Explanations by Master Cheng-Yan
Subject: Accomplish Good Causes to Grow Fruits of Wisdom (成就善因增福慧果)
Date: March.02. 2017
“If we can listen to the Buddha-Dharma and comprehend the wondrous applications of the great path, we can transform our unenlightened minds and delve deeply into right mindfulness and the enlightened path. Then we obtain great wisdom and transform people to correct deviant [views] and guide them to right ones. By bringing to perfection the causes of the practice of kindness, we increase the fruition of blessings and wisdom.”
We must often listen to the Buddha-Dharma. Once we understand the Buddha-Dharma, we must also internalize and comprehend it. “Understanding” means “I know, I understand.” Understanding means after listening to the Dharma we know about it, but we have not truly taken the Dharma to heart, have not carved it into our minds. When we listen to the Dharma we have to take it to heart. We must not only take it to heart but also carve it into our minds. When we take the Dharma to heart, it will serve as a road. So, “The sutras are a path; this path is a road to walk on.” In our life, roads have the most wondrous application. Without roads, we cannot get anywhere. So, a road lets us get to where we want to go. This is its wondrous application. After we listen to the Dharma, we must carve each principle into our minds. When it comes to people, matters and things, to all worldly matters, [we must consider,] “Is this matter reasonable or unreasonable?” “With this matter, if we approach it this way, will we be able to get there?” We need to exercise the wondrous applications of these principles.
So, we must be mindful and earnestly absorb the Dharma and the true principles of the Path. In this way, we can exercise the wondrous applications of the great path. We must learn extensively and take it to heart, so that when we encounter the appearances of people, matters and objects, we can comprehend the great path. Then, we must form great aspirations. To comprehend the great path, we must form the supreme aspiration. Only with the supreme aspiration are we able to make use of this great application. When we take the Dharma to heart, we have the wondrous application of the great path. Otherwise, following the passing of the days and the appearances of people, matters and things, we will forever be in a state of confusion without knowing our direction or how to apply these teachings. Looking back, we see we have made many mistakes. Looking back, we realize we did not say the things that we should have, or to another we said something we should not have. What we did not say leaves us with regrets; what we should not have said fills us with remorse. The Dharma must be used just right. We must find ways to interact with people so they can take the appropriate principle to heart. We must accomplish things in ways that are harmonious and complete. This requires us to be clear on the methods, so we must often listen to the teachings. When we have internalized and comprehended the Dharma, we are then able to take the Dharma to heart.
Only be forming great aspirations can we comprehend the great path. With the great path in our hearts, we are able to make wondrous use of everything. Dealing with everything just right, in the most appropriate way, is called the “wondrous application.” If we can do this, “We can transform our unenlightened minds and delve deeply into right mindfulness.”
An unenlightened mind fluctuates and wavers. Sometimes we form great aspirations. When we form aspirations, we make the great vows, “I vow to deliver countless sentient beings. I will overcome all difficulties to transform sentient beings. I am willing to put this into practice through arduous cultivation. I do not fear facing difficulties in all matters nor do I fear a life filled with hard work.” Having formed these kinds of great aspirations, how do we take action such that we can keep the Dharma in our minds? How do we benefit sentient beings? This is benefiting oneself and others by forming Great Vehicle aspirations. When we form aspirations, we “form the supreme aspiration.” However, we cannot withstand the challenges of time. When we cannot take the hardships in our living, then very quickly, though we “comprehend the great path and form the supreme aspiration,” this aspiration very quickly deflates and we become indolent. In this way, we pass the days in vain.
What kind of mind is this? This is the unenlightened mind. If we have taken the Dharma to heart, naturally we will diligently advance in every step and transform our unenlightened mind. We must go through listening to the teachings to comprehend this. Then we form great aspirations. We must turn our unenlightened mind in the direction of [becoming] noble beings and enter the Path. Our mind must truly be on the great path, and we must exercise the wondrous Dharma. When the direction of our mind is correct, no matter how uneven our path in this world is, even though we encounter many challenges and it is difficult every step of the way, we can still overcome each and every difficulty. No matter how uneven the path is, we move forward step by step. As long as we go in the right direction, we will naturally attain great wisdom. Not only can we attain wisdom ourselves, but by maintaining our initial aspirations, we will advance on the path to Buddhahood to awaken both ourselves and others.
This path through the world is very rocky, and the path we ourselves are walking is uneven, to say nothing of lost sentient beings! We must be clear on the direction of our path and also put our heart into guiding everyone else to go in the right direction together with us. We transform sentient beings in this way. We must give rise to both compassion and wisdom. We have this heart of compassion, and compassion is wisdom and wisdom is compassion. We have the impartial mindset that we and sentient beings are the same. We form aspirations to enter the great path to Buddhahood, and we hope everyone can do likewise and walk together with us on this safe and wide road. We must not deviate from the path, and we must use methods to guide others so they too will not go astray. This is awakening ourselves, and at the same time, in learning the Dharma, we must also awaken others and bring them to learn the Buddha-Dharma with us. In this way, “We obtain great wisdom and transform people to correct deviant [views], guiding them to right ones.” We must not walk down deviant paths anymore. We must have right faith, right mindfulness and right thinking and live our lives correctly. Then we can unite with the Buddha. As long as we walk on the right path, in the future will it take us long? As long as we do not stray from the path, we will reach our destination. We can “bring to perfection the causes of the practice of kindness.” Everyone simply must uphold this. This type of kind behavior and conduct is our seed. A cause is a seed. Recently, we have been talking about “practicing the causes.” With all the causes that we create, our [intention] must be correct. This seed is a seed, and we must mindfully cultivate it.
If we are cultivating the seed of a great tree, it will take a very long time of patiently and earnestly caring for this seed. To be a gardener who can help every tree grow big, we will need a very long time. [To cultivate] a good, large tree, we must be patient as it grows. I often hear people say, “This wood is very good, but it takes a long time for it to grow.” In the early days, many in Hualien were in the timber business, including some of our commissioners’ families. Sometimes, they would have very large timber. They would tell me, “Master, this tree is more than 1000 years old.” I said, “How do you know?” He said, “If you look at the tree rings, one tree ring represents one year. Look, this tree is huge, with so many rings. Even if you try, you won’t be able to count them. There are hundreds, nearly a thousand rings. This represents the age of the tree.” “Why did you cut down these trees? If you had not cut it, it could continue to grow in the woods.” He responded, “There is really nothing we can do! Our country needs trade, and our society needs construction material. This is why we need so much wood. However, we are planting new trees.” I said, “Planting new tress takes too long. This tree is so huge; it is over 1000 years old. We want a tree that is over 1000 years old, but you planted it just now. You already cut down this mature tree and brought it down [from the mountains]. That small tree is still only just getting used to the soil, it will really take too long.”
This left a deep impression on me. In this world, how can we cultivate talent? How can we [train] people to truly bring benefit to the world? If [that tree] had not been cut down, it could have brought great benefit to the world. Every day, it would release phytoncides. The roots would be in the soil, holding the soil in place. When there is rain, it can absorb water; great amounts of water can be absorbed by the tree. Then, during clear days, it slowly releases the water again, nurturing the land. These are benefits that a great tree on the land brings to the earth and to the world. if we cut the tree down, then in the world we can use this tree to make much furniture. Whether building houses, making decorations or making furniture, every bit of it has use and value to us. This is a material that we can make use of. So, we must be mindful. The causes of the practice of kindness are found in this seed. Look at how the Buddha, the Great Enlightened One, engaged in spiritual practice. All Buddhas and Bodhisattvas begin by forming aspirations. Once this seed is formed, it begins to [grow] on the land, whether in the mountains or the flat lands. We must take good care of this seed; it takes a very long time [for this seed to grow]. Spiritual practice must be like this. It is like tree rings. In each life, for countless lifetimes, we live together in this world. In this world, there are the laws of nature, four seasons, etc. [The seed] needs to adapt to all of this. From this beginning, it can then gradually grow into a great tree. Like I just said, it can then stand tall on the earth and protect the earth. Every day, it can offer us fresh air and protect us from the wind, absorb water and retain the moisture in the soil so that the aquifers can be well-filled. This is the process of spiritual practice; it is just like a great tree. Whether it is 100, 1000, or 10,000 years old, standing tall in the world it brings great benefit. This is called a great cause.
We do this until we can go into the world and manifest an appearance, like a great tree that has been brought down to be used in society. Every inch of it is used to construct buildings, make decorations and build furniture that can last a long time. As long as we do not intentionally damage them, they can last for a very long time.
See how now, many things that are exhibited in the National Palace Museum are made out of quality materials, like wood. There are things that were carved hundreds or thousands of years ago. Some were dug out from the ground by archaeologists. They are still preserved. These are good causes, good materials. They are important for educating people, serving as evidence of the beginning of the human race. They show the way people lived, their ways of life. The principle is the same. Thus we “bring to perfection the causes of the practice of kindness.” These are just like seeds. Year after year, lifetime after lifetime, we give to benefit the world. the process of spiritual practice and that of growing a tree of quality wood from the seed are very similar. The principles are the same for bringing to fruition wood of good quality and bringing to fruition great enlightenment as a sage who exercises wondrous applications. This is like how we have been born to this world.
Since we have been born human, we have a limited lifespan. This tangible lifespan contains an infinite amount of principles. These true principles of all things in the world all came from a Great Enlightened One. Like a gushing spring, they are limitless. This wisdom continually gushes forth to transform, benefit and guide sentient beings. We must not engage in wrongdoing, and we must proactively do good deeds. In this way, every person is able to increase their blessings and wisdom. Increasing the fruits of blessings and wisdom is done by listening to the teachings and comprehending the wondrous applications of the great path.
Every person is a seed. The Buddha, the Great Enlightened One, is the same. This seed [of enlightenment] has passed through countless lifetimes, and endless amount of time, constantly coexisting with nature and people. It is just that we are not able to experience this. He benefits people lifetime after lifetime, so listening to the Dharma, we must be mindful.
Wasn’t Great Unhindered Wisdom Superior Buddha just like this? He was born beginningless kalpas ago, before the beginning of Beginningless Time. As He sat in the place of enlightenment, Brahma kings, humans and heavenly beings had already arrived at His place of enlightenment. So, in the previous sutra passages, the Brahma kings came from all ten directions, from above and below, to the place of enlightenment. The Brahma kings lead by Great Brahma King Sikhin descended from above to the place of enlightenment. They not only paid respect and offered praise, circumambulated the Buddha and made offerings, they also used verse to praise the Buddha and reverently request that the Buddha turn the Dharma-wheel.
So, the previous sutra passage states, “In the past, countless kalpas have passed in vain with no Buddha. Before the World-Honored One appeared, the ten directions were constantly in darkness. The numbers in the Three Evil Realms increased, and asuras also thrived. Those in the heaven realm diminished in number. Upon death, they mostly fell into evil reams.
This describes an era without the Buddha, where myriad sentient beings went astray. People doing good deeds decreased, while those committing evil increased. People did not discipline their tempers, so people would [get angry] for nor reason, just like asuras. [Because of this], society was not peaceful, and familiar were not in harmony. People kept creating afflictions and ignorance in the world. With this karma, they would certainly fall into the evil realms. Thus, those doing good deeds decreased, while those doing evil increased.
The next sutra passage states, “They did not hear the Dharma from the Buddha and constantly engaged in unwholesome deeds. The power of their appearance and their wisdom, and other things like these, have all diminished. Because of the causes and conditions of their negative karma, they have lost all joy and joyful thoughts. They abide in deviant views and teachings and do not recognize goodness, demeanor or rules.”
At that time, sentient beings “did not hear the Dharma from the Buddha.”
“They did not hear the Dharma from the Buddha and constantly engaged in unwholesome deeds: Because they did not hear Right Dharma from the Buddha, they constantly engaged in unwholesome deeds in the world.”
Since there was no Buddha in the world, there was no path. There was no one to guide them unto the right path. so, they did not know which way to go and stepped onto deviant paths. This was because they did not hear the Dharma from the Buddha. It had been a very long time since the Buddha manifested in the world, so sentient beings lacked the Dharma. It had been a very long time that “had passed in vain with no Buddha.” This was the time before a Buddha was born. During that time, sentient beings were in a state of confusion. “The ten directions were constantly in darkness;” everything was obscured. “Where is the road? I don’t know which way to walk.” Because of this, the people in the Three Evil Realms constantly increased in number.
This is like the prisons in our world. More and more people are in prison. Why are there more people in prison? It is because they have made mistakes and are punished according to the law. This is why the number of people in prison. When the number of people in prison increases, people who do good deeds in society and follow the rules decrease in number. This is certain. So, when people commit wrongdoings, they will be sent to prison.
If those in the human realm commit wrongdoings, they will fall in hell. This is the principles of karmic cause and effect. So, people who often commit evil deeds certainly descend into hell. “They did not hear the Dharma from the Buddha,” so they did not taken Right Dharma to heart “and constantly engaged in unwholesome deeds.” The things that they did all went against the principles. Because of this, “The power of their appearance and their wisdom, things like these, have all diminished.”
The power of their appearance and their wisdom, and other things like these, have all diminished: Bodhisattvas’ appearances are upright and proper. When heavenly beings and Brahma kings visit the places where Bodhisattvas are, the moment that they see them, they themselves seem dim and overshadowed. This is the power of appearance.
This was because “They did not hear the Dharma from the Buddha, or if they did, would not take it to heart. They did not follow the principles, thus, nothing they did was in line with wholesome deeds; it all went against goodness. Therefore, the principles gradually disappeared [from the world]; people did not walk the path.
Think about this phenomenon. People who do evil have evil appearances; perhaps they did not receive education, or did not make good use of their education. Think about it, what kind of appearance do they have? Those who do evil deeds have evil appearances; they have very frightening appearances. No one dares to approach them. Or they make people feel that they are untrustworthy. This is the power of appearance and wisdom, [what happens] when one’s wisdom diminishes. So, those who do evil will have evil appearances.
As for spiritual practitioners, the appearance of Bodhisattvas is very upright and proper. When we see people who are well cultivated, we feel that this person appears very refined. The way they speak and their gestures all show that they are well cultivated. They look like Bodhisattvas. Bodhisattvas must engage in spiritual practice for a long time and take in the virtuous Dharma; they are awakened beings who walk good paths. So, their physical appearance is upright, like Brahma kings or heavenly beings. Or like Bodhisattvas, with everyone’s conduct, they make people rejoice naturally upon seeing them. But as for heavenly beings and the Brahma kings, when they are compared with Bodhisattvas, they pale in comparison. Though [heavenly beings] enjoy heavenly blessing in heaven, Bodhisattvas are in the world and benefit sentient beings every day. Bodhisattvas constantly help others. So, when heavenly beings see Bodhisattvas, they are also reverent and respectful. The principle is the same. So, spiritual practice is very important. One’s enjoyment relies on the blessings one has cultivated in past lives. Thus, one is able to be in heaven. While in heaven, they do not engage spiritual practice. They only enjoy heavenly blessings. So, they must ask the Buddha to turn the Dharma-wheel for them to continue in their spiritual practice. Otherwise, in the future they will regress into the Six Realms, the Five Realms and four forms of birth or the Three Evil Realms. They will not be liberated from cyclic existence and cannot thoroughly understand the principles. So, when the Brahma kings and heavenly beings came to this place where the Bodhisattvas were and compared themselves with the Bodhisattvas, the radiance of the heavenly beings’ bodies fell short. Bodhisattvas have accepted the Dharma and exercised wisdom to go among people.
Thus the power of appearance of [Bodhisattvas] makes them very approachable. So, “Bodhisattvas practice the Six Perfections and go among people. They engage in myriad practices to widely form good affinities.”
Bodhisattvas practice the Six Perfections and go among people. They engage in myriad practices to widely form good affinities and inwardly cultivate open and pure minds. However, when the power of appearance and wisdom, and other things like these, have all diminished, they have lost their thoughts of the Right Path.
This is what the Bodhisattvas regularly engage in They practice the Six Perfections, including giving, upholding precepts, patience, diligence, Samadhi and wisdom. All of these are to transform sentient beings. [Bodhisattvas] must go among the people in order to transform sentient beings. So, they have cultivated [way to help] different kinds of sentient beings, each with their distinct habitual tendencies, negative habits and ways of living. [Bodhisattvas] must adapt to sentient beings’ distinct habitual tendencies and afflictions. Bodhisattvas must adapt to them and use different methods to form good affinities with them. So, because sentient beings have so many different habitual natures, Bodhisattvas must adapt to their habitual nature in order to approach them and form good affinities with them.
Bodhisattvas inwardly cultivate open, pure minds. Because they are pure inside and out, they are filled with the power of appearance and wisdom. If not, people in the world can only enjoy fame and profit. No matter how high their status, how famous they are or how much wealth they have accumulated, when compared to one always willing to do good, they will fall short. So, Bodhisattvas engage in spiritual practice and thus have dignified appearance.
However, if this kind of practitioner decreases, naturally, “power of appearance and wisdom, and other things like these, all diminish.” Without engaging in spiritual practice and benefiting others, people instead will replicate so much ignorance and afflictions for themselves. Everyone in that society was like this. This is how “The power of their appearance and their wisdom, and other things like these, had all diminished.” If we do not cultivate our appearance, then we do not have wisdom. In this way, [wisdom] gradually decreases.
When people see someone with such an appearance, firstly, they do not trust them, secondly, they feel shocked and frightened by them. This is evil, turning from goodness to evil. Everyone is inherently good, but if we do not follow the principles or exercise virtuous Dharma in the world, naturally, our power of appearance will diminish. We must be earnestly vigilant about this.
This comes from losing thoughts of the Right Path. If not for this… everyone has always been a Bodhisattva and can engage in spiritual practice, walk the Bodhisattva-path. We have cultivation, education and knowledge. This knowledge is not of the ordinary teachings of the world. We should understand the Dharma of the world, not worldly education, but worldly Dharma. What we are learning is the world-transcending Dharma. So, we must put effort into understanding the subtle and wondrous teachings.
“The power of their appearance diminishes.” Why would the power of appearance diminish? Why would it be dimmed? Why is that? It is because “Their appearance becomes inferior and ugly.”
The power of their appearance diminishes; their appearance becomes inferior and ugly. They no longer have a noble appearance. When their wisdom diminishes, their minds become contaminated with deviant teachings, and they have no right wisdom. This is all caused by negative karma.
So, “Their appearances becomes inferior and ugly.” It makes people feel very frightened. [Demons] have green faces and fangs. In this way, people who see them will be frightened. So, “They no longer have a noble appearance.” No matter how high one’s status is, no matter how much money one has accumulated, no matter how famous one is, that kind of reputation is about dominance. They have wealth, but with no grace. They are wealthy, but are crude, without nobility. This is also diminishing of the power of appearance. So, “Their appearance becomes inferior and ugly. They no longer have a noble appearance.”
Their wisdom had diminished because their minds are defiled with evil thoughts. Without right wisdom, proper spiritual aspirations or the Right Dharma, people created much ignorant karma of transgression. With the afflictions those ignorance reproduces, the evil karma that we create causes great damage to our appearance.
So, “Because of the causes and conditions because of all the afflictions created, they have lost all joyful retributions.”
Because of the causes and conditions of their negative karma, they have lost all joy and joyful thoughts: Because of the negative causes and conditions from their karma of transgressions, they have lost all joyful retributions and the joyful thoughts of Dharma-joy.
Because we have created many affinitions, no matter how much money and status we have, we are filled with afflictions all day. Everything that happens is displeasing. Everything we do is unsatisfying. This is truly suffering. So, this is “because of the negative causes and conditions.” They have created karma of transgressions in order to fight for status and profit. These karmic conditions lead evil karma to slowly accumulate. Evil karma brings [negative] affinities, so naturally their minds will never be at ease. They have lost their joy; their minds always worry over gain and loss. How can we be happy like this? So, “They have lost all joyful retributions and the joyful thoughts of Dharma-joy.” These causes and conditions have led them to constantly be in conflict in the world. They will do anything, destroy the good deeds of others, to benefit themselves and increase their profit. These are causes and conditions of transgression, which bring us afflictions as retribution.
So, we still remain in a state of ignorance. We have lost all joyful retributions because we did not seek the Dharma and did not take the Dharma to heart. So, we have only afflictions and no Dharma-joy. Thus, the meaning of “joyful thoughts” is wanting to create the causes of blessings.
They have lost all joyful and joyful thoughts: Joyful thoughts: These are the cause for joy. They cannot attain human or heavenly blessings, so they lose and joy. They mistake suffering for joy and do not know that one must cultivate causes to expect blessings, therefore they lose joyful thoughts.
When we are joyful, we engage in joyful actions. When we want to do good deeds, this is from the causes of one thought. We put the practice of giving into action and, after we help others, we feel very joyful. After doing good deeds to help others, we will be at peace, our minds full of Dharma-joy. We must actually help others to be at peace and full of Dharma-joy. “They cannot attain human or heavenly beings, so naturally “they lose any joy.”
Truly, when we see the suffering of the world, how could we be joyful? But after we give of ourselves and serve others, people in the world are joyful, and we are happy. If we do not give of ourselves, then we will not be able to see people’s smiles when their suffering is relieved. Over the past few days, we have seen how Wulai was struck with a flood. The mud was all over their homes and on everything that they own. A group of Bodhisattvas quickly went to clean up. After they cleaned up and the surroundings become clear, those that went to help felt very happy. When the disaster occurred, no one was able to help them. There were not enough people to help in this major disaster. How could they return to life as before? But then a long procession [of volunteers] joyful and willingly went there to help out. After they helped them clean up, they looked back and saw the smiling faces of these people. For those who came to give of themselves, this brought the greatest joy. So, those who help others are naturally the happiest.
What if we do not help others? We lose this joy. So, “They mistake suffering for joy.” Nowadays, many people have conflicts with one another. Will they gain or will they lose? They do not know, but they want to continue doing what they do. Actually, their minds are not at ease, “and they do not know that one must cultivate causes to expect blessings.” They do not know where to truly cultivate blessing or how to cultivate these causes. Naturally, if they do not cultivate blessings, how would they attain blessed retributions?
So, “They abide in deviant views and teachings and do not recognize goodness, demeanor or rules.” They have deviant views, incorrect perspectives and thinking, so they walk on a deviant path and follow deviant teachings. They “do not recognize the rules of cultivating goodness and a dignified demeanor.
If we do not have the Dharma in our minds, we will not be able to comprehend the great path. Then naturally we have an unenlightened mind and no way to give rise to right mindfulness. So, we must take the Dharma to heart and comprehend the great path. This way, we can transform our unenlightened minds and enter the path of right mindfulness to walk this broad road. As we walk on this path joyfully, our appearance will be dignified, and every person’s strength will be in harmony. We can accomplish the things that we like most and afterwards will be most joyful. So, we must apply the Dharma. The Dharma is inside our minds, but we need to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
