Explanations by Master Cheng-Yan
Subject : The Place of Treasures is Close By (化城非實寶處在近)
Date: May.12.2017
“The place of treasures was close by; looking out it could be seen and was not far. These are all provisional teachings established for the sake of guiding people in, as was the creation of the conjured city. Saying the conjured city was within sight was not only for the Two Vehicle practitioners, but also for newly-inspired practitioners who are walking the Bodhisattva-path.”
We must be mindful. As we listen to teachings, we must be very mindful. The direction of our spiritual practice, our goal, should be to move toward the place that we seek. What we seek is the True Dharma; that is our destination. For a long time, ever since dust-inked kalpas ago, we have been deluded, lost in the Five Realms and four forms of birth, we have continually replicated our afflictions and ignorance, which drag us around, such that we have been lost for an incalculable period of time, for a truly long time. After much effort, in this lifetime, we acknowledge that we have been born human. We have been born human and have already encountered the Buddha-Dharma. This is not a simple matter. So, as we draw near the Buddha-Dharma, we should earnestly take hold of it. The Buddha-Dharma is vast and boundless. It is very expansive, spacious and boundless. Everything we see is Buddha-Dharma; if we are mindful, with this mindset, all the external conditions [around us] are expounding the Dharma for us. Whether tangible or intangible, whether with or without sound, all are true principles of the Dharma. As long as our mindset is right, the Right Dharma will appear before us.
So, “The place of treasures was close by; looking out it could be seen and was not far.” When we truly give rise to a mind of sincerity, the Buddha-Dharma is all around us. Whatever is in front of or surrounding us is all Right Dharma. But if our minds are deluded, everything around us will be conditions of ignorance amidst afflictions and confusion. So, we must be mindful. The Buddha [knows] that sentient beings’ minds clearly all intrinsically have Buddha-nature, yet we ourselves turned away from enlightenment toward desire. We turned away from our awakened intrinsic nature to converge with the state of [the Six] Dusts. This is turning away from enlightenment toward desire. Thus the Buddha had to establish teachings for us, had to establish provisional teachings and skillful means to guide us in. So, “These are all provisional teachings established for the sake of guiding people in, as was the creation of the conjured city.” For 42 years He patiently taught us, using provisional teachings to guide us. Stage by stage, just like conjured cities, He gave us a process split into segments. So, “Saying the conjured city was within sight was not only for the Two Vehicle practitioners, but also for newly-inspired practitioners who are walking the Bodhisattva-path.” The Chapter on the Parable of the Conjured City is now [showing us] the path that turns us from delusion toward enlightenment. In the past, we turned from enlightenment toward desire. Now, after more than 40 years, the Buddha wanted to turn around our minds of desire so we could walk toward the path to enlightenment. This was not just for Two Vehicle practitioners, but newly-inspired Bodhisattvas too. He wanted to inspire newly-inspired Bodhisattvas to have a firm resolve and the right direction. This was the Buddha’s intention.
He started to [say] we all intrinsically have Buddha-nature. He started to [say] everything around us is Dharma. With a right mind, we have Right Dharma. If our mind deviates even slightly, naturally we will turn away from enlightenment. We will go against our intrinsic awakened nature. Thus we have, over such a long period of time, continued to reproduce ignorance in the world; this is unbearable suffering. We produce many things that endanger the world. Everything in the macrocosm of the world starts with the microcosm of individuals. The present state of Earth is due to sentient beings’ collective karma. We sentient beings have already turned away from enlightenment to desire, giving rise to afflictions. This has already affected the world around us. The four elements are imbalanced because of the imbalance in people’s minds.
This time in Paris, France, there was a climate change summit. This summit was a very high level meeting, with leaders and officials from over 190 countries attending the summit there.
The topic of discussion was how, in the world, the climate is changing, and there are many natural disasters. Everyone came together at that place to old this summit. However, thought it was a significant issue involving the whole world, if we analyze it all the way, it began with each individual’s actions. Dr. Peng has returned after being in France for two full weeks. For almost half a month, he was there. In this trip to France, he experienced some very tense moments and also some heart-warming ones. Yet what he heard and saw at this summit gave many examples of how close to 200 countries have already raised their awareness and had a common recognition [of this issue]. Very happily, he said that, “Already, at the international level, climate change is recognized by all countries. They know it is created by air pollution and carbon emissions.” Of course, what is the origin of carbon emissions? There are many things that cause it. The big issue for nations and for the people’s daily lives were all discussed there. Everyone knows [the origin of climate change]. This is a common recognition; they all know it. But how do we reduce carbon emissions, eliminate pollution and save energy? Every country is focused on developing technology, how to develop technology and so on, still putting the emphasis on economic development. Clearly, they were there to solve the problem of carbon emissions and figure out how to reduce the global temperature, but for the sake of their economies and their industries and so on, they could not reach a consensus. They only knew to do their best to keep the global temperature from rising more than two degrees Celsius. They all said they would do their best to only allow an increase within 1.5 degrees Celsius. Already, our global temperature has increased almost one degree Celsius. This means they will allow it to continue to rise to an increase of 1.5 degrees, or under two degrees Celsius. To put it clearly, not only will it not drop, they will allow it [to rise]. Everyone will work hard to control the rise within 1.5 degrees Celsius. This means that the global temperature will be even higher than now. How would they produce this kind of consensus? This could only become a slogan, “Everyone must save energy and reduce carbon emissions in daily living.” This concept, “saving energy, reducing emissions” has already existed for several years, but it just stops as being a concept. However, at this summit, we also heard from people in many countries, dedicated individuals who have made changes. There are also people very supportive of [Tzu Chi’s] recycling work. At the summit, we spoke of how Tzu Chi has done recycling work for over 25 years. How do we our recycling work? There, we showed everyone a vide that we had filmed, of true stories of people in the world who want to protect the planet. There are so many recycling Bodhisattvas who are taking care of Earth. They recycle resources in these ways and sort them in those ways. After being sorted, the resources are remade into products that were displayed at the conference hall. Everyone praised and affirmed this. However, can the people in every country be like those in Taiwan, with so many recycling Bodhisattvas who are willing to put this principle into practice and persevere in the hard work needed to accomplish these things? Such people are only a small parentage of society. However, if each of the nearly 200 countries there can do this…. They now share common recognition, but if they just praise [others’ work], this is only recognition [of the problem]. Can people in each of these countries promote this like we do? The [spirit of] “purity begins at the source” is that by saving energy and also reducing oil extraction and the pollution from oil refinement, we can reduce a great amount [of carbon emissions]. Everyone must know how to protect Earth and not to exploit [our resources] further. But this is not easy, because many countries are still developing or already began to develop cutting-edge technology. How is it possible for them to stop halfway? There is nothing we can do. However, at the summit there were also countries that not only advocated vegetarianism but also the reduction of carbon emissions. There was an United Nations official who said that [polices to fight] climate change had to be implemented. This executive secretary, the Executive Secretary on Climate Change, said that saving energy to reduce carbon emissions is very important; all people should at least start from there. She said that she is already a vegetarian. She does her best to reduce carbon emissions from traveling by taking fewer long distance flights and not driving a personal car. She said she always uses public transportation. This has been her daily living for over two years. At the same time, her daughter also recommended that even for taking showers, she should take “military-style” showers. Also, she recommended that she walk to get places or take public transportation. This is what her daughter recommended, and she been doing that. To truly begin to save energy and reduce carbon emissions, we need to start with ourselves. She also found [the benefits of] a vegetarian diet. If everyone becomes a vegetarian, little by little with everyone’s perseverance, the world and the air would be much fresher. She said she was very firm in this commitment and has already continued to do so for two years. She did not become vegetarian because of religion, but for the sake of the world and for the climate of the world. If everyone is willing to do this, that would be good news. Though everyone is not [yet] able to do this, we ourselves must do so. If we all individually can do this, then won’t everyone be able to do so?
Hearing about her, I was filled with admiration. She walks, rides a bicycle, or takes public transportation. This what she shared with everyone. Though this summit mobilized many heads of states and officials, the result was not very effective, because every country wanted economic development and further expansion of their profits. The end result was to control the temperature rise to within two degrees. With great effort, those with different opinions, continued to engage in a tug of war, until finally they agreed to control it within 1.5 to 2 degrees Celsius. Though this was the case, we must all, without delay, put in our effort to see if we can keep it lower than 1.5 degrees, or if it can be lower than now, when it already almost one degree higher. This will depend on everyone’s effort. As each country develops, it is inevitable that they fight for economic growth and profits. However, Earth is where we all live, and everyone has children and grandchildren. We, as Buddhist practitioners, should also have this recognition and consensus that we all have future lives and in future lives we will be born again on Earth. There are more than 8.7 million species of living things on Earth, and we are just one of the 8.7 million. So, we need to seize the opportunity to take care of this land. Then in future lifetimes, if we are lucky to be born human, we will still have a healthy planet to live on, still have a healthy mindset and still have the Buddha-Dharma in our minds. These are true phenomena, not illusory phenomena of afflictions and ignorance. So, we must earnestly be mindful. Everything comes from the actions people take. Look at the world now; 200 countries have been mobilized with leaders and officials gathering in one place for the sake of Earth, to face climate change. This still comes back to what the Buddha said, “This is the collective karma of all beings”. Since this is the collective karma of all beings, we now have to return, we sentient beings must ourselves go back to our pure intrinsic nature. How do we save energy and reduce carbon emissions? We can do so in our daily living by observing a vegetarian diet and doing recycling work. These can be done by anyone.
Look at how, in Taiwan, there are many elderly Bodhisattvas and Tzu Chi volunteers who do not abandon their commitment to recycling. Despite many difficulties and obstacles, they continue to do it. This is all to cherish the earth and to do whatever they can as sentient beings and as individuals to assume some responsibility for the world. These are their only reasons. However, we as Buddhist practitioners work to transform sentient beings and also for the sake of saving ourselves. In order to transform others and save ourselves, we also need to earnestly uphold this concept of environmental protection. We put others before ourselves. Otherwise, we only work for our own sake. For ourselves, if we uphold [precepts] this life, when we return in future lives, we will still be able to have a healthy Earth and still be very clear on the principles of the Buddha-Dharma. Then we can continue in the direction we want, on the great, direct Bodhi-path, to walk the Bodhisattva-path. So, “Saying the conjured city was within sight was not only for the Two Vehicle practitioners but also for the newly inspired practitioner who are walking on the Bodhisattva-path”. He pointed out a goal for us to walk toward. It was not just for Two Vehicle practitioners, but at the same time also a direction for newly-inspired Bodhisattvas a direction for newly-inspired Bodhisattvas. So, we in the modern world must be even more mindful in seeking to comprehend the Buddha’s compassion for sentient beings.
The previous sutra passage reads, “You should observe and consider that the Nirvana you have attained is not true. It is only the Tathagata’s power of skillful means. From the One Buddha Vehicle, He teaches the Three Vehicles separately”.
We need to contemplate carefully. As we engage in spiritual practice in this way, have we already reached [Nirvana]? We have not. The Buddha wanted to tell us that we have only eliminated the ignorance of views and thinking, nothing more. We still have dust-like delusions that have not yet been eliminated completely. So, the Tathagata gave us a path to walk on, and we are indeed walking on that path. However, we have not seen the end of the path very clearly. We have not clearly seen this. This is why the Tathagata patiently guided us and constantly reminded us, “Walk carefully”. “Otherwise, with a moment’s carelessness, you may step into a hole and fall down”. The world is a dangerous path; we need a guiding teacher to constantly remind us and guide us. “It is only the Tathagata’s power of skillful means. From the One Buddha Vehicle, He teaches the Three Vehicles separately”. He wants to tell us “Walk carefully! Not far ahead is the place of treasures. Look; off in the hazy distance there seems to be a place for us to rest”. This was how the Buddha guided us.
The next passage reads, “This is like that guiding teacher who, in order to let them stop and rest, conjures up a great city. As soon as he knows they have rested, he tells them this ‘The place of treasure is close by. This city is not real, nut merely conjured up by me.’”
This guiding teacher wants to lead us and guide us. This road is rocky and uneven, and we are moving forward in complete ignorance. He guiding us to eliminate ignorance and to walk on the road carefully because the world is full dangerous paths.
As we discussed in the previous passage, the world is full of dangerous paths. Clearly we have formed aspirations and made vows, but when afflictions and ignorance manifest, our minds are easily tempted and we end up going in the wrong direction. This would be very treacherous. So, the guiding teacher can guide us in the direction of the right path.
This is like that guiding teacher: The world is full of dangerous paths. Guiding teachers can lead peoplein the direction of the right path. This is also the general term for all Buddhas and Bodhisattvas: guiding teacher.
Though we have much ignorance and there are treacherous paths everywhere, aren’t the sutras and the Dharma that the Buddha taught there to remind us? “an ignorant thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” When a subtle thought of ignorance stirs, our afflictions will continuously arise. This will bury our right mindfulness and confuse our direction. This is why we need to be very cautious and vigilant of ourselves. To guide us all in the direction of the right path, the Buddha had to put in much effort. He constantly reminded us of these very subtle phenomena. We must have heightened awareness and pay attention.
So, this is also how all Buddhas and Bodhisattvas come to this world to guide us. They are called guiding teachers. So, the guiding teacher leads these people who are willing to walk the great, direct Bodhi-path through one stage after another on their journey. This is truly hard work. “In order to let them stop and rest, [he] conjures up a great city.” Everyone had engaged in spiritual practice for a long time. After a long time, they became weary and lost confidence in themselves. Because they had walked so long, they grew tired. So, their resolve to advance forward kept getting weaker. Thus they said, “We wish to retreat and go back.”
This was in previous [sutra] passage. Therefore, the guiding teacher has no choice but to quickly come up with an idea. He conjures up a great city. This is in the previous sutra passage; we should still remember it. So, “As soon as he knows they have rested, he tells them this.” thththththththththththththththththththththththththththththththththththththththththththth
In order to let them stop and rest, [he] cenjures up a great city. As soon as he knows they have rested, he tells them this: To stop and rest means to constantly practice patience and not give rise to anger or hatred. Serving as models for others, their reputation of virtue spread widely, leading others to turn and follow them. Therefore, they can ensure that Right Dharma does not cease.
He wanted to help everyone see and understand that they could rest for a while. Then he helps them understand further. How should they stop and rest? Stopping and resting is to allow them to further understand and constantly practice patience.” Practicing patience is very much needed; stopping and resting means practicing patience. How can patience be practiced? With a mind of wisdom that abides in the Dharma. We need to awaken our wisdom, not only use our knowledge among people. Now our society is more and more complicated, with more titles and terms. How do we get things done? There are also more and more regulations.
For example, I told the Office of Religious Affairs that the essence of Tzu Cho has never changed. But now everyone hears about rules, so many rules. When people hear and do not understand clearly, they will feel worried, and it will be hard for them to accomplish anything. This time when I was travelling, I heard people mentioning this, so I said, “It is very simple. It is the same as before, Unity, Harmony, Mutual Love and Concerted Effort. Unity, members are also Concerted Effort members. They are only terms; in order to pass down to future generations, we put down what we are doing into writing.” Thus, I explained to them all over again that nothing had changed. Actually it is the same as 50 years ago when we first started. At that time I said to everyone, “Since everyone has the aspiration, I entrust you with this [donation record] book. Just use a sincere heart to introduce Tzu Chi to whoever you meet. Let then know what we want to accomplish and help them understand the meaning behind it. When everyone brings forth their love, we meet it with sincerity. Integrity, faith and steadfastness. We collect every donation, however small it is, and combine them together to [serve] people in the world.
Actually, it is the same now as in the past, only along the way many terms were created. When people hear them, they intimidated. So, they feel it is too complicated and do not want to accept them and go forward. This is something we must really pay attention to.
The Chapter in the Parable of the Conjured City is applicable to many issues that we face now. So, we stop and rest to “constantly practice patience.” “Constantly practice patience” is the phrase for having a mind of wisdom that abides in the Dharma. This is “patience”. When our mind of wisdom abides in the Dharma, whatever issues we face, we will use our wisdom to resolve them. Otherwise, it will be like what we said earlier, everyone may have a common recognition, but they lack a consensus. Without a consensus, people will not take concerted action; naturally they cannot take collective action. [The summit] mobilized so many people, especially all of these head of states and state officials. However, there was only a common recognition. Everyone knows about this issue, so, there is common recognition but no consensus. They kept discussing how their country continues to suffer from disasters and that there ought to be a way to reduce them, to reduce carbon emissions. However, in order to increase economic growth, they said, “We need to develop further”. In this way, they could not reach a consensus. Without a consensus, there is no common action. Without common action, think about it, how people be saved? Unity and harmony are required. People need to unite in harmony, to recognize a common direction and have mutual love for each other. Our planet Earth is shared by all, so we must all protect it by taking action with concerted effort. But people are enticed by economic growth and unable to abide in the Dharma. In the same way, with desire and ignorance, people are unable to abide in a natural lifestyle. Otherwise, everyone would become vegetarians and all these issues would be resolved. If everyone could become a vegetarian, wouldn’t there be much less pollution? Isn’t this the case? Water sources would also be more pure, and the land would be clean. Everything we grow would be very healthy and provide for the health of humanity. Isn’t this so? Thus, with a common recognition but no consensus, there cannot be common action. Nowadays, what everyone has in common is the way we create afflictions and ignorance. Collective karma is truly worrisome.
So, if we can “constantly practice patience,” we will “not give rise to anger or hatred”. This is because we have a mind of wisdom that abides in the Dharma. With this practice of patience, as our mind of wisdom abides in patience, we will naturally not give rise to anger, hatred or desires. This is the spiritual practice [we need] for a consensus on protecting Earth; this is a consciousness we must share. As people put effort into spiritual practice, they “serve as models for others their reputation of virtue spreads highly”. If we can all become this kind of model for others, we will be like that UN official who, for the sake of the climate, took action by becoming a vegetarian, walking or biking to get to places and so forth. So truly touched people’s hearts with her actions. If everyone could do this, wouldn’t the whole world be peaceful? So, “Serving as model for others, their reputation of virtue spreads widely, leading others to turn to and follow them.” If everyone could take her as a model, wouldn’t that be wonderful? So, in this way, this is “ensuring that Right Dharma does not cease”. If we can do this, “The place of treasures is close by. The place of treasures refers to our nature of True Suchness”. This is the place of treasures.
The place of treasures is close by: The place of treasures refers to our nature of True Suchness. Thus, it can be called a “treasure”. All beings have a storehouse of treasures within but they themselves do not know. Where is the city? Where is the place of treasures?
Where is our place of treasures? It is very close, not very far from here. It is in our surroundings and in our own minds. This is our nature of True Suchness; it can be called a “treasure”. The place of treasures is not only very close, but actually within our minds. “All beings have a storehouse of treasures within but they themselves do not know.” All beings have a storehouse of treasures within. It is intrinsic to us, in our minds. It is just that we are not aware of it. We do not know where the city is or where we put our nature of True Suchness. Where is there such a city of treasures? “Where is the place of treasures?” We ourselves do not know; as it is, it is right next to us. We just do not know it; this is such a pity. “The city is not real. In the hazy fog, the location of the place of treasures is sought but cannot be found.”
The city is not real: In the hazy fog, the location of the place of treasures is sought but cannot be found. Life in the world is short. A human lifespan is actually not long. How can the place of treasures be real? Thus he says, “The place of treasures is close by. This city is not real but merely conjured up by me.”
They seem to understand, but also not. He said, “The place of treasures is there.” This is like when we listen to the sutras; we seem to understand yet do not quite understand. We say we have the nature of True Suchness, yet we do not know what our nature of True Suchness looks like, nor do we know where it is stored. So, “The city is not real.” We as ordinary beings are still in the hazy fog. Therefore, we seek it but cannot find it. This is also how we as ordinary beings lack the mind of wisdom to abide in the Dharma. We lack [this wisdom] to abide in patience. This is what we lack, so we are still constantly enticed by external conditions. If external states lead us to be happy, of if they lead us to be angry, of if they lead us to be confused, we just follow these external states like this. This is truly a waste of time. We need to know, “Life in the world is short. A human lifespan is actually not long.” Indeed, in our lifetime, can we get what we seek? Right now we still only have partial understanding and are covered by ignorance. We still follow these external states that cause our mind to be unsettled. Our lifetime is so short; when can we find the place of treasures? So, “The place of treasures is close by. The city is not real but merely conjured up by me.” This is what the Buddha said to us to lead us keep walking in this direction. Have we ourselves actually found it? “This is like people who want to reach the place of treasures but along the way retreat and go back.”
This is like people who want to reach the place of treasures but along the way retreat and go back. There is a wise guiding teacher who provisionally conjures up a city for them to stop and rest. It is an analogy for practitioners of the Two Vehicles who at first heard the great teachings but along the way forgot and lost them. They turned from the Great toward the Small and transmigrated in cyclic existence. Thus, the World-Honored One provisionally established skillful means to help them to first eliminate the afflictions of views and thinking and briefly attain the Nirvana of true emptiness. This is to stop and rest. Afterwards they will reach the ultimate place of treasures. That is the parable of the conjured city.
Just like this, they were often enticed and led astray. During this process, environments of ignorance suddenly manifested, and halfway there they began to retreat and turn back. They feel the road is very long and tiresome, and many are confused, as if in hazy fog. It seems nothing is real; this is how they feel. This is how we ordinary beings are. Clearly, it is truly like this, all we have to do is to keep going forward. But along the way, we become covered by interpersonal conflicts and ignorance. Along the way, a dusty haze again arises in our mind and our delusion becomes thicker and thicker, preventing us from seeing the path ahead. Our time in the world is painfully short. Our lifespan is not very long. If we continue to linger in this place, if we stop in this place and linger here, then what can be done? So, “There is a wise guiding teacher who provisionally conjures up a city for them to stop and rest.” Along the way, when he sees everyone already lost and wanting to retreat and go back, he must let them rest a while to calm their minds and think about what actions they must take and whether this [place] is real or not. The world’s suffering arises one by one, and sentient beings are still deluded. As they calm down and see that sentient beings are deluded, can they again turn consciousness into wisdom? When they transform consciousness into wisdom they can see ahead clearly and walk forward. The Buddha continues to wait for us, using teachings that suit us, using such skillful means to allow us to rest.
“It is an analogy for practitioners of the Two Vehicles who at first heard the great teachings but along the way forgot and lost them.” At first, the Buddha applied the great teachings, but people could not understand. When they could not understand, they would retreat from the Great toward the Small and again transmigrate in cyclic existence. So, if the Buddha began with the great teachings, everyone would have been lost. “Thus, the World-Honored One provisionally established skillful means to help them first eliminate the afflictions of views and thinking and briefly attain the Nirvana of true emptiness.” So in this way, gradually He allowed them to understand and to experience this in order to eliminate the delusions of views and thinking. [To deal with] these perspectives, after they calmed their minds, they would earnestly consider and then start again. So, this is called “stopping and resting”. It allowed them to calm themselves to think of what they had been taught in the past and of the current state they were in. They could think a little more clearly. So, “Afterwards, they will reach the ultimate place of treasures.” After calming their minds, they begin to move forward to the place of treasures. “That is the parable of the conjured city.” This “conjured city“ is a parable that the Buddha used to guide unenlightened beings. Actually, the true city of treasures is within our mind, but we are not yet clear about this teaching. So, “The place of treasures is close by, it could be seen and was not far.” It is actually right next to us. But the Buddha saw that sentient beings’ capabilities are so limited, we have been lost for such a long time in order to guide us, He had to use many different terms to lead us with the provisional, with skillful means. Everyone, we must be mindful. By being mindful, we can truly experience the wondrous principles in emptiness. Please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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