Explanations by Master Cheng-Yan
Subject: Purity of the Threefold Karma Brings Joy (三業清淨見者歡喜)
Date: October.17. 2016
“Forming aspirations for the sake of Bodhi, we attain wisdom. Taming afflictions in our practice, we attain Bodhi. Observing all things in our practice, we attain prajna. Realizing the practice of non-arising patience, we realize the path to awakening.”
We engage in spiritual practice in the hope that our pure intrinsic nature will be able to manifest. If we want our pure and undefiled enlightened nature to manifest, the only way is to eliminate our ignorance. To do that, we must earnestly form aspirations, have the resolve of the Four Infinite Minds and of the Four Great Vows. We must earnestly form aspirations and put the teachings into practice to move in the direction of our aspirations. Our goal must be to attain wisdom.
Wisdom allows us to accurately move forward in the direction we have chosen. This is wisdom. To have wisdom, we must first tame our afflictions. Relying on the Dharma, we can eliminate the afflictions we have had, layer by layer. When we understand, realize and are clear about this, we will no longer give rise to desires. We will use precepts to tame [afflictions] and guard against wrongs and stop evils.
When external afflictions no longer affect us and internally we are pure, we will be able to attain Bodhi.
“Bodhi” means awakening. Wisdom is produced through awakening. So, we must work hard to observe [all things]. When wisdom manifests, Bodhi and enlightenment will also manifest. So, we must earnestly cultivate contemplation.
Cultivating contemplation means we must constantly observe all things in our practice. The world is filled with ignorance and wrongdoings. We must first be able to clearly discern this, then we will be able to observe all things.
In the past, when the Buddha was at Rajagrha, Devadatta had used many different ways to create trouble for the Sangha. He had attempted to hurt and kill the Buddha in many various ways. Although this had created trouble for the Sangha and the Buddha had been put in danger, the Sangha had remained intact, and the Buddha was still respected by everyone.
So Devadatta thought to himself, “What can I do that the Buddha will not be able to accept, so He will be criticized by people?”
Devadatta used [the following] method. He told some upasakas and upasikas that “In the past, my attitude toward the Buddha was really too much. I constantly set traps for Him. Now I want to openly repent to the Buddha. I believe the Buddha will forgive me since He as a broad and accommodating heart. I will go back and repent to the Buddha.”
He told them this. In his mind, he thought, “If I openly repent to the Buddha and He does not accept my repentance, then many people will criticize the Buddha for not having a broad and accommodating heart.”
Using this method, he approached the Buddha. Devadatta said to the Buddha, “I am willing to repent and start my spiritual practice over. I will find a quiet place,” meaning a place that is pure. “I will earnestly engage in spiritual practice. Venerable Buddha, please forgive me; I repent to you.”
The Buddha said to Devadatta, “People must be generous and straightforward. If you use flattering or false words, if you speak things which are not true, if you have an intent to flatter, no matter how you repent, you will still lack the Dharma. No true principles can be taken into your heart.”
This means that the Buddha did not give Devadatta any chance to repent.The Buddha pointed out that Devadatta’s heart was false and devious.
False means what he said was untrue.
Devious means he was trying to flatter.
These kinds of untrue words show that he lacked the Dharma.He did not take the Dharma into his heart.
Some non-Buddhist practitioners said, “Devadatta has repented to the Buddha, but the Buddha was unwilling to accept him. Doesn’t this suggest His heart isn’t so broad?”These Brahmin practitioners and non-Buddhist teachers began to criticize the Buddha.
But the bhiksus believed what the Buddha had said and quickly explained to everyone that Devadatta was not being truthful.
When the Buddha heard this, He knew that the bhiksus understood His mind.The Buddha then said, “Everyone you should know that people’s hearts have this kind of ignorance and deceit. They may be known as good people, but actually, their minds are not disciplined, and there are poisonous thoughts in their hearts.”
The same principle applies to how we treat others.Although we should show love towards everyone, people are still unenlightened.There is much conflict and disruption in society.We must cultivate contemplation and observe all things in our practice.This is how we can attain prajna.
Prajna refers to pure wisdom.Only in this way can we realize the practice of non-arising patience.
Previously we already discussed how.
Kasyapa had received predictions of Buddhahood from the Buddha.He will be able to serve 300 trillion Buddhas.His land will be magnificent, and his lifespan will be very long.
The people in that land will all be very wise.
The eras of Right Dharma and Dharma-semblance will both last a very long time.These are the fruits attained by Venerable Kasyapa through his cultivation of purifying practices.He had even attained “non-arising patience”.
So, “He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation, he will attain Buddhahood.”
The next sutra passage states, “His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy.”
This passage also appeared in the long-form prose.It states, “His land will be clear and pure; the ground is made of crystal.”
It is free of defiled or filthy phenomena.This land is very magnificent.Every single place there is very pure, and all things that meet the eyes are very dignified and orderly precious objects.There are absolutely no defiled things.This is because the ground of everyone’s minds are as bright and pure as crystal.
His land will be clear and pure; the ground is made of crystal:
There is nothing defiled, filthy or evil.
The ground of people’s minds is as bright and pure as crystal.When people’s minds are pure, the land is pure.
As the sentient beings in that land are all pure in their Threefold Karma, his land will be clear and pure.Their minds are crystal clear because their ignorance has been eliminated.In response the ground will be made of crystal.
“When people’s minds are pure, the land is pure.”So, “The sentient beings in that land are all pure in their Threefold Karma.”
The people are all pure in their Threefold Karma.Their karma of speech, karma of body and karma of mind, the Threefold Karma, are all pure.
This shows that “Their minds are crystal clear because their ignorance has been eliminated.”
Everyone from this land has the same pure mindset as the Buddha, as they have eliminated all of their ignorance.
Those who engaged in spiritual practice before will gather in this land.So, because of their [pure] hearts, “in response the ground will be made of crystal”.They have this kind of pure heart.
“Numerous trees of treasure line the roadsides.”
Numerous trees of treasure line the roadsides: This refers to Bodhi-trees forming forest of orderly lines along the roadsides of the Right Path. He is replete with the seven trees [-branches] of Bodhi, so there are numerous trees of treasure. He has cultivated the Eightfold Right Path, so the trees line the roadsides.
There are numerous trees of treasure all lined up in a very orderly fashion. When the wind blows a scent will come forth. This expresses that our minds are very dignified and very orderly. By engaging in spiritual practice, we gain virtue. “This refers to Bodhi-trees forming forests of orderly lines;” these trees are growing abundantly.
“On the roadsides of the Right Path means this road is very straight and wide”. This represents the “seven tree [-branches] of Bodhi and the Eightfold Right Path.”
Do you remember, in the 37 Practices to Enlightenment, there are Seven Factors of Bodhi and the Eight Right Path. These are the things that we must practice.
Among the 37 Practices to Enlightenment, these are the foundation for spiritual practice. The Seven Factors of Bodhi and the Eightfold Path are like the seven tree [-branches] of Bodhi and the trees along the Eightfold Right Path. Thus, “The trees line the roadsides.”
The Seven Factors of Bodhi are something that we should all remember.
The Seven Factors of Bodhi:
1. The factor of discernment.
2. The factor of diligence.
3. The factor of joy.
4. The factor of peace.
5. The factor of thought.
6. The factor of Samadhi.
7. The factor of renunciation.
This means to let go of all deluded teachings and put the Right Dharma into practice.
“The branch of discernment” is also call “the Factor of discernment.” “The Factor of diligence” means that in addition to discernment the Dharma, we must also be diligent. When we diligently engage in spiritual practice, we must also be joyful. When we are joyful, we will be at peace.
If the Dharma is in our heart every day and we are diligent and joyful every day, we will feel very peaceful.
Next is “the Factor of thought.” Our every thought must be on the path to awakening. When they are not affected by external conditions, that is “the factor of Samadhi.”
To give without expectations is called “the factor of renunciation.” We renounce all [thought of] fame and profit and let go of all afflictions due to giving with expectations and greed.
The Eightfold Right Path is to have right views, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness and right Samadhi. By cultivating the Eightfold Right Path, one can realize the fruit of Arhatship.
If we cultivate the Eightfold Right Path in our daily living, we will have the right perspective; our thinking will be correct and our speech will be free of deceit of falsehood and free of harsh words. In this way we have right speech and right actions and will be without regrets after we speak.
Without right action, everything we do is correct. Right livelihood [means] in our lives, we should be content with what we have and work hard to earn a living.
Right diligence is to be earnestly diligent and seize every minute and every second. At every moment, we must have right thinking and Samadhi. Right thinking is found in Samadhi. By cultivating the Eightfold Right Path, one can realize the fruit of Arhatship. This way, we will not have afflictions and ignorance constantly multiplying in our minds.
If we can do this, it means that in our actions we will not be transgressing or violating precepts.
This is the meaning of “Golden cords border its roads.” It is as if golden cords are being used to keep our path straight. So, “All who behold it are filled with joy.” Everyone is happy to see such conditions. “He is firm in his practice of the Dharma, thus it says there are golden cords.” “These are each arranged beside the borders to enable people to walk the Right Path. because this environment is exceptional, those who behold it are filled with joy.”
When our minds are firm, our actions will be very proper. The teachings of the Path are [like] golden cords that are used to help us stay on the path. “These are each arranged beside the borders.” The cords are placed along of the border; this way we will stay within the boundaries.
Hence, “they enable people to walk the Right Path. [This] environment is exceptional.” When we walk the Right Path, this will be our conditions, our environments. We must put effort into being mindful and not let ignorance and afflictions cause troubles for us. If we put in effort to walk the straight path, then our environment will be exceptional.
“Those who behold it are filled with joy.” It will make everyone joyful when they see it. We must make the Four Great Vows.
Everyone knows that the Four Great Vows are the universal vows of all Buddhas. When They form Their aspirations, They must make these vows.
All Buddhas from the past, present and future must make these universal vows. All Buddhas must make these vows and practice them.
“I vow to deliver countless sentient beings.” Because they connect to the truth of suffering, they vow to deliver countless sentient beings. We all know the world is a place of suffering, so we must engage in spiritual practice. We must dedicate ourselves and go among people to form affinities with suffering sentient beings. So, we cow to deliver countless sentient beings. This is the first vow of all Buddhas.
The second vow is “I vow to eliminate endless afflictions.”
We have accumulated all kinds of suffering, so we must start from the “truth of causation” and eliminate all our afflictions. This is also the vow of all Buddhas.
Next “I vow to learn infinite Dharma-doors.” There are infinite Dharma-doors. We must diligently engage in spiritual practice on the Path, so we “vow to learn infinite Dharma-doors.”
The forth vow is “I vow to attain unsurpassed Buddhahood.”
This is “connecting with the truth of cessation.” Because there are the Four Noble Truths, we must put these four Dharma-doors into practice. If we can understand that afflictions are endless, we must make the vow to earnestly eliminate [them]. We must eliminate all afflictions.
So, “I vow to attain unsurpassed Buddhahood.” If we do not eliminate our afflictions, then we will never be able to attain Buddhahood.
The Four Great Vows.
I vow to deliver countless sentient beings: By connecting with the truth of suffering, we make the vow to deliver countless beings.
I vow to eliminate endless afflictions:
By connecting with the truth of causation, we make the vow to eliminate endless afflictions.
I vow to learn infinite Dharma-doors. By connecting with the truth of the Path, we make the vow to learn infinite Dharma-doors.
I vow to attain unsurpassed Buddhahood: By connecting with the truth of cessation, we make the vow to attain unsurpassed Buddhahood.
This is having “golden cords border its roads.” This means we have great compassion and with unconditional living-kindness can embrace all sentient beings. We can embrace and protect and protect many sentient beings. This is having unconditional loving-kindness, giving rise to loving-kindness and compassion.
Every Buddha must have this. This state is when a Buddha gives rise to loving-kindness, and compassion and forms great vows to relieve the suffering of sentient beings.
Using compassion and the power of vows, Buddhas can deliver sentient beings. This way, sentient beings can transcend suffering and attain joy. So, all who behold it are filled with joy.
“Golden cords borders its roads. All who behold it are filled with joy.”
Golden cords borders its roads:
Because he has great compassion, he embraces all sentient beings with unconditional loving-kindness. By giving rise to loving-kindness and compassion and making the great vows, Buddhas vow to relieve sentient beings of suffering and to give them joy. Thus all who behold it are filled with joy.
We must have the Four Great Vows and the Four Infinite Minds, loving-kindness, compassion, joy and equanimity.
The Four Great Vows are a response to suffering, causation, cessation and the Path. we must be very mindful.
How can we transcend our suffering? How can we stop accumulating the causes and conditions for afflictions? How can we be diligent and put effort into walking the Bodhi-path, the direct path to Buddhahood and eventually reach the state of Buddhahood? This requires that we be mindful. We must have right thinking. We must earnestly observe this world and people’s mindsets. We must put effort into attaining non-arising patience in this evil turbid world.
Within this evil turbid world, non-arising patience can make our minds open and spacious. In this way, we will be able to make the Four Great Vows and the Four Infinite Minds and become equal to the Buddha. Thus, we bring the universal vows together to earnestly engage in spiritual practice. Let us always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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