Explanations by Master Cheng-Yan
Subject: A Wondrous, Pure Mind Unhindered by Maras (深妙心淨無有魔障)
Date: October.11. 2016
“As all Buddhas are free from discursive or defiled thoughts, Their lands are majestically adorned. By only cultivating pure, wondrous practices, he will have a land that is even and level. His name of purity follows his mind and pure practices. Thus his Buddha-land will be pure. With a pure mind that is deep and wondrous, all his merits and virtues are pure.”
We all should understand this. In these past few days, I have been recounting how the Buddha bestowed a prediction of Buddhahood on Venerable Kasyapa. Venerable Kasyapa engaged in undefiled spiritual practice. During Sakyamuni Buddha’s time, he began to engage in spiritual practice. He gave up all the comforts he previously had. Not only did he put himself physically through a life of simplicity and poverty, even his mind was completely free of defilements. Thus he did not give rise to discursive thoughts. All the vanities in the outside world, as far as he was concerned, could not stir his mind at all. This is how he maintained his state of Samadhi and his cultivation of contemplation.
With this power of concentration, the outside world could not disturb his mind even slightly. This cultivation of contemplation is the power of Samadhi; it refers to a very firm mind. This is the spiritual practice that Venerable Kasyapa engaged in. This process is the same for all Buddhas. All Buddhas share the same path. All Buddhas, past and present, must go through this cultivation of contemplation. With the power of Samadhi, by remaining undefiled [by the world], all of Their afflictions were totally eliminated. Their minds achieved perfect wisdom and Samadhi, and They are constantly immersed in the Dharma. The Dharma is constantly warning us to maintain purity in our conduct and not let people, matters and things contaminate our minds. This is a process that all Buddhas go through.
Now, Venerable Kasyapa had received a prediction of Buddhahood from the Buddha. This happened because Venerable Kasyapa, among all the disciples, had such a state of mind. He had cultivated contemplation, and his spiritual practice was pure. His mind was no longer defiled by worldly matters, and his afflictions and discursive thoughts had all been completely eliminated. So, because of this, in his future lifetimes, after he goes through practicing at the spiritual training grounds of 300 trillion Buddhas, always maintaining this state of mind, he will be able to attain a land that is magnificently adorned.
For the past few days, we have been describing the land of the future Radiant Light Tathagata. After Kasyapa attains Buddhahood, His name will be Radiant Light Tathagata. His land will be called the land of Radiant Virtue. His land will be called Radiant Virtue. This land, Radiant Virtue, will be magnificent. It is truly dignified and there are many treasures adorning it. This is what we have been praising in the past few days, in particular his world and his era. During that time, everyone will receive a very good education. So, the minds of the people in that era will be full of wisdom, and they will all be moral and ethical. It will be an era of the wise.
In contrast, in our modern era, our technology is very advanced. However, the times have changed. Now, the minds of people are as we have said before. They are very uneven and unclean. It is a world of thorns and rubble. The minds of people are like this kind of world. Their minds are stubborn and thorny, so they are constantly wounding people. Heaven and earth are entangled in a great web, the internet. It is truly a worldwide web. This network has many branches, and each branch has thorns that harm people. This is all caused by people; we have so many discursive, unwholesome thoughts. Things spread everywhere without distinguishing truth [from lies].
So, our current era is called the evil world of Five Turbidities. In the future when Kasyapa attains Buddhahood, he will be in a majestically adorned realm. “By only cultivating pure, wondrous practices,” he will “have a land that is even and level.” His land will be very even and level. It is also very clean and full of precious stones; the Seven Treasures are [everywhere], and the ground is made of crystal. This will truly be an extraordinarily dignified pure land.
“His name of purity follows his mind and pure practices.” In the past, Venerable Kasyapa cultivated these causes. What kind of causes did he cultivate? From his pure practices, he created pure causes. Because of h is pure practices, Radiant Light will be his name. His realm will be bright and beautiful. In this realm, many sages will assemble. Everyone in this realm will have upright and radiant minds. “His name of purity follows his mind and pure practices.”
Everyone follows their own mind. So, we have said before that all the wise people in that land have pure conduct. They conduct themselves with purity. This is the nature of that pure Buddha-land. This Buddha will be born in this pure and magnificent land. “With a pure mind that is deep and wondrous, all his merits and virtues are pure.” We have accumulated such extremely profound and wondrous Dharma over many lifetimes, which allows our minds to be purified. We constantly delve into this. This is what it means by “profound and wondrous;” this refers to cultivating contemplation, having a pure state of mind. This wisdom [that manifests] is “a pure mind that is deep and wondrous.” We will not be defiled by all the afflictions and delusions around us. In this way, we will have pure merits and virtues. When we do good deeds, afflictions will not pollute our minds.
The previous sutra passage states, “The ground is made of crystal, and it is lined with trees of treasure. Cords made of gold are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.”
This is what we discussed yesterday.
We described this world as the land of Radiant Virtue. It is very magnificent. When we are describing this realm, it refers to his land.
Next, the sutra passage states, “In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number. There are no Mara-deeds. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”
This is such a pure realm! This is a prediction of the future. As the Buddha bestowed His prediction of Buddhahood on Venerable Kasyapa, He foretold what the future would be after he attains Buddhahood. His family and followers will all be Bodhisattvas; they are all people with wisdom who practice good deeds. So, “Even Mara’s subjects will all know to protect the Dharma.” Mara’s subjects may have different beliefs or even improper thoughts, but they do not dare to harm the Buddha-Dharma. They all know to protect the Buddha-Dharma.
Thus it says of Kasyapa, “Venerable Kasyapa has the cause of cultivating dhuts, ascetic practices.” In this lifetime, this was what he did; his lifestyle was simple, and he engaged in ascetic practices. Not only did he engage in ascetic practices, his mind was also very pure. He would not be defiled by external challenges nor allow them to disturb his mind.
“Thus when attaining this karmic retribution” there [is no one] with greedy attachment to the five desires. When he attains his karmic retribution, there are no attachments to the five desires, nothing like that, no subjects of Mara or mara-deeds to disrupt the Buddha-Dharma. This is the fruit of their spiritual practice. When we have causes from spiritual practice, from the purity of our minds, karmic retributions manifest externally. If we can encounter many good people, that is due to our past karmic conditions. When we meet those who do wrong, it is also because of our past karmic conditions. This is the karmic law of cause and effect. So, we must be mindful when engaging in spiritual practice. We must accumulate good causes and be like Venerable Kasyapa, who in future lifetimes, will meet only good people and Bodhisattvas who will always support him.
“In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number.” In that country, everyone is a Great Vehicle practitioner. After they all formed aspirations to listen to the Buddha-Dharma, they formed aspirations to walk the Bodhisattva-path. These are Great Vehicle practitioners. There are also Hearers there too.
Even in that place, there are still Small Vehicle practitioners who seek only to awaken themselves. However, they are also moved by those Great Vehicle practitioners and will slowly turn from the Small to Great.
So, “Small Vehicle practitioners are many in number as well.” There are many of them, countless billions, who are all spiritual practitioners. Thus, in this country, “There are no mara-deeds”. There are no deeds caused by maras. This means that there are no deviant views.
There are no mara-deeds: There are no deviant views, nor deeds of maras hindering people.
Mara-deeds: Actions that can rob us of our wisdom-life.
Deviant views are understandings which have drifted off course. In our modern era, if our spiritual aspirations are not firm, then even the slightest trouble will cause our minds to waver, and we give rise to ignorance and afflictions. Our courage is nowhere to be found. This is the evil world of Five Turbidities. If we are unable see any radiant light, it is because our spiritual aspirations are not firm. Then, we are easily troubled by maras and fall under their influence.
So, mara-deeds are “actions that can rob us of our wisdom life.” With all these troubling matters and false opinions have our minds been turned around? If they have, then it means our wisdom-life has been harmed and may have been destroyed. This is because “mara-deeds are actions that can rob us of our wisdom-life.”
So, “It says there are no mara-deeds. Maras engage in deeds that destroy people’s virtuous practices.” Maras can destroy people’s virtuous practices; thus, these are called mara-deeds. “Moreover, Mara of heaven engages precisely in deeds to make people follow samsara,” to crave the five desires and to retreat from the Bodhi. These are called mara-deeds.
What [King] Mara of heaven fears most is people who practice right conduct. When people practice right conduct, they transcend the Three Realms and thus deprive the Three Realms of Mara’s descendants. When people form aspirations to engage in right conduct, King Mara feels troubles and comes out to cause trouble for and influence [spiritual practitioners].
Within the three realms of samsara, there are increasingly many who transmigrate and become attached to the five desires. When we are attached to the five desires, we naturally retreat from Bodhicitta; we retreat from our awakened mind. King Mara uses desires to try to entice us or uses afflictions to trouble us. Then, naturally we will retreat from right understanding, right views and the Bodhi-path. These are called mara-deeds.
“Although there are Mara and Mara’s subjects they all protect the Buddha-Dharma.” All of them protect the Buddha-Dharma. The Sanskrit name of Mara is Papiyan. In Chinese translations, we refer to him as Mara. Mara means demon; everyone fears demons. Demons kill and destroy; they kill and harm. “He is the king of killing.” He will kill people’s wisdom-life and trouble their minds. So, he is called King Mara. “Those who follow the king’s actions are called Mara’s subjects.”
Some people’s bodies and minds are not stable. Some people say, “I am possessed. I cannot understand what people say, and I have delusions and hallucinations.” When good people speak to them, they do not take it in. They only hear deceiving and false words. These are all considered maras. They are Mara’s descendants. “Those who follow the king’s actions are called Mara’s subjects”.
King Mara’s agents are called Mara’s subjects. Although he is not a [real] king, when he gives commands like a king, their minds deviate toward him. So, they are called Mara’s subjects. However, that realm is not troubled by such deeds. It is very pure. Although there are maras, they also protect the Buddha-Dharma.
This is “while the Dharma prospers in the world.” While the Dharma prospers in the world, the king and people of that nation may not have put an end to killing, but by learning from the Buddha-Dharma, they all can protect lives with love. There are no cruel, violent or malicious deeds occurring.
In that place, the Buddha-Dharma prospers; the true Buddha-Dharma is prospering. Everyone protects and has faith in the Buddha-Dharma. Not only is the Dharma present, it also flourishes. This true Buddha-Dharma prospers. When the Buddha-Dharma prospers, there are people who do good deeds. “The king and people of that nation” means that, while the nation’s king and people “may not have put an end to killing,” although the karma of killing. has not yet been abolished, after hearing the Buddha-Dharma, they all can protect lives with love, and they have no cruel or evil thoughts in mind.
“His family and followers are many, and even maras protect the Dharma.” His family and followers are many, and even maras protect the Dharma. When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way. They are outside protectors and followers.
Though there are many people, among them are many wise people and Bodhisattvas. Even for those who are maras or have gone stray, although they do not believe in the Buddha-Dharma and have these deviant perspectives, they still understand they must protect the Dharma. This is like some who follow folk beliefs. Although they follow folk beliefs, they do not concentrate on spiritual practice. However, they will still protect [those who do]. “When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way.”
Although some have faith in folk beliefs, they likewise prostrate to the gods and the Buddha. When they prostrate, they spread good seeds; they can also attain Buddhahood in the future. They are outside protectors and followers. Outside protectors are laypeople. They do not engage in purifying practices, however, they too understand that they must protect the Dharma. This is how the world will be in that era.
“Also, as he was vigorous in causal practice, as he was very earnestly practicing goodness, he will not attract any mara-deeds.” He was diligent; vigorous means very diligent. So, mara-deeds will not befall him.
Also, as he was vigorous in causal practice, he thus attained the fruit of not attracting mara-deeds This is Light-Drinker’s one great cause when he attains Buddhahood in the future. The Buddha bestowed predictions, one by one, of the aspects of Venerable Kasyapa’s future.
“This is Light-Drinker’s one great cause when he attains Buddhahood in the future.” Do you know who “Light-Drinker” is? Venerable Kasyapa. Venerable Kasyapa’s body radiated a purple light. [The Buddha’s disciples] were Indian people, and some people’s skin color is quite dark, nearly purple or black. When the sunlight hits their skin, they shine. So, his other name was “Light-Drinker.” This is Venerable Kasyapa’s one great cause of attaining Buddhahood.
“The Buddha bestowed predictions, one by one.” The Buddha has bestowed predictions of his conditions when he attains Buddhahood. His future environment, world, people, matters and things were all explained thoroughly. This is in this passage of the sutra.
Thus, as we listen, we must understand that spiritual practice has its causes, conditions, effects and retributions. Therefore, our karmic causes and effects depend on our spiritual practice. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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