Explanations by Master Cheng-Yan
Subject: Peacefully Enduring to Have Open and Clear Wisdom (安忍不動神智豁達)
Date: November. 30. 2016
“With peacefully patient and unwavering minds, by cultivating Samadhi and right mindfulness, we will enter the inconceivable state and abide in the Dharma with a mind of wisdom. Our spirit and wisdom will be open and clear, so we will be able to understand all sutras and discourses. Meaning, Dharma, rhetoric and joy of speaking, the Four Eloquences, will be unobstructed.”
As spiritual practitioners, the practice we must cultivate is that of peace; our minds must be peaceful and settled. While we engage in spiritual practice, if our minds are not at peace, then what are we using to engage in practice? Where should our minds abide at peace? In patient endurance. In this world, we need to endure. If we cannot patiently endure, there is no way for us to [handle] this world, let alone our spiritual practice. In spiritual practice we especially need patience, as in this Saha World of endurance we must endure what others cannot endure and do so with a peaceful mind.
So, we must be peacefully patient and unwavering. No matter what external conditions come our way, we must remain the same, completely unwavering, not letting our minds be disturbed by interpersonal conflicts. This is the first requirement that we must meet as spiritual practitioners; we need peacefully patient and unwavering minds.
Additionally, we need to “cultivate Samadhi and right mindfulness.” Our minds must always be tranquil and in Samadhi. Samadhi is cultivating contemplation. We should constantly contemplate without pause. With worldly and world-transcending Dharma, with our daily living, with the ways we treat people and things or our methods for handling matters, we need to earnestly cultivate contemplation and always practice right mindfulness.
“We will enter the inconceivable state and abide in the Dharma with a mind of wisdom.” Our bodies and minds will constantly enter this inconceivable state. In this spiritual state, we will not allow people, matters and objects to disturb us. This is the mind of wisdom. This is what happens when our minds are peacefully abiding in the Dharma. When our minds have settled down, naturally, regarding matters and objects, our state of mind, thinking and perspective will be different from ordinary people’s. Our minds will be able to remain settled in this state of tranquility and clarity where we abide in the Dharma with a mind of wisdom.
So, “Our spirit and wisdom will be open and clear.” Our spirit and wisdom will always be very open and clear. With the Three Insights and Six Spiritual Powers, or the Three Understandings, our minds will absolutely not be hindered by ignorance and afflictions, not at all. We will thoroughly understand everything without hindrance. Our minds will be like the endless void; nothing is able to obstruct the endless void. Sentient beings are fettered by ignorance and afflictions. So, when they see people, matters and objects, they are always trapped in a web of afflictions. If we can let go, if we can free ourselves, naturally everything in the world will be like clouds dispersing into mist. In this way we will be free and will not be covered by ignorance and afflictions and further multiply them.
So, when we encounter external afflictions, internally we must be open and clear, able to apply the Buddha-Dharma to our minds in order to eliminate these external afflictions. If not, what is the point of listening to sutras? We listen to sutras to understand the appearances of ignorance and afflictions coming from the external environment. Our minds need to be very clear and open. If they can stay pure and undefiled, “We can understand all sutras and discourses.” All the countless sutras and discourses have already entered our minds, so, “By grasping one truth, we understand all truths.” Then, what afflictions will we still have? We will naturally have the Four Unobstructed Wisdoms. Unobstructed meaning, unobstructed Dharma, unobstructed rhetoric and unobstructed joyful eloquence are the Four Unobstructed Wisdoms.
The Four Unobstructed Wisdoms we often speak of are these four. These require that we earnestly settle our minds. With peacefully patient and unwavering minds, we accept and uphold the Buddha’s teachings. Peaceful patience is not only needed for practicing the Dharma; as we go among people, we also need a mind that is peacefully patient and unwavering.
Look at Zimbabwe. There is a group of Tzu Chi volunteers there. It started with just one seed, and now there are more than 1000 volunteers taking care of the work in different areas. We can see how some African women gain weight when they reach middle-age due to their diet, lifestyle and so on. In the past, they just accepted it and lived [in the same way]. Now, the Buddha-Dharma has been passed to their bodies and minds, inspiring them to get up and take action. They have formed great aspirations, and they have tapped into their spiritual wealth, so they also want to help other people.
One day, they were going to deliver supplies to impoverished and suffering people, elderly people with no one to rely on or people with disabilities or illnesses. They went to carry out a relief distribution, so they had to bring many heavy bags of rice, oil and other daily necessities and supplies. The cars could not drive along the roads because they were too muddy, so they got out of the cars and used bricks and stones to pave the roads. However, this was not for the cars to travel, but for the people to walk across. Because it was too muddy, the cars could not pass. The supplies had to be carried over by the people. Some put the supplies on their heads, and some used their arms to carry them. Climbing up and down the hills was taxing.
Some had difficulties walking and would slip and fall or drop the things they were carrying. But those who fell would laugh, laugh very happily. Even when they ended up on their backs, they were still laughing very happily. Everyone else knew that they were not hurt, and so they laughed with them, too. Then they picked up the supplies and, embarrassed, quickly stood up. After picking it up they put it on their heads or carried it in their arms. Seeing their spirit is really touching. They are so optimistic; they have peacefully patient and unwavering minds. They never once let the rough road cause them to frown nor did they wear a sour face. They laughed very happily.
Their spirits and wisdom are open and clear; this was the life they led. They went to see someone with cerebral palsy and brought things for him. They also sang with him and so on to entertain him. When they saw elderly people, they were very respectful. They went to their houses to help them clean and help them tidy up their appearance. They chatted with them and sang for them. In this way, they did not just bring supplies, they also brought them joy.
They worked so hard, whether [carrying] rice, oil or blankets. Winter has begun, so they gave them blankets and other supplies. This is the heart of a Bodhisattva. They can be peacefully patient and unwavering like this. With that kind of mind, they truly cultivate. Samadhi and right mindfulness.
Thus, when they help others, their direction does not deviate. They are all so willing and happy [to help]. “I vow to deliver countless sentient beings.” Their minds are filled with Dharma. They are so cheerful and so willing. It is so simple; they are so cheerful and so open-minded, willing to help others. Are we able to keep up with them? These are [our volunteers] in Africa.
In their everyday life they are so diligent. They often listen to the Dharma. Whether under the scorching sun, under trees or by rocks, everyone sits together to share [their insights]. They have this unobstructed meaning, unobstructed rhetoric and unobstructed joyful eloquence. It is quite easy for them there. The Dharma has already entered their hearts, so nothing is an obstruction for them.
They have such a simple way of life and live in such poverty, yet the Buddha-Dharma abides in their minds, and it opens up their minds so they can see their infinite wealth. It brings them happiness, this inexhaustible Dharma-joy. This is what we need to cultivate. Only by cultivating causes can we attain the fruition. So, we just need to concentrate on going forward; just do it.
The previous sutra passage states, “His kalpa will be called Happiness-filled. The land will be called Joyful-intent. The land there will be level, the ground made of crystal, and trees of treasure make it magnificent. Flowers of pearl are scattered. Everywhere around is clear and pure. All who behold it are filled with joy.”
We already discussed this yesterday. In the future when Maudgalyayana attains Buddhahood, the names of his kalpa and land will be Happiness-filled and Joyful-intent. The name of the kalpa is Happiness-filled. The name of the land is Joyful-intent. From their names, we know that they are very joyful indeed, just like [the volunteers] we spoke of in Zimbabwe. Although they are impoverished, their state of mind is such that if they can help others they feel very joyful and satisfied. They all feel very satisfied, with very joyful intentions. Although the land is craggy and uneven, in the ground of their minds. “The land there will be level.”
In Maudgalyayana ’s land, both the tangible and intangible are very level. “The ground [is] made of crystal [indicates that] the people’s minds are pure. “Trees of treasure make it magnificent. Flowers of pearl are scattered.” The trees of treasure are very big, and flowers of pearl are scattered. It is as if pearls have been formed into flowers. “Everywhere around is clear and pure.” Everywhere is pure. Whoever sees it will be joyful.
The next sutra passage states, “There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless. That Buddha’s lifespan will be 24 small kalpas. Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas.”
This is a very long time. “There will be many heavenly beings, humans.” This is similar to what Venerable Katyayana will attain in the land described in his prediction of Buddhahood. “There will be no Four Evil Destinies.” There will be no asura, hell, animal or hungry ghost realm. It is ignorant sentient beings who practice evil that fall into these Four Evil Destinies.
His world will not have the Four Evil Destinies. In the Saha World, in this world, we see the Four Evil Destinies. Some people love to argue and easily give rise to anger. Such ignorant, afflicted and angry people are everywhere. Because of this, there are many manmade disasters. This is the asura realm.
There is also the hell realm, where many people face unbearable suffering. In the animal realm, they do not understand principles. Without morality and ethics, people are just like animals, to say nothing of the animals that we can see, the thousands of different kinds. We can also see these animals in the human realms.
When it comes to the hungry ghost realm, there is a population of hundreds of millions who lack food, nutrition and water. In many countries, there are many sentient beings suffering like this. These are the hungry ghosts that we can see in the human realm.
In Venerable Maudgalyayana ’s land when he attains Buddhahood in the future, there will be no one in these conditions. In that place, all are heavenly beings and humans, so there will be many people enjoying happiness and living good lives. They will take joy in the Buddha-Dharma, and there will be many people who form Bodhisattva-aspirations. There will also be many Hearers earnestly listening to the Dharma. “Their numbers will be countless.” This is what that land will be like.
There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless: The assemblies of those who listen to the Dharma of both the Great and Small Vehicle are these innumerable Hearers and Bodhisattvas. Their numbers will be countless. First it explains that the land will be pure, all in response to his direct retributions. Next it explains that his family and followers all have the capabilities of the Three Vehicles and Five Natures.
“The assemblies of those who listen to the Dharma” are the Great Vehicle practitioners, meaning Bodhisattva Vehicle practitioners, or Hearer Vehicle practitioners, the Hearers, who are Small Vehicle practitioners. Those with Great and Small Vehicle capabilities will come to listen to the Dharma. There will be a great number, countless Hearers and Bodhisattvas. Their numbers will be truly infinite. First, it explains that the land will be pure. It first describes the pureness of the land, which reflects his direct retributions. His direct retribution is the place where he will be born. He will be born in this land, and this world will be such a pure place. This is in response to his direct retribution. This is because he put the Buddha-Dharma into action and went among people to create great seeds of blessings. Therefore, in the future, he will attain great fruits of blessings.
Next is the description of his family, followers. His family and follows, as we have just said, will not be beings in the Four Evil Destinies. There will not be suffering people nor ignorant and afflicted sentient beings. They will all take joy in the Buddha-Dharma, and they will earnestly listen to the Dharma. After hearing the Dharma, they will all form great aspirations. His spiritual family will be those who will “all have the capabilities of the Three Vehicles and Five Natures.”
The Hearer Vehicle, Solitary Realizer Vehicle and Bodhisattva Vehicle are the Three Vehicles. The Buddha is not satisfied if we only practice as Hearers or Solitary Realizers. The Buddha’s original intent was for us all to advance and practice to become Bodhisattvas, to walk the Bodhisattva-path. Then we are truly walking along the path to Buddhahood.
So, we all need to urge ourselves on and encourage ourselves. We need peacefully patient and unwavering minds, so we can cultivate Samadhi and right mindfulness. With our minds in Samadhi, we will not deviate from our direction of right mindfulness.
Next, the sutra states, “That Buddha’s lifespan will be 24 small kalpas.” As for the three previous Venerable Ones, Venerable Kasyapa, Venerable Subhuti and Venerable Katyayana, their lifespan [when they attain Buddhahood] will all be 12 small kalpas. But now, when Venerable Maudgalyayana attains Buddhahood, his lifespan will be 24 small kalpas, which is the double of 12 small kalpas. His lifespan is long, but also “Right Dharma will abide this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas.” The eras of Right Dharma and Dharma-semblance will be twice that of the previous three Venerable Ones.
As we can see, Maudalyayana must have been very mindful with his practice in the causal ground. He conquered all difficulties, and his will to practice was firm. He practiced what was hard to practice. This was his process.
In his causal ground, he possessed great spiritual powers. Therefore, when he attains the fruit, his lifespan and transmission of the Dharma will be so long, longer than the first three people. “With his spiritual powers, he can make short things long.” Spiritual powers can make long things short and short things long. Things can be made long or short at will. [He could] “make few things into many.” This is what spiritual powers can do.
We, as Buddhist practitioners, do not speak of these spiritual powers. However, in Maudgalyayana’s mind, long and short were not hindrances to him. Many and few also did not affect him. He had these spiritual powers and Samadhi; his mind was undefiled by all things. So, he had these inconceivable powers and could enter these inconceivable states. He abided in the Dharma with a mind of wisdom. Because his mind of wisdom peacefully abided in the Dharma, “[His] spirit and wisdom was open and clear, so he could understand all sutras and discourses.” He was able to spread and expound the Dharma. In order to expound the Dharma, he sacrificed himself. There are people who are like that. He devoted his whole life to spreading the Dharma. In his last years of life, he was unhindered in meaning, Dharma, rhetoric and joyful eloquence. He had these eloquences without any obstructions.
This was what Maudalyayana possessed. SO, while we learn the Buddha’s Way, this is what we need to learn. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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