sure there is enough.
Thus, “cultivating contemplation” is something we will need to apply; this is how we can focus our minds. How can we prepare for the Bodhisattva-practice, and how should we proceed on the path? For this, our contemplation must be clear, and our minds must be agile and quick. Whether establishing personal connections or putting together material resources, for us to know how to walk the path we must “cultivate contemplation.” We must utilize our spiritual practice and ensure our direction is correct.
“Samadhi” is right mindfulness. Right mindfulness comes from cultivating contemplation. Only when our minds are settled and concentrated can we shoulder responsibilities. This is the true Bodhisattva-practice.
So, “All of the good deeds and precepts of the Human and Heavenly Being Vehicles are the Bodhisattva-practice.” It is not limited to “entering Samadhi on a high cliff or sacrificing one’s life to a tiger.” This is not [how we practice]. We are not saying that when a tiger is hungry, we should offer ourselves to satisfy its hunger to save three tiger cubs. Even though the Buddha spoke of this kind of spiritual practice, nevertheless, each day when I videoconference with [volunteers in Nepal], I always say, “Only by taking care of yourselves will you be able to save many people.”
So, in learning the Buddha’s teachings, we must make an effort to comprehend the principles of the Buddha. Therefore, “Advancing through diligent practice and learning of the Six Perfections are the Tathagata-cause.” The Tathagata-cause is a seed. This seed is our intrinsic nature of True Suchness. To truly bring it out and make use of it, we must “cultivate contemplation.” Contemplation must be correct and mindful.
So, in learning the Buddha’s teachings of the One True Vehicle, we need right mindfulness, right understanding, right views and right thinking. As we help people in the world like this through the Bodhisattva-practice, we must consider things mindfully.
The previous sutra passage states, “Kasyaps, you should know that using all causes and conditions and all kinds of analogies to open and reveal the path to Buddhahood was my skillful means. All Buddhas do the same. Today, I will expound to you the ultimate truth.
This sutra passage clearly explains to us that even when the Buddha sacrificed Himself to feed a tiger, it was a skillful means that depended on causes and conditions. He was telling us to cherish the lives of sentient beings as if they were our own. This was a way of educating us.
If we truly dedicate ourselves to the Bodhisattva-path, we will go among people while or hearts remain undefiled. By going among people, we are also able to learn the Bodhisattva-path by witnessing suffering and recognizing our blessings. By going among people, among the afflictions of sentient beings, we can transform afflictions into Bodhi. Sentient beings’ afflictions are our awakening. This is what the Buddha taught us in the hope that we would reach a state like this, that we would be able to understand.
The next sutra passage states, “Of all you Hearers in the assembly, none will cross into extinction. What all of you are practicing is the Bodhisattva-path, and by gradually practicing and learning, you will all attain Buddhahood.”
This is now stating things very clearly. With this passage, we come to the end of the Chapter on Medicinal Plants. We have come to the end of a section. Previously, we spoke much of how all medicinal plants rely on dense clouds, rain and dew in order to grow. The Buddha-Dharma is available equally to all; what can be accepted depends on sentient beings’ capabilities.
So, in the Chapter on Medicinal Plants, what we should thoroughly understand is that the one appearance and one flavor is the Dharma of the One Vehicle. Here, “The Buddha reiterates that Two Vehicle practitioners have not attained the ultimate extinction.”
“This is the end of the Parable on Medicinal Plants. In the True Dharma expounded in this sutra, the Buddha reiterates that Two Vehicle practitioners have not attained the ultimate extinction and that what all of them are practicing is already the Bodhisattva-path.”
The Two Vehicles are not the ultimate. This means that the practice of Hearers and Solitary Realizers “is not the ultimate.” They have not yet achieved complete extinction, because they still possess dust-like delusions. They are only concerned about themselves and seek to benefit only themselves. They have not yet eliminated all their afflictions. So, “Two Vehicle practitioners have not attained the ultimate extinction and what all of them are practicing is already the Bodhisattva-path.” If we start to form aspirations now, we will be able to practice the Bodhisattva-path.
“Kasyapa and the others should know that Supreme Bodhi is not a thing, they have no part in Rather it is exactly the thing that they should make use of.” So, Kasyapa and the others all had to know that “supreme Bodhi is not a thing they have no part in.” We all have a part in supreme Bodhi. Actually, everyone is a Buddha-child; everyone has a part in supreme Bodhi. “Rather it is exactly the thing that they should make use of.” They should put this into practice. How do we cultivate contemplation to help people, walk steadfastly in each step and rescue people safely? All of this can be done because we have wisdom, and we are able to apply it.
So, “Of all you Hearers in the assembly, none will cross into extinction.” Because of this, He told the Hearers in the assembly that they had not crossed into extinction. They only knew how to eliminate afflictions. So, He “opened up the provisional”. He “opened up the provisional,” for the “Two Vehicles practitioners. [They] had only escaped delusion, yet called it crossing into extinction. But it is not the One Vehicle’s ultimate state of tranquil extinction, which is supreme Nirvana.”
The Two Vehicle Practitioners, had only escaped delusion, “yet called it crossing into extinction.” They thought they knew everything, that all is illusory, that without greed and attachment, their hearts would have no afflictions. Is this “crossing into extinction?” “It is not the One Vehicle’s ultimate state of tranquil extinction, which is supreme Nirvana.” They had not reached this state. In the midst of turbidities, while among people, remaining disturbed and not affected by afflictions while still being able to deliver others is the kind of mindset that is known as true great extinction, true Great Nirvana.
Among people, as we remain radiantly aware, with a very clear mind, not allowing afflictions to contaminate our minds, we are cultivating contemplation, Samadhi and wisdom. Thus, “Those who will not cross into extinction are not delivered from transformational samsara
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“Those who will not cross into extinction are not delivered from transformational samsara. He spoke only of Two Vehicle practitioners, whose intent to deliver themselves was strong. Humans and heavenly beings do not seek Nirvana. Bodhisattvas do not seek these kinds of realizations. Thus He only spoke of the Two Vehicles, for they are the cause for the path.”
Besides fragmentary samsara, there is still transformational samsara within our minds, the “arising, abiding, changing and ceasing.” A good thought may arise in us, “This is what I should do!” Yet, we may run into some problems. Though we may abide in good thoughts, if we encounter something that makes us unhappy, then our good thoughts suddenly disappear. They “change” into something else, turning from good into evil, from Samadhi into chaos. This is change. Then they cease; they are eliminated. The good thoughts are gone. Can this be called “crossing to extinction?” This is transformational samsara, transforming with the mind’s impermanence. The mind transforms with the environment. When the mind changes, this is transformational samsara. This transformation and these afflictions have still not been eliminated. So, “He spoke only of Two Vehicle practitioners.” Though those Two Vehicle practitioners were trying to eliminate afflictions, their internal afflictions had not been eliminated. “Their intent to deliver themselves was strong.” They only sought to transform themselves. “Humans and heavenly beings do not seek Nirvana.” Most ordinary people and heavenly beings think, “I do not need to engage in spiritual practice, and I do not care about my future rebirth. So long as I do good deeds, I will attain blessings.” They do good deeds only to attain blessings. This attitude of only seeking protection is how they do good deeds. This is also not right. We should help others without expectations. This is true inner cultivation.
So, “Bodhisattvas do not seek these kinds of realizations.” They do not seek blessings in the human and heaven realms, nor do they seek to eliminate afflictions through the Two Vehicles. They practice the Middle Way. They give and ask nothing in return, never considered their own gain or loss. They just know giving is the right thing to do. Their minds are free of afflictions and obstacles. They know giving is the right thing to do, so they seek nothing for themselves.
“Thus He only spoke of the Two Vehicles He only spoke of the Two Vehicles, the Hearers and the Solitary Realizers. “What all of you are practicing is the Bodhisattva-path.” The path everyone should take is the Bodhisattva-path. This is how He “revealed the true.”
What all of you are practicing is the Bodhisattva-path: This reveals the true. The path you Two Vehicles practitioners are walking is actually the Great Vehicle Bodhisattva-path.
In the past, the Buddha “devised the provisional which is skillful means. Now at the Lotus Dharma-assembly, the Buddha had revealed the True Dharma that everyone could put into practice. “The path you Two Vehicle practitioners are walking” is actually the Great Vehicle Bodhisattva-path. Now they had begun forming aspirations to eliminate ignorance and wanted to go among people to put the teachings into practice. “To walk” is to put them into practice. The path we are walking is the Bodhisattva-path, the Great Vehicle Bodhisattva-path. The path we aspire to walk in the future is the Great Vehicle Bodhisattva-path.
So, “The practice of the Hearers is the remote cause for attaining Buddhahood. Therefore, it is the skillful path that Bodhisattva practice. It is also the true provisions for attaining Buddhahood.
Afflictions must be eliminated. If you do not eliminate afflictions, it is impossible to genuinely help others. So, only when the Hearers and Solitary Realizers first eliminate their afflictions can they wholeheartedly concentrate in giving.
“Therefore, it is the skillful path that Bodhisattva practice.” We must first practice eliminating afflictions and see all matters and appearances as illusory and impermanent. So, though we speak of the Bodhisattva-path, all spiritual practitioners must first walk down this road. “It is also the true provisions for attaining Buddhahood.”
In the same way, to build a tall building, without the first, second, third or fourth floors, how can we have the seven through ninth floors? So, we still must start from the foundation.
“The path of Bodhisattvas requires us to eliminate the common delusions. Ignorance and afflictions must all be eliminated.” “Two Vehicle practitioners also eliminate these delusions.” Hearers and Solitary Realizers, eliminate ignorance, afflictions and delusions. Only then can they put aside self-benefit and their practice to awaken only themselves. Breaking through these attitudes and putting [the Dharma] into practice is the practice of the Bodhisattva-path. “Hence they also practice the Bodhisattva-path.” By our “gradually practicing and learning, we all will attain Buddhahood.”
By gradually practicing and learning, you all will attain Buddhahood: From gradual [teachings], we enter perfect enlightenment and encompassing wisdom.” This is the one and only path to Buddhahood. There are no Three Vehicles apart from it.
This is how we gradually enter perfect enlightenment, going from the gradual to the immediate teachings until our practice is perfect and complete. Perfect enlightenment and encompassing wisdom are the perfect enlightenment and all-encompassing wisdom of the Buddha. This is the “one and only path to Buddhahood.” All of many teachings we practice are for the goal of attaining Buddhahood. There is no other way to attain Buddhahood; we must go among people without being influenced by them. To move bravely forward, we must abundantly cultivate contemplation.
Only with internal and external cultivation can we truly attain Buddhahood. Thus, “By gradually practicing and learning, you all will attain Buddhahood. This concludes the Chapter on Medicinal Plants. This is the conclusion. So, I hope with the Chapter on Medicinal Plants, everyone can experience and comprehend the True Dharma of one appearance and one flavor. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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