Explanations by Master Cheng-Yan
Subject: Wealth Enriches a House as Virtue Enriches a Body (富潤屋德潤身)
Date: May.29.2017
“In the world, there are rich and poor, noble and lowly, but what is the difference? The rich enrich their homes with gardens, pavilions and arranged scenery. The noble enrich themselves with virtues and are rich at heart with abundant blessings. How long is human life? Like dew on grass, it is impermanent and illusory.”
In this world, people hope to be rich and distance themselves from poverty and lowliness. Everyone hopes to be rich and noble. Who does not seek to be very wealthy? Everyone seeks wealth in this way; people pursue wealth in this way, and society also pursues wealth in this way. Countries are like this as well!
For instance, currently, the greenhouse effect has become a worldwide issue. Earth has a fever. All the countries in the world, more than 190 countries, promptly gathered in France to discuss what methods we might use to be able to lower the global temperature and enable the climate to be more moderate. Though there were more than 190 countries, they had a common understanding and recognized how many natural disasters there have been. With climate change, disasters often occur; this requires everyone to have a common understanding of the cause. Now, at this gathering everyone knew [the problem]. The world’s leaders, these heads of state, all had a very clear understanding on this matter. But what about the methods? What methods can be used to lower the temperature? The first thing is, if we want to lower the temperature, we need to decrease carbon emissions. We must eliminate or reduce [carbon emissions]. Next, what can we do to make Earth’s air cleaner? The human population is already so great. In order to feed the population and allow people to fulfill their craving for taste, we raise a lot of animals [as livestock]. These animals have also polluted the world. The waste and gases that they excrete similarly pollute the air and the land. This is also something everyone knows. So, there are researchers who recommend we all reduce industrial production and adopt a vegetarian diet. Are people able to do this? It is difficult! For the sake of their country’s economies, everyone began discussing the extent to which they would minimize their carbon emissions. They hoped the [restrictions] would be relaxed; some felt that they did not have enough wealth and that their industries were still developing and growing. So, they were unwilling to slow their industrial production. Thus, at the summit, they discussed this for an entire 14 days. They decided that it is okay for the average global temperature to rise two degrees Celsius. How can this be acceptable? Up until now, the temperature has risen by not even one full degree, but our planet is already being damaged. The weather is becoming extreme. We can’t go on like this! Nations that have been affected by disaster and nations that are impoverished do not have much industry to develop. However, they are the ones experiencing the hardships brought on by disasters. Someone raised the question, “If a disaster strikes, who will help?” So, they began to discuss how much aid developed countries would give for disaster relief. Everyone began to have conflicts again. Who was willing to give a little more money? No one was willing. When discussing how to decrease pollution, everyone was concerned because they wanted to strive for more industrial development. In this way, they were all thinking about their own [country’s] profit. With these thoughts about profit, giving to others becomes very difficult. The [nations] who were impoverished and unable to develop always face unbearable suffering. In the end, they came to a decision, which was to [allow the temperature] to increase another 1.5 degrees Celsius or cap it at 2 degrees Celsius.
Think about this; this is our world. Just like this, the world’s wealthiest and richest constantly strive for more; no one is willing to give up [this pursuit]. We know that all these disasters come from people’s craving for taste, leading us to raise so many animals as livestock, which also creates so much pollution in the world. We are clearly aware of this. From a religious standpoint, this is killing. Sentient beings are all afraid to die. What kind of animal does not wish to live? What kind of animal is not afraid of death? No matter what kind of animal they are, if people try to hit them or beat them, they will quickly run away and hide. They know to run away, they know to hide, they know to be afraid. This shows all sentient beings hope to live peacefully. But humans keep harming sentient beings. People from ancient times also used to say, “If we want the world to be peaceful without war, we should listen to the sound of butchers in the middle of the night.” This means that for the world to be peaceful, we should not kill; then the world will be at peace. When everyone has craving for taste, is it possible to not kill animals? This is a major issue nowadays.
So, we need to awaken and find a way to lower the global temperature. We have a common understanding; everyone already knows. Now we need to have a common vision. Since we all know the situation is like this, how can we do our best to keep Earth’s temperature from rising? The leaders of countries were not willing [to agree]. Since global leaders are unwilling, we must take a step back and reflect on ourselves; it is the people who must awaken. If we want our descendants to live in peace, if we want the planet be at peace, it depends on people’s actions. We can use fewer things and reduce our desires. In our daily living, we should cherish our things. We can make use of things longer and not replace them with newer things as often. If we can do this, naturally, industries will not produce as many things. This can only happen if we are all willing to have a common vision. At the same time, it would be best if everyone could be completely vegetarian or at the very least limit their meat consumption. Then there will be fewer animals raised for food; this would truly be getting to the root [of the problem]. This requires common action. How can we help people cherish things more? Whether they are things that we use or living animals, we need to cherish all of them. This is the only way, to start with our minds; if we can achieve this, naturally the world will be more peaceful. We must have sincerity and love; with sincerity, we love everything in this world. These thoughts will reach the heavens and all Buddhas and Bodhisattvas. This is very important.
So, whether we are rich or poor in this world is something people care greatly about in their lives. What is the difference between rich and poor? Rich people can build very big and grand houses with the inside decorated lavishly, with gardens, pavilions and arranged scenery. This is the way rich people display their wealth. Rich people are like this. And noble? What does it mean to be noble? Wearing a lot of gold and jewelry is not what it means to be noble; true nobility is when people “enrich themselves with virtues”. They must cultivate themselves and have virtues. So, “Wealth enriches the home; virtues enrich the self.” To be truly rich, one must also be rich in virtue and know to give of oneself. These are the people who are truly rich and noble. Only when one is wealthy in both material goods and love can one truly be considered rich and noble.
However, some people, in the pursuit of wealth, throw away their kindness. In this case, they are only rich in appearance but poor on the inside. This is because they feel they are always lacking. What is the point in this? What is most important is that is to cultivate our nobility, which means to have virtue, to “enrich ourselves with virtues”. “[We are rich at heart with abundant blessings.” If we are people with virtue, we will not fear a lack in material wealth. We will only fear that we do not have enough love in our hearts.
So, we should have an abundance of wealth inside our hearts. This is like a woman in Malaysia who is already a certified commissioner now. In the past, she lived in the Philippines and was very poor. In order to improve the life of her family, she went to Malaysia as a foreign laborer. But when she was in the Philippines, she had heard of Tzu Chi and received help from Tzu Chi volunteers. When she went to Malaysia for work, her pay increased significantly. When she was in Malaysia, she saw that Tzu Chi was present there as well. Afterward, she began forming aspirations and willingly dedicated herself to join Tzu Chi. Every day, she saved one Malaysian ringgit, which is more than ten Taiwanese dollars. Every day, she was committed to saving this much; 50 sen was used to help others and 50 sen was used for her goal to come to Taiwan one day and be certified as a Tzu Chi commissioner. Not only did she become a member, but she also became a volunteer. As a member and a volunteer, she attended Tzu Chi events for a whole decade. During those ten years, she accumulated 50 sen [every day] until finally this year she could buy a ticket [to Taiwan] and fulfill [her wish] to be certified. In these ten years, she was a member and, at the same time, was also a volunteer. She began her introductory and advanced certificating training. Throughout this ten-year period, she relied on this one ringgit per day, with 50 sen devoted to help people and 50 sen for her plane ticket, to become a certified volunteer. Do you think she is poor or rich? Though she does not have much material wealth, she has spiritual wealth and abundant blessings. She is like everyone else who came back to Taiwan for certification; she is not lower than anyone [in status]. In Malaysia, in the same way, she and all the other Tzu Chi volunteers would come and go together; she was [treated] the same as everyone else. However, she is more diligent than many; not only did she work, she also gave back to people and society. This is also engaging in spiritual practice. This mindset is very noble. “The noble enrich themselves with virtues”. She used her body to put teachings into practice with patience and persistence. Little by little, she gradually accumulated enough to fulfill her wish.
So, when we engage in spiritual practice, we must be like this, gradually accumulating [virtues], not letting one day be wasted. This the duty of a true spiritual practitioner. Thus, “The noble enrich themselves with virtues and are rich at heart with abundant blessings”. So, “How long is human life?” How long are our lives? We do not know if our lives will be long or short. As for when impermanence will strike, we also do not know. Like dew upon the grass or a lamp in the wind, the world is truly impermanent and illusory. If we do not steadfastly seize every day and earnestly temper our minds every day, then, think about it, we are wasting our time. Today, we do not know whether impermanence will strike before tomorrow comes. We do not know this at all. So, we should put effort into being mindful. Whether we are rich or poor in this world should not be too great of a concern. There is also no need to differentiate greatly between the noble and lowly. Sentient beings are all equal. The Buddha talks about equal compassion for all. Fundamentally, we are all equal; we do not need to look at appearances. The rich can enhance their appearance with jewels, but this is unnecessary. Does driving an expensive car show that you have money or style? No. If we can be truly steady and grounded as we give of ourselves for the sake of others, then we are enriching ourselves with virtues. We are willing to give consistently in small amounts, and having formed this initial aspiration, we never forget it. When we accumulate virtues in this way, this is being “rich at heart with abundant blessings”. Doing this every day will give us the richest and most noble life. So, we do not have much time in our lives. Truly, there is much impermanence; it is like a drop of dew. When there is light outside, loot at the grass; the grass will have drops of dew. When the sun comes out, they instantly disappear. In this world, life is like a dream or illusion. Does yesterday still exist? The things that happened yesterday have passed, and all that is left are memories. Are these happy memories? Are these memories of a grounded life? Or are they memories of regret? Or are they memories of unhappiness? These too are illusory. Though I say they are illusory, because of causes and conditions, these affinities have already accumulated as seeds in the field of our eighth consciousness. We can recall our memories, but the seeds of karma, those cause, will remain in the field of the eighth consciousness. Our future lives are beyond our control.
In summary, Buddhist practitioners need to understand the profound principles [of the Dharma]. So, with all the Dharma contained in one word, even with as much ink as the ocean, even using the ocean as ink, [that Dharma] could not be fully written out. The Dharma in just one word is already so abundant. It can help us to have through understanding, so we must be very mindful. Time passes by quickly, so we need to make good use of it.
The previous verse states, “At that time, there is a guiding teacher, powerfully knowledgeable and wise. With clear understanding and a resolute mind, he goes amidst danger to save all people from difficulties. These people are all exhausted and say to the guiding teacher, ‘We are now exhausted and at this point wish to turn back’”.
The guiding teacher knew that these people wished to turn back midway, so he made the decision to use skillful means to guide these people to be able to get through this dangerous and difficult place. This is all because he wished for them to reach the most safe and stable place. Because everyone stopped along the way, he used different methods to guide them. This guiding teacher gave rise to this thought.
“’How pitiful these people are. How could they wish to retreat and go back, thereby losing the great precious treasure?’ He quickly thinks of skillful means and knows he must use his spiritual powers to conjure a great walled city with many magnificent houses”.
In this way, the guiding teacher used skillful means to accord with the wealth sentient beings sought. What sentient beings seek is enjoyment, so he used all kinds of methods to conjure a great city. This great city [was magnificent] inside and out. Inside the city, there were many grand structures owned by wealthy families. These houses had everything inside. The travelers already arrived outside the city and by continuing to walk, they would be inside the city. This was the guiding teacher’s skillful means. He allowed everyone to see this conjured city. They had already seen it; they were almost at the outside of the city. If they picked up the pace, they could enter the city. This was the guiding teacher’s wisdom. He understood sentient beings’ minds; he had such empathy. [He knew] what everyone sought, so he used this kind of method to guide them.
The next [verse] says, “Circling around there are gardens and forests, canals and bathing pools, layers of gates and tall towers. Men and women were everywhere. Having completed this conjuring, he consoles the froup by saying, ‘Do not fear. When you all enter this city, you can each follow what brings you joy.’”
Circling around there are gardens and forests. The boundaries of the garden circle around and around. These are gardens designed by wealthy people. These gardens and pavilions create visual scenes that are laid out in this way, ring by ring, circling around and around. This way, people can enjoy themselves inside and admire the beauty of the scenery.
Circling around there are gardens and forests: In the rings of gardens, people can play, and in the forests, people can rest in a peaceful, content and calm state. this is an analogy for how all studies of wisdom and awakened friends are like forests. Gardens and forests: These are the forests of dlawless Dharma that the two Vehicles practitioners retain and uphold.
This is how these wealthy people are. Their gardens are grand and the scenery is vast. “In the forests, people can rest.” This is a kind of analogy. Ahead, there is this beautiful scenery this analogy is that if we are able to enter that state, it will be so grand, with great forests inside. In the forests, the scenery is very beautiful. Inside is a place we can temporarily rest and settle our minds. It is a very tranquil and still place where our minds can be completely calm and we can eliminate all our afflictions. This is an analogy for the study of wisdom, so Buddha taught and guided us to walk in this way. In life there is so much suffering and there are dangers and difficulties everywhere. He expounded many principles that allow us to know and understand this path and what the process [of spiritual practice] is like. He taught us to eliminate all ignorance. We need to stop and have a good rest. We should not remain [out there], greedily attached to enjoyment, wasting all kinds of material goods, killing all kinds of [living] beings. When we waste or harm things, we create a life with much suffering. It is like the children still playing with fire in the burning house; we need to have this kind of father, who will gently entice us to quickly come out. “Come out; outside there are things to play with. This is like the guiding teacher. This road is very dangerous; everyone must walk very carefully. He tells us to keep walking, “See, the great city is not far away.” In this great city, there are houses that contain many furnishings and enjoyable things. The Buddha is like the guiding teacher who guides us slowly so we eliminate our flame of desire. Our desires are like a fire that burns us. He helps us to leave our minds’ desires behind and enter this forest. This is wisdom. wisdom is like a tree, like a Bodhi-tree. In this forest of awakening, in this place, we can understand and experience all things. Then our minds can calm down and be peaceful, content and tranquil. Naturally, we can understand the principles and be in a peaceful, content and calm state. this is an analogy for “how all studies of wisdom and awakened friends are like forests.
Everyone is good friends with one another. In our spiritual practice, we are all spiritual friends who are walking on this path of awakening. Walking on the Bodhi-path, we are just like Bodhi-trees. This is the analogy that is given. “Circling around there are gardens and forests” means that if we can engage in spiritual practice in this kind of state, our minds can remain pure. The process of spiritual practice. is “the forests of flawless Dharma that the Two Vehicle practitioners retain and uphold.” These forests are an analogy. The precepts, Samadhi and wisdom that the Two Vehicle practitioners retain and uphold are like forests of flawless Dharma. All of us must be dedicated in understanding this. this phrase is very important. The precepts, Samadhi and wisdom that the Two Vehicle practitioners retain and uphold are like forests of flawless Dharma. This is how they are. So, there were “canals and bathing pools. Canals are water passages dug out by people. These water passages are like rivers. This is a river full of principles. The Dharma is like water. The Dharma-water flows through these water passages. So, they “let the water of the principles flow. This is to say that not that much further ahead, there is this king of state. Also, “There are like canals of Dharma-water.” Then, “Precepts are the pools where all noble beings bathe.” We use the pools as an analogy for the precepts. In the middle of all of this are canals, and the place the Dharma-water flows to is like a pool. This is like our precepts. Precepts tell us how we should walk. We must earnestly uphold the precepts, which are like [pools] “where all noble beings bathe.” We bathe in the flow of Dharma. When we chant the sutras, we are bathing in the Dharma-water.
In the Water Repentance, there is also a phrase like this that says we bathe in the flow of Dharma-water. So, we need to put effort into comprehending this.
In the Vimalakirti Sutra, there is a passage that says, “Contemplating the supreme meaning of emptiness is their house.”
The Vimalakirti Sutra says: “Contemplating the supreme meaning of emptiness is their house. [The trees] are dignified with the flowers of the practices to enlightenment. Retaining and upholding is their garden. Great Dharma is their forest. Lasting Samadhi is their canal. The Eight Liberations are their bathing pools.
We must put effort into contemplating this. life is ultimately empty. I often share with everyone how, when we were just small infants, weren’t we very adorable? If we were [always] like this, wouldn’t that be great? But is this possible? It is not. After all, ultimately our childhood is empty; our childhood has already disappeared. All of our youth has already passed; it is also empty [in nature]. Every day, hour or second that passes by is empty. These are things we cannot see, but they still contain true principles. However, all tangible things are empty. This is the way life is. We must mindfully contemplate this. So, we talk about “contemplating emptiness.” We need to really think about how everything in life is empty. Do we really need to keep taking issue over whether the economy continues to develop? Do we need even more advancement in industry? This really is a distorted view of life.
When this era [returns to] emptiness, it will be from humanity destroying the material world; this is the emptiness of destruction. We must put effort into contemplating this. “[The trees] are dignified with the flowers of the practices to enlightenment.” How much have we awakened? This awakening is a very dignified state of mind, as if there are many trees, flowers and plants forming a magnificent scene. This is awakening. The wealth we have in our minds is not like the houses that ordinary people build, not like using “wealth to enrich the home.” We have spiritual wealth in our hearts; we are rich at heart with abundant blessings. There is this kind of dignity that is there. “Retaining and upholding is their garden.” Retaining and upholding is their entire garden. This is an analogy for retaining and upholding, “retaining all teachings, upholding all goodness.” This is called retaining and upholding. We retain all teachings and uphold good goodness. With all goodness in the world, we must accept and uphold it completely. This is called retaining and upholding. “Retaining and upholding is their garden. Lasting Samadhi is their canal.” We need to maintain this for a long time so the Dharma-water can flow a great distance. This is lasting Samadhi. Our ability to remain tranquil in our minds is like water that flows. This Dharma-water flowing into our minds is like a canal. “The Eight Liberations are their bathing pools.” The Eight Liberations are our bathing pools. These eight are all different kinds of things we need to work on. There are so many different states that we need to overcome. Then we need to return to being free and at peace. When we unravel layer upon layer of obstructions, we will be liberated, free and at peace.
Next are “Layer of gates and tall towers.” Layer of gates are the three gates of liberation. “Gaining entrance in sequence is called layers of gates.” We go in layer after layer in order to enter the three gates of liberation. The tall towers are analogies for “rising above heretical teachings and samsara.” This means transcending heretical teachings and samsara. “The wisdom of extinction and non-arising wisdom are the tall towers.” No matter how heretical teachings teach us to engage in spiritual practice, that slight deviation can take us far off course. Then we would still remain in the Five Realms and four forms of birth. The Buddha hoped we could be even more diligent. This means we must transcend heretical teachings. “The wisdom of extinction and non-arising wisdom are the tall towers.” Inexhaustible wisdom means we will not return to the human realm and have already transcended all [the Three Realms]. These are “layers of gates and tall towers.” Just now we spoke of the three gates of liberation. These are three gates of wisdom that allow us to enter the state of liberation.
The three gates of liberation: These are three gates of wisdom that allow us to enter the state of liberation. 1. The gate of the liberation of emptiness. 2. The gate of the liberation of desirelessness. 3. The gate of the liberation of non-appearance.
The first gate of wisdom is “the gate of the liberation of emptiness.” This is to say, we need to understand. We must understand that all phenomena are fundamentally empty.
The first of the three gates of liberation, the gate of the liberation of emptiness: This is understanding that all phenomena are fundamentally empty while not being attached to emptiness.
Actually, all phenomena are fundamentally empty. I often tell everyone that principles are things that we cannot see; we also cannot see the Dharma. We need to put the Dharma into practice so [causes and conditions] can come together for it to take form. When we take apart things with form, they each have their principles, but these are without substance or appearance. So, we need to put effort into understanding that all conditioned phenomena in the world are fundamentally empty. So, “This is understanding that all phenomena are fundamentally empty while not being attached to emptiness.” However, we cannot be attached to emptiness. If we are attached to emptiness, we may begin to deviate [from the Path]. We need to know that in this “emptiness” there is wondrous “existence”. There is wondrous existence in emptiness. Though we understand that everything is illusory and empty, we must be able to clearly recognize the intrinsic nature of True Suchness in all people. This is being unattached to emptiness. We understand the emptiness of all phenomena, but we are not attached to this emptiness. This is wondrous existence within emptiness.
The second is “The gate of the liberation of desirelessness,” which is “understanding that all phenomena have illusory existence while not desiring or pursuing them at all.”
We do not just want to constantly pursue. Among the things we pursue, eight or nine out of ten do not go our way. We should understand and know the illusory nature of all phenomena. All things are illusory. They are only an illusory appearance for us to look at; that is all. Even those we love the most and are closest to are illusory. In the end, no matter how close we are, after a few decades, there will be a time when we must part. We all go through birth, aging, illness and death, which is to say nothing of the many kinds of impermanence [in the world].
So, this is to say, in this world, nothing lasts forever. Therefore, we need to “know all phenomena have illusory existence while not desiring or pursuing them at all.” We do not need to pursue them; we are not willing to pursue what is empty or what is illusory. We must eliminate this desire to purse these things.
The third is “the gate of the liberation of non-appearance.” In this, we “understand that all phenomena have no appearance yet give rise to all appearances; with [this] we can enter the Middle Way.”
We need to understand that although these things have “no appearance,” we cannot cling to them as having “no appearance.” Our parents are our parents and we must still be filial to them. The Buddha-Dharma is the Buddha-Dharma, so we must respect our teacher, enter the Path and cherish our fellow practitioners. We must cherish those who practice with us. In the world, in our families, we must love our siblings. In society, we must love our friends. In this way, we do not view everything as empty, heartless and devoid of love; it is not like this. We still have feelings, but they are the love of an enlightened being. We should cherish all things. In our daily living, we need to use them, so we must cherish them. We need to cherish these physical objects instead of constantly replacing the old with new. In the case, we have attachment to appearances. That is illusory, a very superficial love. We need to have genuine love with gratitude. We love these things for allowing us to use them. We like this clothing because it covers our bodies. We should be content that we have enough to wear. We love these things, but we are content when we have enough. We should treat the things we use like this. In summary, this is “the gate of the liberation of non-appearance.” When we use things, we understand and cherish them, but we are not attached to them. So, we know they “give rise to all appearances.” Though these things have no appearance, in our human lives there inevitably will be forms and appearances. So, they “give rise to all appearances.” We should have rulers for being a good person. So, as for how we present ourselves among people, we must have an exemplary appearance. In the same way, these are all appearances. So, we “enter the Middle way.” This is the true gate of liberation. So, above are the three gates of liberation. Next, “Men and women were everywhere”.
Men and women were everywhere: The men are an analogy for wisdom-nature; their function is one of movement. The women are an analogy for Samadhi-nature; their function is one of stillness. Being replete with Samadhi and wisdom is like the towers, with men and women everywhere.
“The men are an analogy for wisdom-nature; their function is one of movement. The women are an analogy for Samadhi-nature; their function is one of stillness.” Everything in the world is always moving or still; it is inseparable from movement and stillness. Comparing men and women, men are more active and energetic while women are more likely to be still and quiet. In this way, “men and women “means “replete with Samadhi and wisdom.” In our spiritual practice, we need both movement and stillness we need wisdom-nature with movement, then women are like stillness, like Samadhi. So, we have stillness, Samadhi and wisdom. We need to have all of these, just like the towers with both men and women. This is an analogy for Samadhi and wisdom, which both were at that place. This is a kind of analogy. That environment is an analogy for the mental state we must cultivate. So, it says, “[He] completed this conjuring”.
Having completed this conjuring, he consoles the group by saying, “Do not fear”: This means with skillful means, he completed teaching the Dharma of extinction. Consoling means that the people should not be afraid.
When the conjured city was first created, he began by telling everyone that, right in front of them, there was such a beautiful place. Everyone could see it, so they could walk ahead without fear. This was how, “With skillful means, he completed teaching the Dharma of extinction.” This was how the Buddha, in the past, patiently guided us. He taught us to walk across in this way. In this process of spiritual practice, we are in a calm and tranquil spiritual state. We grow in wisdom and are replete with precepts, Samadhi and wisdom. We eliminate all kinds of afflictions. These are skillful means, the way [He used] to bring us to this place. “Consoling means that the people should not be afraid.” There was no need for them to fear. So, “You all can enter this tranquil, safe and stable city.” If everyone would come in, [they would see that] this is a most tranquil, safe and stable city. Everyone could be at peace. This was the wisdom of the guiding teacher, who used many kinds of methods to guide us. This is how the Buddha used these methods to allow our hearts to experience the Path. Understanding is like being inside those gardens where we have contentment in our hearts. What we attain is abundant, like the towers inside [the city] and the magnificent scenery. In fact, we are like this as well. When spiritual practitioners gather together, it is as if they are in the garden or forests, in the bathing pools of wisdom. We should be mindful; the Dharma is so subtle and wondrous. I hope we can put effort into understanding it. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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