Explanations by Master Cheng-Yan
Subject: Practicing Our Cause to Transform Sentient Beings (行因趣果隨緣化度)
Date: February.28. 2017
“We practice the causes and obtain the effects of transforming all sentient beings according to conditions. The rich among the rich are likened to those who, from amidst brightness, enter the light. The poor among the rich are likened to those who, from amidst brightness, enter the darkness. The poor among the poor are likened to those who, from amidst blackness, enter the darkness.”
We can understand this, for we often say that “We practice the causes and obtain the effects.” We often say to not take karmic cause and effect lightly. Every day, all of the thoughts we give rise to and all of the actions we engage in all begin with a single thought. This is the origin of everything we do. Because there is this beginning, there is a result. Something is over there, and we wish to move it over here. Once we have this thought, we act upon it; we pick this thing up. This is the cause. We move it from there and place it somewhere else, so the result is that this thing has been moved from this place to that one. Even with such small actions like this, we practice the causes and obtain the effects.
Why, when a thing is over there, do you want to move it here? There must be causes and conditions behind this. It must be that the thing is not well suited to where it is; you think it would look better if it were moved over here. Based on these causes and conditions, we took this action, resulting in a change in its placement. In our daily living, we “practice the causes and obtain the effects according to conditions.” Even in our daily living, such small matters as these are still inseparable from the law of cause and effect.
Spiritual practice is the same. However, spiritual practice is a great matter. Beginning in this lifetime, when we form aspirations and make vows, they are our causes, our seeds, in this lifetime. We have begun acting on this by going among people to form good affinities and transforming sentient beings according to conditions. We do this in our present lifetime and will do the same in future lifetimes, continuing this causal seed by establishing firm spiritual aspiration and walking the great, direct Bodhi-path. In this way we keep moving forward with our feet on the ground. This process is inseparable from the past causes we [planted], the past aspirations we gave rise to and the past affinities we formed. With the many results, we can transform all beings according to causes and conditions. This is our heartfelt vow, and it never changes; with our firm spiritual aspirations, we remain undefiled by the ignorance and turbidities of the world.
We must believe that we have this seed of our pure intrinsic Tathagata-nature that enables us to spread seeds of goodness lifetime after lifetime. We do not just bring our own seed to fruition, but also from that seed’s many fruits we further sow more seeds so seeds of goodness can enter everyone’s minds. This is transforming all sentient beings. With our good thoughts, we accept these virtuous causes from the Buddha. These virtuous causes are the Dharma; we have already taken the Dharma to heart.
A few days ago, we spoke of turning the Dharma-wheel, how the Buddha-mind is transported to become the mind of sentient beings, and sentient beings’ minds become the Buddha-mind. Since our unenlightened mind can become the Buddha-mind, we should then take this Buddha-mind and give it to all other sentient beings by continually spreading the seeds of goodness. This is transforming all sentient beings.
“The rich among the rich” means that with minds rich in love, we can guide all sentient beings. When sentient beings are blessed, they already have much wealth. By going further and accepting virtuous Dharma, from their already wealthy lives they can manifest the wealth of their love by practicing giving, providing relief and following the virtuous Dharma. People like this are rich to begin with, but by opening up their hearts, their hearts which are rich with love, they will likewise have an inexhaustible number of seeds that they can spread everywhere. They will be able to do good and virtuous deeds. It is like, with their bright, beautiful and brilliant lives, they further step onto a great, radiant path. These are the rich among the rich, who further have a wealth of love. They do many virtuous deeds, practicing many virtuous teachings. So, “From amidst brightness, they enter the light.” They enter this great radiant path.
What about “the poor among the rich?” This is like those who, journeying on their past life’s blessings, come to this life and have the circumstantial retribution to be born into a rich family, or have the good causes and conditions to be able to work hard and achieve success. Their success brings them a lifetime of wealth, but they nevertheless do not know to take the seeds of wealth and spread them among the poor, to earnestly work to benefit their lives. Whatever they can earn, they earn for themselves. However much they make is never enough, so they are forever lacking. They may have superficial appearances of wealth, but they remain impoverished on the inside. So, though they are in fact wealthy and seem to have a lot of wealth on the outside, they are empty inside. Thus they gradually enter the darkness. They go from brightens into darkness. Life is impermanent! Will their present life always be smooth sailing? Will they always be rich? It is hard to say.
Perhaps with the passing of time, their wealth and good fortune will also pass. Perhaps with great success in this lifetime, they may also experience great failure. Life is impermanent, with its ups and downs. Their lives may be gloriously bright, but once the impermanence of fortune manifests, everything may completely fall apart.
If in this lifetime they do not create even the slightest blessings, they leave this life empty-handed and their next is beyond their control. Where will they end up? No one knows. So, this is “from amidst brightens, entering the darkness.”
What about “the poor among the poor?” These are those who in this present lifetime are already poor and sick, or perhaps both poor and mentally ill. If they are both mentally and physically ill, and poor as well, then their lives will be filled with suffering! They carry so much karma in this lifetime. They have no hope in their lives; it is beyond their control. This is the karmic forces created in past lives. Since they did not create blessings or accept the Path, the roads they travel in their present lifetime are filled with hardship. They continue to dwell within the darkness and have no benefactors; no direction brings them to brightness. So, “From amidst blackens, they enter darkness.” Within that blackness, they seal their own fate. From within this darkness and delusion, they enter into even darker places. These are the poor among the poor.
Nevertheless, in the world, there are also the “rich among the poor.” Though they created the causes for their poverty in past lifetimes, they also created causes for riches. So, in their present lifetime though they came to the world in poverty, they still have benefactors who enticed them to see the radiance of the world. Then the thought arises in them to head in the direction of the light. Though they may face much hardship, they are very willing to give and readily, wholeheartedly give their strength. These are the rich among the poor.
There are many examples of the rich among the poor in the world, not just among the people around us. Among the Living Bodhisattvas surrounding us, who create blessings for others, not all are necessarily rich. Some people’s lives are quite impoverished, but they are willing to overcome their poverty and willing to give to others. “Though I have no money, I have strength, and I am willing to help.” If you watch Da Ai TV, you can see these Bodhisattvas. You can see the rich among the rich, how they put aside their fame and fortune, how they put aside their status and devote themselves to others. Some may do recycling for the sake of safeguarding the earth. They are willing to go among others and give. Whether tangible or intangible giving, whether they give their money or strength, they never hold anything back when they give. These are the rich among the rich. They continually created blessings and never have regrets. From the time they form aspirations, they are always moving forward, never retreating and never stopping. These are the rich among the rich.
There are also the rich among the poor, those whose hearts are rich with love. In this large organization, everyone is equal. Everyone is able to give with all their might. Although some may be poor, they give with all their efforts. Although they may look poor on the outside, on the inside they are rich. They are rich in heart, rich in strength which they use to give.
Some are 80 or 90 years old. From the stories of their lives in the past right up to the present, they are always the same; they are willing to give. Regardless of their age, it is the same. No matter how much time has passed, it is the same. They have such bright and beautiful lives. Although these elderly Bodhisattvas’ lives in the past appeared to be full of suffering, though their lives even now are hard, they are still quite delightful. Some worked hard for their families when young and raised their children until they had careers of their own. They can now enjoy life’s comforts, but they do not wish to do so. They are willing to give for the sake of the world.
There are also those who have lived lives of hardship and torment, whose children have grown up and moved far away. They end up like other people, old and living alone. Their children do not want to be with them and do not want to care for them. There are also those whose children were filial, and their children grow up and succeed in their careers.
But life is impermanent. Suddenly in this illusory and impermanent [world], the bubble of their hope is burst. This is suffering! They then met benefactors who kept them company, guided them and helped them open their minds. They understood the impermanence of life and learned to let go. Though they were alone and suffering, once they joined this great family they found many companions on the Bodhisattva-path who helped them open their minds. Though they are in old age, using their strength, they concentrate on giving. When it comes to people’s environments, there are countless matters and appearances. But when we go back to the root, there is light. This always exists in their lives. Although in their lifetimes there is so much beyond their control, there is always a correct path that allows them to keep moving forward. They see this bright road to walk upon, a road of brightness leading out of darkness. These are “the rich among the poor.”
There are myriads of different human lives, each with different causes and conditions. So “We practice the causes and obtain the effects to transform all sentient beings according to conditions.” If we give rise to a firm faith and establish firm vows, naturally all the seeds that we sow will all be seeds of goodness that not only result in our own success but will enable us, lifetime after lifetime, to spread seeds of goodness among others. It is by going among people that we can strengthen our spiritual aspirations and nurture our wisdom-life. So, the road of life is truly the smooth Bodhi-path. As long as we are willing to form aspirations, the great, direct Bodhi-path is easy to walk. Furthermore, we can come and go among people without ever becoming contaminated. Among people, we spread the seeds of goodness over the fields of merit and virtue. This is the path the Buddha gave us. We can peacefully listen to the Dharma, accept the Path and put the Bodhisattva-path into practice. This is what we should persevere in.
So, in the previous passage, we saw how the Brahma kings came to the world and saw Great Unhindered Wisdom Superior Buddha sitting in the place of enlightenment. The Brahma kings and everyone else were joyful and paid respect to Him reverently. They scattered flowers like Mt. Sumeru and made offerings to the Bodhi-tree as well as to the Buddha. Together, “They said these words.” All were of the same heart and expressed utmost reverence.
Having made offerings with flowers, they each offered their palaces to that Buddha. They said these words, “Please look upon us with mercy and benefit all of us. As for the palaces that we offer, may You honor us by taking them. Please look upon us with mercy and benefit all of us.
They were reverently entreating the Buddha to exercise great compassion, saying, “As for the palaces that we offer, may You honor us by taking them.” This was the reverence in their hearts. “Venerable Buddha, Great Enlightened One, You are able to understand us and accept our reverence.”
So, “at that time, all the Brahma kings, with one mind and in one voice,” with one voice together like this, entreated Him. This expressed their sincerity. So it says, “Excellent! We see all Buddhas, the honored sages who save the world, who, in the prison of the Three Realms, can spur sentient beings to escape.”
There is much suffering in the Three Realms, from the formless realm to the form realm to the desire realm. The formless realm is without appearance or form. However, our spiritual state is also formless. This is our intentions. “What do my intentions look like? Do you know?” Sometimes people have certain intentions, but their expressions indicate something else. Some people, when they see others, feel, “Whenever I see this person, it truly makes me very unhappy.” This is resentment, hatred, jealousy. But they have already seen her, so they say, “I ‘m so happy to see you! Long time no see! Come on over!” They take her hand, “Come, let’s have some tea.” But in their they are doing it unwillingly. And what does this “unwillingness” look like? What you see is that earnest hospitality, but what the intention looks like cannot be seen. Someone’s mind may be in a state of ignorance, but we cannot see it. This is formless.
In this formless state, we give rise to many thoughts, the afflictions and ignorance from our dislike, or … in any case, there are many different kinds. In the world, we see those who were best friends, yet one continues to drag the order down a path so in the end he loses everything; one of them is left with nothing. “For a very long time, everything he did satisfied me, yet no one knew what he was thinking. What he expressed satisfied me. As a result, I came to rely on him completely, but in the end, because of this I was left with nothing.” There are stories like this as well. This is formless, the “formless realm.”
We cannot see into people’s hearts, cannot see their afflictions, ignorance and delusions. These all exist in formless realm. In our lives, there is this “formless realm.”
In life, there is also the form realm. In the form realm, [people] are pure. They are wealth, but very satisfied. They have enough that they can give to others. These are the rich among the rich. They are like Brahma kings, who in the past practiced supreme good deeds and upheld the supreme precepts.
Thus, when born in this life, they can enjoy heavenly blessing. They are like those in our human realm who practiced the Ten Good Deeds and so in this lifetime are very rich. They also have kind thoughts and are not greedy; they use the money earned in society for the benefit of society. They are very willing to give of themselves and they do so with great joy and reverence. They do not create karma; they give completely without expectations. These are the rich among the rich. They have the Buddha-Dharma; they encountered virtuous teachings in past lives, so they have been delivered. They have transcended to desire realm and are not bound ignorance to affliction are not bound by ignorance or afflictions. The world’ sensual pleasures do not cause them to fall due to greedy attachment. They continue to use their worldly wealth to accomplish world-transcending work. These are the rich among the rich.
And the poor among the poor? They are those whose karma leads them to suffer and then create further karma. Filled with afflictions, they cannot get past their thoughts. Everything they do is unwholesome. These are the poor among the poor. Those with more hope are people who, though past karma led them into poverty, also created causes of blessings in the past. So, they have benefactors in this life and are able to encounter the Buddha-Dharma. Then, although they initially suffered hardship, they are nevertheless willing to give. They give in such a way that though their lives are full of hardship, spiritually, they are filled with joy.
Look at Africa, at the [volunteers] who face poverty and hardship. They are the rich among the poor. Their wealth is their spiritual wealth. Though they face hardships themselves, they are able to transcend their suffering and are even able to help others. They are the rich among the poor; they have spiritual wealth so they are spurred to escape the Three Realms. They are not bound by the world’s suffering. They may live in poverty in the world, yet they are able to transcend it to become people who help others. See, this is the life of the rich among the poor.
So, there are these different kinds of lives. Everything depends on the causes we practice. We need to earnestly seize [the time] to create causes. We definitely must pay attention to the causes. Once thoughts arise and stir in us, if we set our resolve and have firm faith, naturally when we accept the Dharma, we will be very strong and steady. If our spiritual aspirations are not strong, perhaps we may become the poor among the rich and go from brightness to places of darkness. This is also possible.
If we are firm in our will to practice, even if our karma leads us into poverty, we will find our wealth in the midst of poverty, because the Dharma will be in our hearts. So, because we are rich amidst poverty, from within darkness, we will also walk toward a radiant path. this depends on our minds. So, we should be firm in our will to practice. This kind of cause is very important. It is a mindset we all must have.
Next, this passage says, “One of universal wisdom honored by heavenly begins and humans, You have mercy on all kinds of sprouts. You can open the door of ambrosial dew to widely transform all.
One of universal wisdom honored by heavenly beings and humans is the Buddha, the Great Enlightened One. The Buddha has already become the transcendent Great Enlightened One, so He was most honored among heavenly beings and humans. Thus He is called “one of universal wisdom.” this is true not only among humans, but among heavenly beings as well. So, He is honored by heavenly beings and humans, the most honored among heavenly beings, humans.
One of universal wisdom honored by heavenly beings and humans, You have mercy on all kinds of sprouts: The Buddha’s universal wisdom is honored among heavenly beings and humans. He has mercy on all beings and nourished all sprouts and roots of goodness.
The Buddha, in His wisdom, is most honored by heavenly beings and humans. He has “mercy.” He forever has compassion and mercy for all beings. He has compassion for sentient beings’ suffering. This is mercy. The Buddha is compassionate, and His compassion is universal compassion. He feels for those who suffer, so it says that He has mercy. He cannot bear to let sentient beings suffer. Sentient beings’ suffering is something He will never let be. [They live] where the Five Destinies coexist, so He must return, lifetime after lifetime, to the place where the Five Destinies coexist to transform stubborn sentient beings. What He needs to use is love, love like dew, to nourish all sprouts. He wants to give all seeds the chance to be able to sprout and extend their roots, so it says He has “mercy on all kinds of sprouts.”
This is saying that for these infinite seeds, as long as there is rain and dew, naturally, with moisture on the ground, they will be able to sprout and grow and extend their roots. So, He nourishes all sprouts and roots of goodness.
Having “universal wisdom” means having two kinds of wisdom to benefit humans and heavenly beings: This is the Dharma. The Tathagata has both true and provisional wisdom. Both kinds of wisdom must be perfect and complete to “illuminate all phenomena completely.”
True wisdom means using the true Dharma of the One Vehicle, which points directly to the nature of the mind. Everyone inherently has Buddha-nature; it is just covered by ignorance and afflictions. You have always had a bright pearl inside your pocket, but you never put your hand inside your pocket. You have always had this priceless pearl tucked inside your [clothing]. As we continue, the Lotus Sutra also tells this parable. So, everyone intrinsically has Buddha-nature. Unfortunately, though we sentient beings know we have the Buddha-nature, how can we allow this Buddha-nature to manifest, how can we truly return to the principles of all things in the universe including everything between heaven and earth and all matters and objects? What must we do to be able to experience this? If our Buddha-nature does not manifest, we cannot understand the principles of all things throughout the universe and all Dharma-realms. It will be impossible for us, but the Buddha’s true wisdom extends to all.
Still, though He has abundant principles to explain everything under the sun in different ways and analyze the physical principles of all matters and appearances, it was still impossible for us to comprehend. What could He do then? He could only use provisional wisdom. He had to use provisional, skillful means. With skillful means, He had to spend a very long time to adapt to sentient beings’ capabilities. He gradually nurtured sentient beings’ capabilities like this. This was truly difficult. So, only by perfecting the two kinds of wisdom could His wisdom be called universal.
To have universal wisdom, one must be replete with both the Tathagata’s true and provisional wisdom. Only when the two kinds of wisdom are perfected can He be called “One of universal wisdom honored by heavenly beings and humans.” In this way, He can “illuminate all phenomena completely.” Only with the radiance of the principles can all phenomena be brightly illuminated. Otherwise, when we look at others, people are just people. Even if the Buddha tells us that everyone has Buddha-nature and that we should treat everyone as a Buddha, they clearly all still just look like people. Their light, the true principles behind the person, their nature of True Suchness, is still hidden. You look at me the same way. I clearly look like just a person; where is there any nature of True Suchness, any Buddha-nature? When you see me and I see you, we all look like people, like unenlightened beings. Our wisdom cannot penetratingly illuminate. The table I see before me is merely a table. There is a dead branch that still has a few leaves. When I look, that is all they are, yet they have their principles. This one is a dead branch, that, a bonsai that was constrained in a small pot. It could not extend its roots, so it will forever remain such a small tree. We can call it a tree, but we should actually call it a bonsai. If you take it outside, pull it out of the pot and plant it on the ground, it will naturally extend its roots freely. With a vast space it will grow large.
We sentient beings are like this tree. This pine tree is constrained by the small size of its pot. This is like us now. Our Buddha-nature is just like this, constrained by ignorance and worldly appearances. We have no way to illuminate all phenomena completely. We are still constrained by appearances. As for the genes of this tree, the true principles of the matter of this tree, we only know this much; we still have not penetrated it completely. Just why is there a tree in the first place? This is indeed very difficult to understand.
So, sprouts refer to all living things, including womb-born, egg-born, moisture-born and transformation-born beings, all sentient beings. All these are called sprouts. All seeds upon the earth are also called sprouts. “All” here means many. “Sprouts” means things that sprout and grow roots. This is like our spiritual aspirations, our nature of True Suchness; they transcend limitations. Sentient beings are all restricted, bound by the power of karma.
Another meaning of “all sprouts” is that though “sentient beings may commit evil,” the goodness of their nature is never cut off. “This is likened to the sprouts of plants and trees, though damaged, they will again sprout.”
You see, though sentient beings are stubborn, though they may do evil, the intrinsic goodness of their natures remain. Haven’t we seen in the past some cruel person who had been sentenced to death, who, when the time for execution came, became willing to donate his organs? Isn’t this the goodness within him? Although in his ignorance he had once created evil karma, the goodness in his mind still remains. So, roots of goodness cannot be cut off, this goodness still remains. “This is likened to the sprouts of plants and trees; though damaged, they will again sprout.” Though a seed may seem to be damaged, if it is not actually destroyed, it will still be able to sprout. If you put a bean in the ground, as long as that bean is not crushed, as long as you do not cook it, even if it is spilt, if you put it in the ground, it will also sprout. The principle is the same; even with evil people, their intrinsic nature of goodness remains. Similarly, with seeds, even if it is not a very good seed, if you put it in the ground and let it absorb air and moisture, it too will still germinate and sprout.
So, “You can open the door of ambrosial dew.” The Buddha, the Enlightened One, gave the world the ambrosial dew of the Dharma. The analogy of ambrosial dew is used for Dharma. “Ambrosial dew is the medicine of immortality for heavenly beings. The Buddha gives teachings of the Dharma to enable them to escape from samsara.” This is called ambrosial dew. The Buddha taught and gave the Dharma universally to all sentient beings, so they would not lose their roots of goodness, so their roots of goodness could grow, and they could develop their wisdom-life. This “enables them to escape from samsara.” This is called ambrosial dew; it is the Dharma.
It is said that there is a tree of ambrosial dew. In mid-autumn, dewdrops fall on its leaves, and people take them as a medicine for long life. If the dewdrops fall to the ground, they become pearls. This is like when people listen to the Dharma and take it into their consciousness; it will transform into Bodhi-seeds.
It is also said that there is a tree of ambrosial dew. Dew forms on its leaves, just like the dewdrops of mid-autumn. In the autumn, the dew is heavier, so more dew forms upon the leaves. If people take water from these leaves, it is very pure. “People take them as medicine for a long life.” It can nourish them. If they fall to the ground, they transform into pearls, like when we listen to the Dharma and it enters our consciousness. When the water drips upon the ground, if similarly returns to the ground. It is like water, like pure water. People can drinks it; the dew becomes water, and when people drink it, it quenches their thirst. When it falls on the earth, it nourished the land. This is like our mind. When the Dharma enters our mind, it enters our consciousness and is absorbed into our eighth consciousness or our ninth consciousness, where it has beneficial use. That means it returns to our ninth consciousness which is the Buddha-nature. “ It will transform into a Bodhi-seed,” and each drop has its beneficial use. So, He “widely transforms all.”
To widely transform all: The Tathagata views all Dharma and all sentient beings as being equal. With His great compassion and according to their capabilities, He reveals manifestations and guides them to enable them to attain and enter [ His wisdom]. This is wisdom of the nature of equality. Saving and protecting all sentient beings is called “widely transforming all.”
“The Tathagata views all Dharma and all sentient beings as being equal.” The Buddha widely transforms all sentient beings, for He views all sentient beings as equal. Heavenly beings, humans or those in the Three Evil Destinies are all equal to the Great Enlightened One. “With His great compassion and according to their capabilities, He reveals manifestations and guides them.” The Buddha, in coming to the world, hoped to transform sentient beings so that everyone could realize and attain enlightenment. This is “wisdom of the nature of equality.” The Buddha was already impartial as He treated sentient beings with both true provisional wisdom. Put together this is called “Wisdom of the nature of equality.”
Saving and protecting all sentient beings is called “widely transforming all.” So, we should be mindful. The Dharma is always found in our daily living, as we practice the causes and obtain the effects to transform all sentient beings accordingly. This depends on all of us being mindful and remaining determined to go among people and give, lifetime after lifetime. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
