Explanations by Master Cheng-Yan
Subject: Turn the Dharma-Wheel to Liberate the Suffering (轉法輪度諸苦)
Date: February.20. 2017
“The Great Noble One is the Great Enlightened One, the one who can teach the Dharma. With the Dharma-wheel, He can turn the Great Dharma that He teaches. The teachings have a nature and appearance that can be immediate or gradual. He teaches according to capabilities and delivers suffering sentient beings to be free from all suffering and attain Dharma-joy.”
From this sutra passage, we know that the one who expounds the Dharma and the Great Dharma that He teaches must be in accord with sentient beings’ capabilities. The Great Noble One is the Great Enlightened One; the one who can teach the Dharma is the Buddha. He has already attained Buddhahood and thoroughly understood the principles of all things in the universe. So, He hoped that everyone can be like Him.
In the past, the Buddha Himself manifested an appearance in the world and likewise revealed for us the things that must be learned. After He had learned them, He comprehended the unfairness and the suffering in life, the class distinctions and so on. He wanted to find a way to help everyone attain a life of equality, joy and freedom.
But, this was by no means easy! It was not only for a small number of people, but for everyone in the world. Everyone has to share the same perspective so that everyone can together break through the concept of caste distinctions we all have. Eliminating this concept of class distinction must start from everyone’s loving heart, from increasing our compassion, so we talk about viewing all with equal compassion.
How can we help everyone thoroughly understand compassion, that everyone is equal? To do this, the Dharma must be spread so everyone can understand the principles. The principles are very profound, yet they are found in our daily living. Through our daily living, we must analyze the great principles of cyclic existence. We are not only talking about the present life, but also past lives, future lives and so on. These are such subtle and intricate principles. But does this mean that the average person in society can accept them when they hear them?
The Buddha must use all kinds of methods to reveal the process of spiritual practice, from experiencing the suffering of life all the way until finding a way to thoroughly understand the principles. Out in nature, He went through spring, summer, autumn and winter. When it was cold, He had to find a way to endure the freezing cold winters. When it was hot, He had to find a way to endure the summer heat. This was in the natural world. The world has had imbalances in the weather since ancient times. He had to find ways, in His daily living, when facing the surrounding environment or interacting with other people, to have “patience with what arises” when dealing with people, matters and things. Only with great patience could He attain great realizations. This was the process of spiritual practice that the Buddha went through for us to see, to help us understand that this is how to engage in spiritual practice. In His spiritual practice, He went among people, to experience various things in life that must be endured through “patience with phenomena.” When all things in nature were imbalanced, He also had to find ways to endure the suffering that resulted, such as the freezing cold of snow and frost.
If He lacked material goods, He did not use material things to satisfy Himself; He had to find a way to survive in nature. The Buddha manifested many things like this in the process of His life. He did this until all things, all people, matters and appearances in the world, were thoroughly clear to Him. His mind likewise settled down. Once He began to awaken, in that instant, the door to His mind opened, and He became one with the universe. Becoming one with the universe is called enlightenment. The Great Enlightened One can teach the Dharma, turn the Great Dharma-wheel and expound the principles of all matters and things in the world. So many principles come from His ocean of enlightened wisdom, so He can continually teach the Dharma. This is called turning the Dharma-wheel.
With the Dharma-wheel, He can turn the Great Dharma that He teaches. The Dharma is the laws that govern the natural world and the world of living beings, and it even encompasses the most subtle ignorance that arises in our minds. Things as big as the universe or as small as the most subtle thoughts that cause our minds to stir, every thought that stirs our minds, all of these are parts of the Dharma. So, the Buddha turned the Dharma-wheel to help everyone comprehend the origins of all things and the principles of all things in the universe. He wanted everyone to understand that we all inherently have Buddha-nature but due to one single thought of ignorance… This one thought of ignorance, one singly thought, causes sentient beings to each have different habitual natures. We are all the same; from that one thought of ignorance everyone has different habitual natures.
To accommodate different habitual natures, the “teachings have a nature and appearance that can be immediate or gradual.” The Buddha-Dharma must be in accord with capabilities. [Sentient beings] each have different capabilities, and everyone has different habitual natures. So, the teachings must be adapted to accommodate various capabilities. For those whose capabilities are dull and limited, limited teachings are used to guide and gradually teach them.
Immediate teachings are used for those with sharp capacities. By listening to one teaching, these people attain understanding of many others. Form one example of people, matters or objects, these people will understand all. So, in the past we often said that for carpentry apprentices, when it came to making a square table, they would learn how to cut and shape it and how to make the corners. If now, I take this table in front of me as an example, the four corners are not just simple cuts. This table has some designs on its edges. With this design, the corners were sanded round. They are rounded so a part sticks out, yet rounding makes it beautiful. In this square shape, there are round parts; it has a feeling of roundness in the four corners.
If we are learning carpentry, we only need to learn how to shape one corner. If we learn how to shape one corner, we will know how to shape all four. Then we can add on the design. After doing the design on one corner, we just need to rotate it. We only need to learn how to do one corner. By learning to do one corner, the other three can be done with the same method. So, this is why we say, “Seeing one corner, we know the other three.” After seeing one corner, if we learn how to make it, when it comes to the other corner, we will have the skill to do it. We not only can repeat this skill, but we can also modify it. This is having immediate capabilities.
Those with immediate [capabilities] are sharp; they can comprehend instantly. “I know, I understand what you are saying. I will start drawing the design. I can not only draw it; I can also make it.” This is seeing one corner; then even if we make three or more corners, we will still use the same method.
In the past, when people learned these skills, some would say, “I have only learned to make the eastern corner. How do I make the western corner?” The master craftsman would tell him, “You make it just like you did the other side.” “It is not the same. This corner is on this said, and that corner is on that side!” People like this need “gradual teachings.” The master craftsman must patiently show them, “Alright, the corner on this side goes in this direction like this. So, for the two opposite corners, you only need to turn it like this and like this. Then turn it to that side.” “So, now which side are we making again? Master, what about this corner?” “It is the same!” “But the orientation is different! For a different orientation, come, come, I will explain it to you again. For all four corners, the skill used should be the same.” For each direction and each corner, he must guide the student by hand to teach him. This is “Gradual teaching.”
All of us should, as we deal with similar things, upon learning one, as people say, “by grasping one truth, understand all truths.” Why must we make it such hard work for the Buddha? The Lotus Dharma-assembly was taught with both the gradual and immediate [teachings]. It was a perfect and complete teaching method. Why did the Buddha have to wait for 42 years? Because we sentient beings still had uneven capabilities. The Buddha had to wait until everyone’s capabilities were even, then He could teach the perfect teachings to unite everyone’s vows and aspirations. Everyone had to share one aspiration and have the same power of vows.
So, now as we are speaking on the Chapter on the Parable of the Conjured City, we can see Brahma kings from the east, southeast and also the south successively discovering this light. They all observed [it] from different angles. They received the light from different directions, so the source of the light was in one place, but it was able to shine in all directions. The source of the light did not move, but the recipients of the light varied in location. Those in the east searched toward the west. Those in the south searched toward the north. These are examples.
Next, those in the west and the north would search in the opposite directions. But the origin did not move. This is the Dharma; its source is always the same. People just look at it from different directions. “Ah, our way of looking at it is different.” This is the principle. There are immediate and gradual [teachings].
If we receive immediate [teachings], that is, if we have sharp capacities, we can understand this. Otherwise, what direction would those in the north search in? If those from the south discussed with those from the east, those from the east would say, “We are searching in the west for the light.” Those from the south would say, “That is wrong. We are seeking it in the north. The light is from the north.” Those from the east would say, “No, the light shines from the west.” So, who is right, those from the east or those from the south? Actually, whether they arrived from the east or west, the principles remained at the source, never changing. Those that came from all directions saw the phenomenon from their own position. If we can all move in the same direction, then we will be [aligned] with the principles. The original principles are perfect in all directions. Isn’t our planet round in all directions? It is a sphere. With the Buddha’s perfect teachings, over time, whether people [initially] could accept the gradual or the immediate teachings, the gradual or the immediate teachings, people’s capabilities eventually became even, and they agreed on a direction.
So, because of this, all the Brahma kings asked [the Buddha] to turn the Dharma-wheel, and the Buddha, Great Unhindered Wisdom Superior Buddha, “silently consented.” He would teach [the Dharma], but He had to see whether those coming from all directions were now even in their capabilities, immediate or gradual. Sakyamuni Buddha had to wait 42 years before expounding the Lotus Sutra. He also waited for capabilities [to be even]. So, the teachings can be immediate or gradual because of natures and appearances. Everyone’s capabilities, sentient beings’ habitual natures and their capacities, are all different, so the Buddha used various matters and objects that suited sentient beings’ capacities and natures in order to teach them. This is teaching according to capabilities.
What is His goal? He “delivers suffering sentient beings to be free from all suffering and attain Dharma-joy.” This is the greatest goal. To teach the Dharma, first, there is much homework to be done beforehand. It is fundamentally very simple, but in the world, truly, people’s natures and capabilities are complicated.
So, on this land and in this world, we have caused both the macrocosm and microcosm to become imbalanced. How can they be balanced? This depends on how the teachings are applied in the macrocosm of the world and spread across the human realm. This is something we must mindfully comprehend. The world continues to revolve, but sentient beings’ population increases. With different natures and habitual tendencies, as the population continues to increase, life becomes more and more complicated. The contamination and turbidities we create grow more and more severe. So, the climate becomes more imbalanced.
Very early last night, slightly before midnight, it began to rain. The rain’s sound was so worrisome! Could it be that Typhoon Goni has not turned away? All day yesterday, it seemed to stay in the same place. It progressed very slowly. I kept reverently hoping that its direction would quickly change and turn toward the northeast. This way, it would be out over the ocean and could decrease in strength. Then it could dissipate and not make landfall, causing disasters. Hearing the rain at night was so troubling. But now, things look to have calmed down. But we must stay very reverent.
This cycle reminded me of the past. In 1986, Typhoon Wayne also made Landfall on August 22nd. But the track of this typhoon over the ocean was very strange. It stayed out above the ocean spinning. The typhoon warning was issued, but it actually made landfall twice in Taiwan. There were three warnings, and it turned away four times. This was a very strange typhoon. During that time, it really did bring Taiwan quite a bit of disaster.
I remember at the time of Typhoon Wayne, I believe I was in Taichung. From central [Taiwan], I heard that the disaster in the north was severe. Both northern and southern areas [were affected]. Actually, the central region also felt the typhoon. But, in the north, starting with Sanzhi and so on, the damages were very great.
I remember I rushed from Taichung to Taipei. I also went to the disaster area. It was a huge disaster in my memory. Isn’t today also the 22nd of August? That is right. So, when I think of this date, it reminds me of that day in 1986. Though the wind and waves are very peaceful today, we still need to be vigilant and reverent.
In this world, there are more typhoons now than before. Due to the effects of global warming, typhoons change often and drastically. We must be even more self-disciplined and reverent. Sentient beings are suffering. It was only a few days ago that. Typhoon Soudelor passed through. Those who are suffering, shocked and scared have still not calmed down, but another typhoon has already formed. Isn’t this suffering? Sentient beings are suffering. How can we be free from suffering? They only way is for people’s minds to be in harmony and for everyone to have a joyful heart every day. How do we attain joy? With gratitude, respect and love.
If everyone can learn how to have a mind filled with gratitude, respect and love, that is the most peaceful mind. then society can be harmonious.
So, we must earnestly create a harmonious society where everyone loves people and cherish objects. if we know to cherish all people and things, if we have this kind of love, we will naturally know how to make adjustments in our daily living so that we can avoid waste. This way, we will not pollute the earth and the air. Then, the earth will naturally be at peace. There is so much to be said of the principles in the matters and objects of this world. So, we must be mindful.
The preceding sutra passage says, “At that time, the Brahma kings, having praised the Buddha in verse, each spoke these words. ‘We only pray that the world-Honored One will turn the Dharma-wheel to enable all in the world, heavenly beings, Mara, Brahma, samanas and Brahmins, to attain peace and stability and be delivered and liberated.’ Then the Brahma kings, with one mind and one voice, spoke in verse.”
This Brahma king, Brahma king Wondrous Dharma, cared greatly about all in the world. He knew that there was so much Dharma, so it was necessary for the Buddha to mindfully and quickly turn the Dharma-wheel He hoped that heavenly beings, humans and the eight classes of Dharma-protectors would all receive the Dharma, attain peace and stability and achieve liberation. This is how Brahma king Wondrous Dharma earnestly came to request the Dharma. Everyone must have been of “one mind and one voice [and then] spoke in verse.”
The verse form then continues in this way, “We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. we all take refuge in and entreat You to teach with the deep and far-reaching tone.”
Brahma king Wondrous Dharma requested the teachings. He hoped the Buddha would quickly turn the supreme Dharma-wheel. This was how he wholeheartedly and reverently requested the Dharma. This request was in everyone’s minds. So many people shared this same intent; they were very reverent. In requesting the Dharma, they were reverent. Entreating the Buddha to turn the Dharma-wheel was the wish in all of their minds.
We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel: They wholeheartedly and reverently requested the Dharma. They only prayed that the Great Enlightened One respected by all heavenly beings and humans would, for humans and heavenly beings, expound the Great Dharma to eliminate delusions. This is called turning the Dharma-wheel.
So, He is “the Great Enlightened One respected by all heavenly beings and humans.” Only the Buddha can, “for humans and heavenly beings, expound the Great Dharma.” Only the Great Enlightened One is able to expound the Dharma and turn the Dharma-wheel. Only Great Enlightened One can teach Great Dharma to eliminate delusions. This is called turning the Dharma-wheel.
Brahma king Wondrous Dharma [and the others], when they were in the human realm, had practiced the supreme Ten Good Deeds and upheld the supreme precepts. They also clearly understood the Dharma. They just still had some delusions. So, they could not end cyclic existence. On their own behalf, as well as that of all eight classes of Dharma-protectors and the human realm, they requested the Dharma. What was special was that they requested the Buddha to expound the Great Dharma to eliminate delusions. They asked the Buddha to turn the Dharma-wheel hoping to be able to eliminate delusions. Their delusions were very subtle and intricate dust-like delusions. When it came to afflictions and ignorance, all the Brahma kings understood the more obvious forms. But as for the intricate and subtle delusions, they still could not penetrate them. They requested the Dharma on behalf of everyone, hoping the Buddha would “beat the Great Dharma-drum.”
Beat the Great Dharma-drum: The four elements make solid substance. When the four elements strike each other, they emit sounds. The Great Dharma can rouse us from our long night submerged in cyclic existence. Thus, it is likened to a Drum. Expounding all Dharma is called beating the Great Dharma-drum.
How does a drum make sounds? We hear the drum’s sound in the early morning. It does not make a sound itself. It needs someone to take two wooden sticks and begin to beat the it. Every day, the bell sounds and the drum thunders, both requiring someone to strike them. So, “Solid substances strike each other.” The drumhead also needs to be stretched tight. It is bound very tight. So, the membrane must be very tight. If it is not tight, it will not be stiff. The interior must be hollow, and the exterior membrane must be tight. When the drumhead is tight, it is stiff. Then, something hard is used to strike it. Thus it says, “Solid substances strike each other.” This is hard striking hard. The bell is also hard. It is made of iron or bronze.it contains many other kinds of metals as well. These are all hard components; it is composed of many hard elements. To strike the bell we must use something hard for it to make a sound. So, this is to say, hard substances must strike each other in order to produce a sound.
“The Great Dharma can rouse us from our long night submerged in cyclic existence.” Yesterday, we also mentioned the long night, the long and slow-passing night. In this vast darkness, who is able to ignite their light? Only the Buddha can break open the vastness of the long night to illuminate the darkness. The principles [exist] in the darkened room of our mind, inside this room, the room of our minds. If we want to enter this room, only the Buddha’s teachings can open the door of our minds. Before opening this door of our minds, we must first eliminate ignorance, afflictions and delusions. So, only the Buddha-Dharma, the Great Dharma, can rouse us.
Early in the morning, before 4 am, the wooden boards are struck, and everyone gets up. Next, the bell sounds and the drum thunders. Everyone quickly prepares to enter the Buddha Hall. This is part of our everyday routine. So, “The Great Dharma can rouse us from our long night submerged in cyclic existence.” If we just continue to sleep, if we crave sleep, the time will pass us by in vain. We may not worry about braving sleep, but we also crave food. We may not worry about braving food, but we also crave enjoyment. Think about this; what kind of life is this? It is one of no use. Thus, we must quickly wake up.
So, while in “our long night submerged in cyclic existence,” only the Dharma, the Great Dharma, [can rouse us]. Thus, it is likened to a drum or a bell that is struck; it is likened to a drum that rouses us. Everyone has been submerged in the long night, so the Buddha must expound all kinds of teachings. Sentient beings all have different capabilities, so the Buddha must adapt to sentient beings’ capabilities to teach all Dharma. “All Dharma” means that there are many teachings to help those with inferior capabilities, as opposed to those who accept “immediate” teachings. These are not “immediate.” “Immediate” and “inferior” are different. Those with inferior capabilities need “gradual” teachings. They need to understand gradually; these are inferior capabilities.
“Immediate” teachings are for those with sharp capabilities. So, we must be clear about “immediate” and “inferior.” Thus, “Expounding all Dharma is called beating the Great Dharma-drum.” This is what “beating the Great Dharma-drum” means. Here, the “four elements” that were mentioned previously are solid substances striking each other.
What are the “four elements?” Earth, water, fire and air. Earth, water, fire and air are the four elements. In our daily living, everything we use, whether hard or soft, is composed of the four elements. The first is “earth.” Without the earth, nothing else would be here. So, there is earth, this land. “Its nature is solid;” it represents solid objects. So, it can “support all things.”
For instance, the ground we sit on is also solid. The cushions you are sitting on are soft, but actually, they were also produced from the earth. Regardless of the material, whether it is a cotton or an oil-based material, it all came from the land. So, the earth can support all things. The table came from a tree. Trees are seeds that were planted in the earth. Their conditions were sunlight, air, water and soil, which helped the tree’s seed to grow. This is the support of the earth. Without the earth, how could we have trees? Metals also come from the ground. So, “The element of earth’s nature is solid.” It is tough. It is not just hard, but also tough, so it can withstand being bent. This is the earth. So, we must cherish this earth so that it can support all things.
The second element is “water.” Its nature is wet and moist. It can “take in all things.” Think about water. If we did not have water, how would we be able to live? Its nature is wet and nourishing. If our body lacks water, we cannot survive. Earth’s surface is composed mostly of water, with the ocean covering more area than the land. The ocean covers a great area of our Earth, to say nothing of the water stored underground. So, the water [element] absorbs all things. Besides supplying humans, water allows all things in the world to grow. Without water, nothing on this Earth could survive. It is because there is water and moisture that all living things can exist. So, the “element of water” is wet. “Its nature is wet,” so “it takes in all things.”
A few days ago in Wulai’s Guishan District, everyone went to help disaster survivors clean up. The water and mud also caused a disaster. To clear the water and mud [from the houses], they also needed to use water to clean it. We saw Tzu Chi volunteers doing the clean up, wearing rain boots and stepping into the mud. Their entire bodies were covered in mud. Their rain boots had dirt stuck all over them. If they saw a stream, they rushed to clean their boots to reduce the weight of their rain boots. Then, their steps were much lighter. Their feet were entirely covered with mud. Who knows how many times they cleaned them off? So, if the “element of water” is not in balance, we can see the disasters that it can cause. To clean up after a disaster, we still need water to clean. The mud on our feet also needs water to be washed away. This is why no living thing can go without water.
“The third of the four elements is the element of fire. Its nature of warmth.” With heat, there is warmth. “It moderates and ripens all things” so they can mature.
In the same manner, our bodies also need warmth. Our bodies must maintain their temperature; without warmth; we cannot survive. We need a suitable, warm temperature. Of course, it cannot to be too hot. It must be just the right temperature. In fact, when the sunlight shines on the earth, it helps to warm the earth. This is “the element of fire.” If we lack sunlight, we lack heat and nothing will be able to grow. So, we must have warmth. Warmth and warm air keep all things in balance.
Fourth of the elements is “element of air.” “Its nature is movement.”
Fourth of the four elements: The element of air. Its nature is movement. It gives life to all things.
Air is movement. If there is no air, water will not flow. For instance, if water is blocked, it cannot flow downwards. Look at the way we pour tea. The top of teapot must have a small hole, a little vent. This way, we can pour the tea out. Without that hole in the teapot’s [lid], the air cannot get inside, and the water cannot be poured out. So, flowing is movement. The air must flow in to allow movement. If the air cannot flow then there is no movement. This is a concept of physics. This is the “element of air.”
Right now, we are very worried about the typhoon over the ocean. How do they move? According to airflows. The direction of the airflow affects the movement of the storm. So in the end, the four elements can never be lacking in our lives. But they must be in harmony. If the four elements are in harmony, human beings and all things on earth will be safe, and we will have abundant resources. So, we must be very mindful of this.
These real four elements create all phenomena with form. Therefore they are the four elements that create. What encounters and captures these substances is solely the sense organs of our body. When the body’s sense organs encounter all kinds of form, we become aware of solidity, wetness, warmth and movement.
“These real four elements” are talking about very real, substantial principles. We should be able to experience these very real principles. The Buddha taught many principles to help us understand. “[These elements] create all phenomena with form.” It is because of the four elements that we can see the appearances of all things on this world, each of which is different. So, they are called “the four elements that create.” The four elements are real. Earth, water, fire and air create all things in the world. “What encounters and captures these substances is solely the sense organs of our body.” All of many things are encountered by our bodies and allow us to have sensations; the four elements are things that we all feel every day. “Why is it so hot today?” “Why is it so windy today?” “Why is it so rainy so hard today?” and so on. These are things our body feels. When we eat, the dishes we eat, the taste they have, are all things our sense organs encounter. So, it is solely our body’s sense organs that encounter these. “When the body’s sense organs encounter all kinds of forms, we become aware of” and thus know, what is solid, what is wet, what is warm and what moves. These are all things that we experience. In summary, there is so much Dharma that is found in our daily living. We must make an effort to mindfully to experience them; then we will know why all the Brahma kings continually asked the Buddha to turn the Dharma-wheel. [The Dharma] is so subtle and intricate, but it is in our daily living. We can feel all of it, but we just do not realize it. We are all in the darkness of that long night. We need the Buddha to turn the Dharma-wheel. We need Him to beat the Great Dharma-drum and blow the Great Dharma-conch. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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