Explanations by Master Cheng-Yan
Subject: Acting in Accord with Our Undefiled Nature (稱性無染持淨戒)
Date: March.22. 2017
“Acting in accord with our nature to be undefiled is overall called Brahma-conduct. Practicing to realize the perfect and complete direct Bodhi-path, Bodhisattvas actualize the Six Perfections in all actions with the noble practices of right mindfulness and pure precepts, Samadhi and wisdom.”
Just what is it exactly that is in accord with our nature? It is the true Dharma. Every day, don’t we often talk about sincerity, integrity, faith and steadfastness? These are the principles for being human that we all should uphold. In particular, as Tzu Chi volunteers, we internally cultivate sincerity, integrity, faith and steadfastness and externally practice loving-kindness, compassion, joy and equanimity. This is what we ought to cultivate and uphold. This is to act in accord with our nature. We need to completely be mindful and highly value sincerity and steadfastness. This is our intrinsic nature. So, if we can be genuine and sincere and have a pure mind, we act in accord with our nature to be undefiled. This overall is called Brahma-conduct. If our mind is not defiled, then we will be cultivating the same practices as the Brahma kings, [upholding] the supreme good precepts and not being defiled by the ignorance in the world. This is called Brahma-conduct. At the same time, we must cultivate the supreme good deeds. We need to cultivate good deeds and uphold the precepts so that our mind is undefiled. This is the intrinsic nature we all have, our pure intrinsic nature.
This requires us to cultivate and uphold what is called Brahma-conduct. If we do not put effort into cultivating and upholding this mindset, then we will become defiled very easily. To maintain our purity, we need to be very mindful. We should practice such that our body and mind are pure and undefiled. This is what we ought to cultivate. We practice to realize the perfect and complete direct Bodhi-path. This is our direction. We practice our Brahma-conduct so that we can realize the perfect and complete direct Bodhi-path. Engaging in spiritual practice is eliminating ignorance and defilements to seek awakening. This path of awakening is called the Bodhi-path. This Bodhi-path is very simple; as long as our direction is accurate and we can maintain our direction without any deviation, we will naturally be on this path to awakening. In addition, it is a very straightforward, direct path. When we say it like this, spiritual practice is truly not difficult. We just need to tame and straighten [our mind], just need to train our minds well, to be free defilements. When we walk the path with a straightforward mind, this is the direct Bodhi-path. What we cultivate and hope to perfect is this kind of practice. This practice is not only to cultivate ourselves or only to benefit ourselves. We also need to benefit others as well. So, “Bodhisattvas actualize the Six Perfections in all actions.” This is the aspiration and vow we make, to cultivate ourselves and benefit others at the same time. We must walk the Bodhisattva-path; the path we follow is not the Small Vehicle. We need to open our hearts and minds and transform ourselves and others, so as Bodhisattvas we need to actualize the Six Perfections in all actions. We must go among the people, among the multitudes of sentient beings. Sentient beings each have different habitual tendencies. The practice we cultivate is to adapt to sentient beings, adapt to their afflictions and ignorance, while not allowing ourselves to be affected. We persist in our resolve to transform them. The Buddha views sentient beings as His own child. He does not give up on any sentient being. He comes and goes among the four kinds of beings and the Five Realms all in order to transform all sentient beings. But sentient beings’ capabilities are not equal; they each have different habitual tendencies. The Buddha, in His great enlightenment, is willing to continuously come back. According to the suffering sentient beings face, He goes among people and their hardships to save and transform [them]. As sentient beings’ minds become more complicated, the Buddha hopes more people will form aspirations and make vows so more people can transform others [with Him]. Thus, He hopes we will not only benefit ourselves but also benefit others.
So, the Buddha opened the Dharma-door of the Great Vehicle of One Reality, hoping our awakening would not be only for ourselves. We also need to awaken our aspirations to transform all sentient beings. This is practicing the Six Perfections in all actions. We need many people to go among the people together while using all kinds of methods [to transform them]. These are “noble practices of right mindfulness and pure precepts, Samadhi and wisdom”. What we need to practice is to be equal to the Buddha. We must practice what the Buddha taught.
However the Buddha taught us, we need to honestly follow the Buddha’s teachings to put the principles into action. We must practice right mindfulness. When our thoughts are proper, our actions will be proper. With right conduct, we maintain the purity of our intrinsic nature and will not be defiled by sentient beings. Sentient beings, unenlightened beings, have very complicated capabilities. We clearly know that sentient beings’ capabilities are so complicated, which is why we need to go among people. To transform others, we ourselves must properly maintain and uphold [the precepts]. We must not ”try to transform sentient beings and instead be transformed by them.” We need to bring purity to sentient beings, not allow sentient beings to defile us. So, we must uphold the pure precepts. If we can uphold the pure precepts properly, our minds will remain firm and settled. When our minds are settled, the outside world will not be able to affect us. Then we can attain wisdom. Otherwise, in our daily living, [we may think,] “I already know.” We may know many things; this is intellectual knowledge.
Everyone talks about intellectuals. They know many things. If you say something, they reply, “I know this!” They know all these things, but they are unable to discern the principles and the difference between right and wrong. If we cannot distinguish between right and wrong, then very easily, when our minds connect with people, matters and things in our daily living, they will constantly fluctuate and be unable to settle down.
So, our minds must settle down and be still. In this world, human nature is complicated. In the world, matters and things are all traps for us; everything is a source of temptation. The source of our temptation is actually the contamination of our human nature. We are ourselves enticed by external states, so our own thoughts of ignorance allow external defilements of matters and things to lead us astray. This means our power of Samadhi is insufficient so our wisdom has not manifested. We only know the outside of things; we do not know the principles contained within. We do not know their workings.
So, often, if we are intelligent, it is intelligence that leads us to make mistakes. This is what people say. We are learning the Bodhisattva-path of the world. To learn the Buddha’s way, we must start by practicing the Bodhisattva-path in the world. In our large organization, there are many Bodhisattvas who move people. Their minds are settled, and they uphold the precepts well. The husband and wife, the whole family, all get involved. For decades they have kelp their initial resolve. Bodhisattvas like these are quite numerous. One of these married couples has even been involved Tzu Chi for over 35 years already. From when I began saying that. I wanted to build a hospital in Hualien, when I first went to Taipei, there was a group of Bodhisattvas. They heard how Hualien lacked medical care and how difficult it was to receive treatment. They knew that building a hospital in Hualien was very necessary to help those in Hualien living in very rural areas have the chance for medical treatment. At that time, these Bodhisattvas made a vow.
Of that group I often talk about-Gao’ai. Back then, her family situation was not good, but the love in her heart was great; on hearing about the hospital, with reverence and perseverance, she overcome her family situation and also wanted to be a Tzu Chi [commissioner]. She not only asked for donations from others, she exhausted her own efforts. She even used the time for sleep [to work]. At 2 am in the morning, she would go clean. The money she earned from cleaning was donated for me to build the hospital. Her story is a long one to tell, but what I am most grateful for is that she continued to transform people. She would often bring people back to the Abode. One time, it was a husband and wife, Li Jiahua and her husband, whom she brought back to the Abode. Li Jiahua and her husband were very pure-hearted. When they saw our lifestyle at the Abode, they understood that I wanted to build a hospital. They were very dedicated and formed aspirations to support us. Husband and wife made this vow together. At the time, Jiahua’s husband, Liao Dingxing, was still working as a police officer. But whatever his wife said, he saw it as the right thing and supported her. Not only did he support her, he put this vow into action. When there were activities, if he was off-duty, he would absolutely be there. This was a very diligent married couple walking the same path. No matter how many times Tzu Chi met difficulties, they put their utmost effort into helping. After retiring, he joined the Faith Corps. He joined first as part of the security team. His Faith Corp ID number was 18. His number is so low; we can see that he started very early. Later, when Da Ai TV station started, at that time, we needed media volunteers; we needed volunteers to help film, so he also helped with filming and photography.
Think about it; whatever Tzu Chi was doing, as a Faith Corp volunteer, he joined early on. When we needed help at Da Ai TV to do documentation and filming, he dedicated himself in the same way; he picked up a camera and learned how to use it. Once Hualien Tzu Chi Hospital finished construction, he volunteered in the hospital. He was able to accomplish all these things. Whatever volunteer tasks there were, he was involved in all of them. However, he still always felt, “I am not doing enough. What more can I do to help Master?” In addition to collecting donations, he thought, “My house still has some things that can be given to Master to help build what society needs in our medical and education missions.” The education mission also need to build, as well as media such as Da Ai TV.
“People spread the Way; it cannot spread itself.” We need to let people know about good deeds this is also very important. With all these construction projects, they continued to contribute like this. They recalled that they had land somewhere and immediately went to find the deed and tell me, “Master, my family still has this land deed. I would like to ask Master to accept this and see whether it can be used or whether it can be sold in exchange for money to build what we need.” I told them, “If we cannot make use of this, you should still hold onto this. He said, “No, [Tzu Chi] can certainly can make use of this, otherwise I will take care of [selling] it. Master, with your blessings, I can sell it and donate the proceeds.” In this way, with each piece of land, when they remembered they had land somewhere, they would donate it. The husband and wife had the same aspirations and gave of themselves joyfully. They would think, “Where else do I have a house rented out? I can take back this house and sell it so Master will be able build more. “No”, I told them. “You need to keep this for the children. They don’t need it, Master. The children have grown up already. They all have their own families now. It is just us two elderly ones. And we two are both in Tzu Chi. When we die, our bodies have no need of money; we can become Silent Mentors. What is [the value of] time? So, we want to make use of our time and do as much as possible. We will do as much as we possibly can. Thus, time passed in this way. More than 30 years passed like the first day; I never heard that they had any afflictions or that they complained about other people. They did not have these kinds of ignorance or these kinds of complicated matters. Every time I think of people who have open hearts and pure thoughts, I think of this elderly couple. For more than 35 years, they did not have even the slightest complicated discursive thoughts or afflictions.
A couple of days ago, she returned with an Honorary Board member. She saw me and kept on crying. I asked, “What is the matter? I am heartbroken, Master, because I love you very much. Master, people talk about “Master, people talk about you like that, and when I hear them, I cannot bear it. I am going to become depressed!” I patted her and said, “Silly disciple, why are you like this? We need to ask ourselves whether or not our minds have deviated. One person says something false, and others spread it as truth. This creates a net of ignorance in society now. Why should you be raped in it?” She laughed and said, “That’s right! How did I get trapped in the net of ignorance? Now I can be at ease.” See, this was the only time that I had seen her trapped by society’s net of ignorance. Being trapped in this net, she said she could not bear to see me and Tzu Chi [criticized] after doing so much for the society and the world. This was the only [time] I saw her like this. This was the only [time] I saw her like this, becoming afflicted because of society. Otherwise, I have not seen her with afflictions. Everyone in her family is an Honorary Board member and have offered all of their resources. Even now she still says, “I keep on thinking about what else is in my home.” This is how this couple is. Her husband is now 90 years old, and after a couple years he will be over 90. His body is healthy, and we can still see him at events, with his straight figure among the crowds, doing what Tzu Chi volunteers do. He never misses a Faith Corp shift. He and his wife are Living Bodhisattvas. Their story is also very long. Their daughter is also a volunteer; everyone in their family is a Tzu Chi volunteer. All in all, “Bodhisattvas actualize the Six Perfections in all actions. With the noble practices of right mindfulness,” they are very reverent and take the Buddha-Dharma into the innermost parts of their minds. They put the principles into practice with right mindfulness, right views, right thinking and right actions. All that they do is right. They can achieve all of the Eightfold Right Path. They can also practice the Seven Factors of Bodhi. The 37 Practices to Enlightenment, these 37 teachings, have all been accomplished by them. They possess pure precepts, Samadhi and wisdom. Seeing this couple, I am truly moved.
“Action in accord with our nature to be undefiled is overall called Brahma-conduct.” So, we must put effort into the supreme good deeds and uphold the supreme precepts. After we understand, we must put them into practice. The Bodhi-path is a very direct path. With the right starting point, as we walk forward, we will not be affected by other people. This is what it means to be a Bodhisattva, one who benefits oneself and others. This is a practitioner of the Six Perfections, a Bodhisattva. So, with noble practices, we must be very mindful. These are not something impossible. Pure precepts, Samadhi and wisdom are not far from us. They are all around us and in our own actions. So, if others can accomplish something, we ought to learn from them.
The previous sutra passage says, “They remained unaffected by all phenomena.” Just like Mr. and Mrs. Liao, whatever people are doing in the world outside, whatever they are saying, they will not be affected. They choose the right action and just do it. Regardless of the people around them and their surroundings, they are not affected. They are without ignorance, discursive thoughts or defilements. They are not affected by ignorance or negative phenomena.
So because of this, they “could attain liberation from all Leaks.” They also remained unaffected by all phenomena and could attain liberation from all Leaks. From then onward, all the Hearers in the assembly were immeasurable, boundless and beyond count.
These “Leaks” were all gone. Having eliminate Leaks, their minds could attain liberation and not be affected by defilements. So, “From then onward, all Hearers in the assembly were immeasurable, boundless and beyond count.” If, by hearing the Dharma, we can all eliminate our afflictions and Leaks, our minds can attain liberation. From taking in the sound [of the Dharma], the Dharma we attain allows us to achieve this. After hearing and taking the sound in, after understanding the Dharma, the [Hearers] naturally attained liberation. There were many of these people, beyond count. When Great Unhindered Wisdom Superior Buddha expounded the Dharma and turned the Dharma-wheel, at that time, “The 16 princes, who had all become monastics as children and were thus novices (sramaneras), all had sharp capabilities, and their wisdom brought complete understanding.”
They had practiced for a very long time to be able to attain such pure minds and pure Roots. All had sharp capabilities. If their Six Roots were not so pure, the external Six Dusts would easily entice them. Their Roots were pure and undefiled by the external Six Dusts. So, their Roots were very pure. Pure means their capabilities are sharp. They are like a mirror that is polished cleanly; when there are mountains, mountains are reflected when there is water, water is reflected. They could understand all phenomena in the world. Complete understanding of matters and principles is called wisdom. Their wisdom brought complete understanding, and they had no obstructions.
The next passage states, “They had already made offerings to 100 trillion Buddhas, purely cultivated Brahma-conduct and sought Anuttara-samyak-sambodhi. All addressed the Buddha, saying, ‘World-Honored One.’”
These 16 princes were also at the assembly. They thoroughly understood everything with their sharp capabilities. Previously, the Brahma kings asked for the Dharma. Now the 16 princes also requested the Dharma. They all had sharp capabilities because in the past, they had already made offerings to 100 trillion Buddhas. So, they had sharp capabilities. This was their process; they spent a very long time to cultivate Brahma-conduct. Not only did they offerings, they also put purifying practices into action, practice the supreme good deeds and precepts. They practiced like this for a long period of time. Within the Buddha-Dharma, they practiced in this way. What they sought was Anuttara-samyak-sambodhi, the highest level of awakening. This was what they sought. So, together the 16 princes addressed the Buddha and asked Him for the Dharma.
They had already made offerings to 100 trillion Buddhas: They had already made offerings to many Buddhas in the past, had widely cultivated blessings, deeply planted virtues and resolved to seek the fruit of Buddhahood. In worldly affairs they were filial and respectful to their parents.
Let us look at “They had already made offerings to 100 trillion Buddhas.” This means that they had spent a long time seeking out the Buddha-Dharma. To encounter a Buddha in the world is not easy. Over the course of [meeting] 100 trillion Buddhas, with every Buddha, they would follow Him in spiritual practice and make offerings. Clearly this took a long time. These 16 princes, over many lifetimes, had followed 100 trillion Buddhas, engaging in spiritual practice and making offerings to Them. Thus, they made offerings to many Buddhas. They made offerings to many Buddhas, so they “had widely cultivated blessings.” Making offering is benefiting people. What did they use to give offerings to the Buddha? They created blessings by benefiting people. They planted [seeds of] blessings and wisdom, cultivated both blessings and wisdom. Cultivated both blessings and wisdom is called “widely cultivating blessings” and “deeply planting virtues.” These virtues that they planted were deep. I often say that we need to spread the seeds [of love]. “One gives rise to infinity,” which means that to transform sentient beings, we must take in the Buddha-Dharma. With the Buddha-Dharma, we create good affinities and benefit people. We externally cultivate blessings and internally cultivate virtues. Thus it says they “had widely cultivated blessings, deeply planted virtues and resolved to seek the fruit of Buddhahood.” They engaged in spiritual practice life after life. This was not only to seek their own awakening.
Actually, in terms of our human character, “Filial piety is the foremost of all good deeds.” Not only should we give offerings to the Buddha and do good deeds, we also need to be filial to our parents. “Filial piety is the foremost of all good deeds.”
We need to know that in the era of Confucius, it was considered very important to be filial to one’s parents. One time, Ziyou asked about filial piety. Ziyou was one of the 72 disciples of Confucius. One day, this disciple asked Confucius, “Filial piety, what is filial piety?” Confucius replied to him by saying, “In terms of filial piety, everyone says providing for our parents is called filial piety. But is it? We provide for dogs and horses. Without respect, what is the difference?” This was Confucius’s reply.
When it comes to filial piety, everyone may provide for their parents, but is this what it means to be filial? We also provide for our dogs and horses by making sure they have enough to eat, that their stomachs are full. We provide for these animals by making sure their stomachs are full. We provide for them in this manner. But is providing for our parents just making sure their stomachs are full? Is it enough to make sure they are not hungry? No. we need to be filial and also listen to them. This is how we practice filial piety. This is what we have to put our effort into as one of the fundamental duties of being human. So, the Buddha taught and guided sentient beings. He also guided us to perfect our character as humans. We are all born from our mother and father, so we must be grateful for them. We must be grateful, respectful and filial, so we must remember the Fourfold Grace, the grace of our parents, of sentient beings, of teachers and of all Heaven and Earth. This is the Fourfold Grace. So, our parents’ grace is very great. We also need to understand how to give offerings to our parents as if they are living Buddhas. This is fundamental to being human.
So in the Buddhist scriptures, we often read about giving offerings. They are not only giving offerings to the Buddha. Giving offerings means to give of ourselves. We need to repay our parents’ love with gratefulness and respect. This is filial piety. Toward other people, we need to have compassionate love. Whatever they need, we should provide for them, while at the same time having respect for them, because all people are equal to the Buddha. “The mind, the Buddha and sentient beings are no different [in their nature]”. Some have attained Buddhahood, some will attain it. Among the people, all have the chance to attain Buddhahood. This is to say, toward all people, we need to apply this spirit of making offerings. So, these 16 princes had practiced making offerings universally to all, lifetime after lifetime. At the assemblies of all Buddhas, they learned the Dharma. They widely cultivated blessings for a long time. Life after life, they continued creating blessings and cultivating wisdom among the people. So, their virtues were deep. Everything they did, whether for the people or for their family, everything they did, was to give of themselves with reverence. Making offerings is giving of ourselves, continuously giving of ourselves. In the presence of 100 trillion Buddhas, they continuously gave of themselves in this way to create good affinities and cultivate good conduct.
So, “[They] purely cultivated Brahma-conduct. With pure hearts, they cultivated and learned Brahma-conduct.” With the purest of hearts, they were unaffected and undefiled by interpersonal conflicts. Since they had vowed to do [good deeds] and were wholehearted in their resolve, they gave of themselves and just did it. Like the husband and wife I spoke about earlier, they had no conflicts or issues among people. Since they had formed these aspirations, they just did it. They cultivated their pure hearts by cultivating and learning pure Brahma-conduct.
[They] purely cultivated Brahma-conduct: With pure hearts, they cultivated and learned Brahma-conduct. Brahma means “pure”. The teachings for eliminating lustful desires are known as Brahma-conduct. These are the teachings cultivated in the Brahma heavens. By cultivating Brahma-conduct, one is reborn in the Brahma heavens.
“Brahma” means pure and undefiled; these are teachings for eliminating lustful desire. So, if we wish to engage in spiritual practice, it is best to start with a child’s mind, or a pure mind. Before we start a family, we need to form this aspiration. This is called eliminating lustful desire and having a pure mind. This is the Dharma. These teachings of completely pure Brahma-conduct are to eliminate all lustful desires. Brahma-conduct is “the teachings cultivated in the Brahma heavens.” We have previously spoken about Brahma heavens. The teachings that they practice are supreme good deeds and precepts. These are actions practiced by those in the Brahma heavens. They can transcend the desire realm. In a world of tangible form, their minds can be so pure. Those who cultivated Brahma-conduct are born into the Brahma heavens. They engaged in spiritual practice and gave of themselves purely. So, Brahma-conduct is “not being defiled by craving for or attachment to the two extremes of emptiness and existence.”
Brahma-conduct: Bodhisattvas are not defiled by craving for or attachment to the two extremes of emptiness and existence. Therefore, they are called pure. With this pure mind, they exercise compassion, giving sentient beings joy and relieving sentient beings from suffering. This is called Brahma-conduct.
Brahma-conduct is not separate from our world. Those in the Brahma heavens we just mentioned have left the human realm. They are born in the Brahma heavens and enjoy heavenly blessings. However, those who form great aspirations do not leave the human realm. They are called Bodhisattvas. “Bodhisattvas arise because of suffering sentient beings.” They go among the multitudes of sentient beings, among the heavy turbidity, however, with the practice Bodhisattva cultivate, they “are not defiled by craving for or attachment of the two extremes of emptiness and existence.” They are not attached to emptiness. Although amidst this turbidity they already cultivated all undefiled [practices]. Everything is empty in nature. However, there is wondrous existence in emptiness. So, in this world of existence they could remain undefiled yet in this world of existence, they transformed sentient beings. They were not defiled by sentient beings. This have no “craving for or attachment to the two extremes of emptiness and existence. They engaged in spiritual practice among people and benefited them. Therefore, they were called pure. Though there is so much contamination, what we need to practice. Is understanding the emptiness of things. But we should not cling to emptiness, we still cannot bear to let sentient beings suffer so we still get involved, without being affected by the defilements of all things in the world. Thus, this is not being affected by the two extremes of emptiness and existence. This is called purity.
“With this pure mind, they exercise compassion, giving sentient beings joy.” With pure minds, they go among the people and while among them, use their compassion, “giving sentient beings joy.” To give sentient beings all joy, they must of course eliminate their suffering. Sentient beings have different kinds of suffering of body and mind. There is suffering from the imbalance of the world and suffering from the impermanence of the world.
There is so much suffering, so the Dharma is needed to relieve their suffering. With tangible suffering, we can help relieve them. With the intangible suffering of the mind, we can use wisdom to guide them and help them attain peace and stability so their minds can be happy. Meanwhile, we are not contaminated by these things. This is Brahma- conduct. So, they “seek Anuttara-samyak-sambodhi.” For such a long time life after life, they all went among people without being attached to existence or emptiness or desires. They all continued to come and go and engage in spiritual practice in the presence of 100 trillion Buddhas. This is what these 16 princes did.
What was it that they sought? They only sought “Anuttara- samyak-sambodhi. By making offerings to the Buddha and engaging in spiritual practice,” they had deep roots of goodness. “They resolved to seek Bodhi,” supreme, universal and perfect enlightenment. This is “Anuttara-samyak-sambodhi,” which is also called Buddha-wisdom. It is translated as “supreme, universal and perfect enlightenment.” This is true, non-discriminating supreme wisdom that brings enlightened understanding of all true principles. We need to understand that everything is equal. So I often say, we need to cultivate “equal compassion for all.” Our compassion needs to be non-discriminating. We should not have greed, anger, ignorance, arrogance and doubt. We must eliminate all these so we can be completely pure among the people. This is truly supreme, universal and perfect enlightenment. Having understood all true principles is having supreme wisdom. This is called “Anuttara-samyak-smboddhi.” With reverence, the 16 princes requested teachings from the Buddha, they requested the Dharma. What mindset did they have when the16 princes requested the Dharma together? So, we must all be mindful.
We are not just learning the Buddha’s teachings. These 16 princes have already attained Buddhahood, so we are similarly learning from the 16 princes. What kind of resolve did they [sustain] for such a long period of time, from the era of Great Unhindered Wisdom Superior Buddha up until the present Sakyamuni Buddha. This process, the way the 16 princes cultivated blessings and wisdom, is what
we need to mindfully understand and experience. This of course requires that we always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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