Explanations by Master Cheng-Yan
Subject: Liberation from All Ignorance and Disturbances (度諸無明境不擾心)
Date: April.21.2017
When all afflictions and delusions of views and thinking are extinguished the mind becomes tranquil and clear. When we cross over all ignorance, wxternal states do not disturb our mind, and we contemplate the precepts and Samadhi and uphold our resolve we cross into extinction completely and become liberated from the two kinds of samsara, the fragmentary and the transformational.
Spiritual cultivation is cultivation of the mind. When our minds are pure, our conduct will be pure. When the mind is no longer afflicted, our body will not create any more karma. This all results from our views and thinking, from our thinking and from our perspectives. When our perspectives and thinking are deluded, then naturally external states, whether people, matters or things, will trouble our minds. As soon as our minds are disturbed, this will naturally be manifested in our conduct and actions. Are we diligent or are we indolent? This comes from delusions of views and thinking and afflictions covering up our minds. The initial aspirations we all formed were originally tranquil and clear. We thought clearly and wanted to form aspirations, yet external conditions came to disturb and trouble us, so we gave rise to discursive thoughts.
This year there was another storm of ignorance. After this wind passed, how many people, how many minds, were stirred up when this wind of ignorance blew? The mind is like a lake. When wind blows across a lake, it causes waves and ripples. The dark winds of ignorance agitate our tranquil and clear minds. The mind, [originally] as pure as a mirror, becomes covered by dust from winds of ignorance. Two or three days ago, a group of Bodhisattvas came here from the south. We now place great importance on recycling, so they came to make a vow to Master. They came to make a proposal for how to [promote] this. we have so many problems with recycling now. Because of the recent gust of ignorance, the entirety of our recycling efforts were inevitably affected. They want to find ways for the recycling program and the thoughts of giving everyone has to never again be disturbed [in this way]. They wish for those who have formed aspirations to keep strengthening the value they place on giving. Therefore, they proposed a plan in several stages. I felt very happy and praised them greatly.
These are true Bodhisattvas who are protecting the land and saving sentient beings. each is very firm in their faith; they did not let the dark winds of ignorance influence them. They told me that it had only strengthened their faith. They have faced difficulties on several occasions, but have always gotten by on their faith. For several decades, for a long time now, they have been devoting themselves within this organization. Their roots of faith are very sturdy. As they shared, we also hear about they work they do in society; they are doing every kind of work. We heard from the team leaders about the responsibilities they are shouldering. They have undertaken very heavy responsibilities. Recycling is also very important for them. No matter what big events they are involved in, no matter how busy they are, they always come back to recycling. They are committed to the recycling work. They understand, from listening to my talks, since they often me talk about these things, that the plant is facing these problems of climate change or sanitation. These are very big problems for humans. So, no matter what happens, they continue to shoulder this responsibility. They never give me any cause to worry. As we were talking that day, inevitably the subject came up of how we were affected by this episode. Inevitably, there were many people who were [affected by this], so it had caused all sorts of trouble. I cannot but feel sad. How is it that people do not hear and see the good things [we do]? Why, after devoting ourselves for so long, do we not have faith in ourselves? Not having faith in the organization means we do not have faith in ourselves. We kept talking about this until the afternoon when they were about to go back. Then they again expressed their thoughts to me. They told me, “We are very firm in our faith. We will never allow external states to disturb our minds. We listen to the teachings every day and go among people; we cannot allow other people to affect our determination. “Master, don’t worry! We are all resolute in our faith.” This is what that group told me. This is the meaning of. “When we cross over all ignorance, external states do not disturb our mind.”
The environment is now in a severe state of turbidity. In this evil world of Five Turbidities, they have been able to form aspirations and vows. From the beginning until now, they have never allowed people, matters or objects to disturb their minds. This is no easy feat. They told me, “Every day when we volunteer, we are filled with Dharma-joy.” I asked them, “Were you really not influenced at all by it?” “If people were influenced, that’s their business. We are filled with Dharma-joy every day. Fortunately, every morning, we listen to your Dharma teachings so we should be able to eliminate our ignorance.”
Indeed, “When we cross over all ignorance, external states of not disturb our mind.” When we keep precepts, Samadhi and wisdom in our thinking, we can maintain our resolve and moral ideals. With precepts, Samadhi and wisdom, we must be firm in the strength of our resolve. With such a mindset, our minds will be forever tranquil and clear. The tranquil and clear state is free and unfettered. We will not allow interpersonal conflicts or the ripples of ignorance in society to contaminate our minds. Whatever ignorance and afflictions arise in our external environment, they will not disturb our minds. We simply need precepts and Samadhi. When we have precepts and Samadhi, our resolve will naturally be very firm.
“In upholding one’s vows and following the Path, the Path becomes great.” Isn’t this the case? The principles have always been like this. So, we “cross into extinction completely”. We need to “cross into extinction”. “Crossing into extinction” means extinguishing all afflictions, sweeping away all ignorance from the mind. There is so much ignorance; after we have heard so many principles and seen so many afflictions among people and also heard so many sutras, isn’t it time for us to seize the moment and eliminate our afflictions?
So, we need to cross into extinction, to cross the river of ignorance and afflictions. Totally eliminating our ignorance and afflictions is called “crossing into extinction completely”. All our afflictions have been eliminated, and we have crossed over to the other shore. We reach the other shore through the Dharma. In this way we can remain undefiled. We are liberated from the two kinds of samsara, the fragmentary and the transformational. We have spoken of this many times in the past, of this fragmentary samsara. We are unenlightened beings, so we go through fragmentary samsara. We do not know where we came from and are even less aware of where we will go. Yet in each cycle of birth and death in samsara, we remain confused and unaware. Since we have come to the human realm, if we are again confused and pass another life in ignorance, that would be so regrettable. If we cannot realize the Dharma in this lifetime, that would be regrettable. If in this life, we once again multiply all our ignorance if our minds remain in the midst of trouble and ignorance, then we will also pass this life in confusion. With every lifetime spent in confusion, that is quite regrettable, and we keep multiplying our ignorance. This is fragmentary samsara, one life after another in cyclic existence. We come and go without any control. How then can we take the Dharma to heart? How can we eliminate afflictions? This seems to be indefinitely far away.
There are also some who are fortunate; in some past lifetime, or perhaps in this lifetime, they are able to encounter the Buddha-Dharma. Perhaps what we accumulated in past lifetimes came from listening to the Dharma. In this present lifetime we have such good affinities with each other that we are able to gather together. We can listen to and teach the Dharma here; this is something truly precious. We have this opportunity to engage in spiritual practice, to listen to the Dharma every day and to understand the principles, but there is still transformational samsara. Transformational [samsara] is in our thinking, in our perspectives and our thinking. What we just spoke of was the samsara of unenlightened beings, how they come and go without any understanding of the principles. In this way, life remains beyond their control. Now, we will discuss transformational [samsara]. “I have understood, I know. I have heard the Dharma and have begun engaging in spiritual practice.” But though we have the appearance of a person engaging in spiritual practice, what about our thoughts? Our thinking has deviated. Our attitudes, way of life and appearance are all different from when we first made this aspiration. Does the initial aspiration that we made in the past still remain? When we made our initial aspiration, we were so diligent. Do we still uphold that attitude in the way we are living now? Does our way of life, the way we practice, still remain the same? Are our body, mind and lifestyle the same as when we formed our initial aspiration? Our mindset goes through changes; this is why it is called “transformational”. Every day, are our attitude, our way of life and our behavior the same as they were in the beginning? Have they changed? This is to say nothing of how “with each passing day”, our bodies are constantly metabolizing. Our bodies are constantly changing inside, constantly going through birth and death. With our physiology, our cells are constantly changing in a cycle of birth and death. At every moment [our bodies] are in the process of birth, death and change without us being aware of it. Moreover, as our perspectives and thinking are affected by outside influences, also without us realizing it, our thinking is influenced and transformed our thinking is influenced and transformed. This is called “transformational [samsara]”. This is transformation through arising and ceasing.
These are the two kinds of samsara. One relates to our physical body, how we are reborn lifetime after lifetime in the Five Realms and the four forms of birth. Lifetime after lifetime, no matter what physical form we take, we live in confusion, so it remains beyond our control. Once we are born human, will we always retain our human form? After our life as a human, if in confusion we have multiplied our ignorance, will we again be born in human form? Not necessarily. Because of [the karma] we created, or [rebirth] remains beyond our control. Will we be born in the hell, the animal or the hungry ghost realm? We do not know. This is fragmentary samsara.
Now we know the principles, but are our minds constantly changing? Are our psychology, biology and way of life always in a state of change? Only we can know for ourselves. This kind of very subtle arising and ceasing is what we call “transformational samsara”. These two kinds of samsara are inseparable from “afflictions and delusions of views and thinking”. These are inseparable. So, in our spiritual practice, we try to “eliminate all afflictions and delusions of views and thinking”. We need to return to a state where our minds are tranquil and clear.
Everything the Buddha taught us was for the purpose of helping us to eliminate all afflictions and return to that tranquil and clear state. Then, when we are among unenlightened beings, “We cross over all ignorance”; our minds will not be disturbed by external states. In our thinking and behavior, we will always uphold the power of our vows of precepts and Samadhi. That is what we need to be mindful of, what we should put our effort into. Only then can we “cross into extinction completely and become liberated from the two kinds of samsara, the fragmentary and the transformational”; only then can we truly be liberated and free. Once we are liberated and free, we can truly benefit ourselves and transform others. To save and transform others is very important.
Take as an example the news from Honduras. There, Mr. Chang by himself, or perhaps with one other person, shoulders Tzu Chi’s mission. This is in Honduras. A few years ago, there was a very severe flood. It destroyed many people’s houses. Since then, there have been many homeless people. In the aftermath, people picked up discarded zinc sheets which were broken and rusty and hung them up [as roofs], or they would cut some bamboo to make walls. Over these past several years many people have been living like this. This is so heartbreaking! So, he formed aspirations and made vows to help these people rebuild their homes. They are gradually completing more than 400 homes. When they had already finished 160 such Great Love homes, he came back and joyfully showed me pictures. In that place, they were completing [this work] little by little. I asked him, “Are you using ‘cash for relief’ to give them a way to make money? It is such a poor country; are you able to procure the materials locally? Wherever we look, there is sand and gravel. Would it be possible to very simply use a cement mixer to mix cement with sand and gravel to manufacture cinder blocks? The salaries there are so low; in helping them build houses, we should provide a ‘cash for relief’ program to give them a means of livelihood. For materials, all we need to buy is cement; then we can use manpower and molds to turn out cinder blocks. In helping people build houses, if we make our own cinder blocks, we can use them to build the houses. Houses like these remain cool and can also protect from the wind and rain. Would you be able to do that there?” Mr. Chang Hongchai listened to what I said and agreed, “Yes, that is what we should do”. So, starting two-plus years ago, this is what they have been doing. They have now finished more than 200 homes. This year, a few days ago, the first phase was completed 42 families have already moved in. these homes built out of cinder blocks are quite distinctive. They have already completed 42 homes and are continuing the work to an eventual total of more than 400 homes. The work is still in progress. Perhaps next year in January, after the New Year, they will have finished 200 houses. This is what he reported to me. More than 40 families have moved in already. They are very happy. They “cash for relief” program has not only enabled them to earn wages. They are very happy and very grateful. They no longer need to live in house made from plastic and broken zinc sheets. They have been liberated ‘[from that life]. Now they have these houses made out of cinder blocks. They are all grateful and joyful. Their lives have been stabilized, and their families now have a safe place to live. This is truly moving.
It is so far ways, in a very poor country where people are suffering from such poverty. After suffering a natural disaster that destroyed their homes, they endured so many years of suffering. However, just a single Bodhisattva and his family could bring people together to make this happen. This is possible as long as we form aspirations to transform ourselves as well as others. Although it is very difficult, they are not [deterred] by their surroundings. Do you think he is without pressure? He is under enormous pressure, but he is able to sweep aside all the stress. He is able to provide so many people with a safe place to live as well as a livelihood. This brings him great joy as well. Of course, seeing the photos he sent back brought us great joy too. This is what happens when we all become willing to bring blessings to others. We must first become form in our will to practice; we must have a firm will and eliminate our afflictions. After eliminating our afflictions, we stabilize our resolve. This is very important. So, we must truly be mindful of the initial aspirations we have formed. We cannot become lax lose them. That would let terrifying ignorance or afflictions. Enter our minds again.
Thus, we must be very mindful in defending against and preventing this, in safeguarding our minds.
So, let us look at the previous passage. Only with the Buddha Vehicle is one enabled to cross into extinction. There are no other vehicles, except when Tathagata teach with skillful means.
To cross into extinction, we need to use the Great Vehicle Dharma. Only with the Great Vehicle Dharma can we truly extinguish all afflictions. If we do not go among people, we do not recognize the suffering in the world, so we will not understand afflictions. Without understanding afflictions, we have no way of comprehending the Buddha-Dharma. Without no way of comprehending the Buddha-Dharma, we will not understand the law of karma and many other principles. Then we will remain confused and will continue to have no control we constantly cycle through fragmentary samsara.
So, now “Only with the Buddha Vehicle is one enabled to cross into extinction. There are no other vehicles. Apart from the Great Vehicle Dharma, there is no other way to cross into extinction. To extinguish ignorance and afflictionsand cross over to the other shore, apart from the Great Vehicle Dharma, there are no other ways. “Except when Tathagata teach with skillful means. The exception is when the Buddha adapted to sentient beings’ capabilities. in the hope that through the Small Vehicle, they would gradually be able to enter the Great Vehicle Dharma. This is how He made use of the world’s suffering. With the world’s suffering, He taught the Dharma through so that everyone would recognize suffering. He analyzed the principle of suffering for us. How can we eliminate suffering? We need to get rid of ignorance. This is how the Tathagata taught by using skillful means.
So, “Bhiksus, if the Tathagata knows that the time of His Parinirvana has come and that those in the assembly are pure, have steadfast faith and understanding, fully understand the teaching of emptiness and deeply enter Samadhi…”.
Bhiksus, I, the Tathagata, also know when this lifetime and when this lifetime and the causes and conditions for transforming sentient beings in this life are coming to an end. This refers to the time for Him to enter Parinirvana. He saw how pure everyone was, how they had eliminated their afflictions and how they were able to deliver themselves. Having liberated themselves, they were firm in their faith, very firm in their faith and understanding. Everyone also thoroughly understood the teaching of emptiness. Through calm contemplation, everyone’s minds had become settled. Thus they had entered the state of Samadhi. This is calm contemplation. Their minds had already firmly settled. Cultivating contemplation, practicing for an extended time, forever practicing with nothing further, practicing with reverence and so on shows they had a steadfast will to practice and would give willingly, constantly going among people over a long period. They had entered this state of mind, a very stable state of Samadhi.
The next sutra passage says, He will then gather all Bodhisattvas and Hearers in order to teach this sutra. in the world there is no second vehicle through which one can cross into extinction. There is only the One Buddha Vehicle through which one can cross into extinction.
Having taught with skillful means, the Buddha knew He would soon enter Parinirvana. The moment had come everyone was steadfast in faith and understanding. When their contemplation had become stable, the Buddha began to entrust them with and teach the Great Dharma. “He will then gather all Bodhisattvas, who are those with Great Vehicle capabilities, and Hearers in order to teach this sutra. He was going to teach the Great Vehicle sutra. “In the world there is no second vehicle through which one can cross into extinction. There is only the One Buddha Vehicle through which one can cross into extinction”. This is the only one; in the world, there is no second vehicle. Most important is that the One Vehicle Dharma teaches that anyone can attain Buddhahood, because everyone has intrinsic Buddha-nature. We just need to return to our nature of true Suchness. To return to our nature of True Suchness, there is no other path. There is only the one, direct, great Bodhi-path. This is the Buddha Vehicle. The Buddha Vehicle [enables] us to truly cross into extinction, to extinguish all ignorance and afflictions and cross over to the same state as the Buddha. This is the Bodhisattva-path.
Thus, “If such causes and conditions are present,” if He has these causes and conditions, “this means the opportunity for teaching the Great Vehicle Dharma has ripened”.
He will then gather all Bodhisattvas and Hearers in order to teach this sutra: If such causes and conditions are present, this means the opportunity for teaching the Great Vehicle Dharma has ripened.
By then, those with the causes and conditions were still there listening to the Dharma. The Buddha had taught the Dharma for many years. When He began teaching the Great Dharma, some had already retreated from the assembly. Such were their causes and conditions; their capabilities were not yet mature. Their Great Vehicle capabilities were not ripe, so as the Buddha began teaching the Great Dharma, they naturally left the assembly. Similarly, for those with causes and conditions, “[This meant] the opportunity for teaching the Great Vehicle Dharma has ripened”. They naturally remained there. These were the Bodhisattvas. The Bodhisattvas who had gathered there all remained at the assembly. “He will gather all Bodhisattvas”. This is like the elder gathering his kin.
[He will then] gather all Bodhisattvas: This is like the elder gathering his kin. And Hearers: From when he searched, to seeing the man outside his gate, up to naming him his son. In order to teach this sutra: He formally handed over the family business. This is like the Buddha’s Great Vehicle Dharma.
In the Chapter on Parables, in the parable of the burning house, when the elder saw that the house was burning, he needed to devise a way to save his children. He used skillful means, calling them to quickly come outside. “Outside, there are three carts. You can choose any one of them!” This was when He taught with skillful means. As for Bodhisattvas, in the Chapter on Faith and Understanding, the elder changed into dirty clothes and went to teach his child how to work. When the child gradually began to realize how wealthy the elder’s family was, he began to feel a sense of admiration. Only then did the elder tell him, “Come inside and look more closely”. When he went inside, there were dazzling treasures everywhere. He gave rise to joy and admiration. The elder, returning to his former appearance, said, “You are my son and I am your father”. He quickly gathered his relatives; even the king and his ministers came. The elder announced to everyone, “This is my son. When he was young, he went astray. He was lost for several decades, but I have now brought him home. In the future, all my wealth will belong to him”. This is like the Bodhisattvas. Bodhisattvas have already discovered the treasury of the Buddha-Dharma; they discovered that the final goal is Buddhahood, that state of tranquility and clarity in which one knows all the principles of the universe. This is the supreme treasure. These are Bodhisattvas. The Hearers were the ones who were gradually enticed by the three carts set up outside. That was in the parable of the burning house. In the Chapter on Faith and Understanding, He hoped everyone would form great aspirations and walk the Bodhisattva-path in accord with their capabilities. “In order to teach this sutra” corresponds to how the elder formally handed over the family business telling everyone, “This belongs to my son”. Formally handed over the family business means that the elder had already found his son; his wish had been fulfilled. This is like the Buddha’s Great Vehicle Dharma. He wanted to entrust these principles of the Great Vehicle to someone. Bodhisattvas were willing to accept them and go among others to transform sentient beings. So, “In the world there is no second vehicle through which one can cross into extinction. There is only the One Buddha Vehicle through which one can cross into extinction”.
In the world there is no second vehicle through which one can cross into extinction. There is only the One Buddha Vehicle through which one can cross into extinction: The wondrous means to relieve the world is solely the Dharma of a mind in tranquil extinction. There is no other Dharma.
In the world, there is really no other method that will allow us to return to our nature of True Suchness. Only the One Vehicle, the great principles of the One Vehicle, can help us to cross into extinction, to extinguish all afflictions and bring ourselves and others to cross the Bodhisattva-path. This wondrous means to relieve the world is “solely the Dharma of a mind in tranquil extinction. There is no other Dharma”. This is what we must clearly understand. We should know that the wondrous means to relieve the world begins with the mind. Only through [training] our mind will we be able to truly have unwavering resolve. The world’s turbidities are severe, sentient beings are ignorant, and this ignorance converges. When sentient beings’ ignorance converges, the winds of ignorance keep disturbing this lake which was as still and tranquil as a mirror. The dusts from the winds of ignorance will often bury the great and perfect mirror inside us. Our great, perfect mirror is in this way often covered by dust. Thus we should constantly wipe it clean and take good care of our mind.
So, “The wondrous means of relieving the world is solely the Dharma of a mind in tranquil extinction. There is no other Dharma”. The most important thing for us is to listen to the Great Vehicle Dharma. Only then can we be truly and completely liberated from both fragmentary and transformational samsara. Only then will we know in which direction to walk in life. We will no longer be dazed and confused, constantly enticed by external states. When we are dazed and confused, we cannot distinguish whether what we hear is true or false, so our minds become disturbed. So, we need to put effort into being mindful. In our daily living.
“If the Tathagata knows that the opportunity for teaching the Great Dharma has ripened,” the Buddha will naturally teach “by opening up the provisional teachings to reveal the true Dharma”.
If the Tathagata knows that the opportunity for teaching the Great Dharma has ripened, He will open the provisional teachings to reveal the true Dharma. This means to gather the practitioners Of the Three Vehicles, to teach this sutra of the One Great Vehicle, He further corrected the Two Vehicle practitioners, saying that in fact they would not truly cross into extinction. For those wishing to ultimately cross into extinction, there is only the One Buddha Vehicle. There is no other vehicle.
In the past, He taught through skillful, provisional means. Now, He opened up the provisional to reveal the true. He helped everyone realize the truth of what He was telling them, that the essence of the Dharma, could be found deep inside [ this teaching]. This was the true Dharma. The Buddha, in His compassion, exercised both compassion and wisdom to go among people and teach sentient beings so that we could accept the Buddha-Dharma. In this world, the Buddha-Dharma enables us to save ourselves as well as others. He gathered those of the Three Vehicles together “to teach this sutra of the One Great Vehicle”. It was only after more than 40 years that the Buddha taught the Great Vehicle Dharma. He wanted the practitioners of the Three Vehicles to all gather together. On Vulture Peak He taught them the One True Dharma of the Great Vehicle. “He further corrected the Two Vehicle practitioners, saying that in fact they would not truly cross into extinction”. Hearers and Solitary Realizers have still not truly crossed into extinction. “To ultimately cross into extinction, there is only the One Buddha Vehicle”. So, for those who now truly wanted to accept the Great Vehicle Dharma, He taught the One True Dharma. “He further corrected the Two Vehicle practitioners, [saying] they would not truly cross into extinction”. They had not truly crossed into extinction. To truly cross into extinction, to reach the ultimate state, that kind of extinction, there is only the One Buddha Vehicle; there is no other.
So, “Today at the Vulture Peak Assembly is the time that He formally taught the Great Dharma of the ultimate reality of the One Vehicle”.
The Great Dharma of ultimate reality was taught now. Everyone had truly formed aspirations and sought the Dharma. At this Dharma-assembly, this was what He taught. This was the time, this is the meaning of “opening up the provisional to reveal the true”. So, we must be mindful in listening to the Dharma. We need to be patient. It takes a very long time to learn how, on this Bodhisattva-path, we can completely eliminate all our afflictions and deliver ourselves and others. Walking this great, direct Bodhi-path, we will directly reach the Buddha’s state of mind. This is how we should enter the world to save and transform all beings. Look at those who have truly formed great aspirations, who always go among people to benefit others; aren’t these Living Bodhisattvas? Haven’t they eliminated so many of their afflictions and their stress? They have been able to benefit so many people. Over these three or four years, they have helped them gain a stable life. All in all they will complete more than 400 houses. In this small family, in that place, father and son formed an aspiration. Of course in the process, they called on many other volunteers who dedicated themselves and used local resources. This is very incredible! This wonderful disciple fills my heart with such love and respect. He is very steadfast. Over such a long time, he continues to benefit people. This is what we should learn from the Dharma. So, let us always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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