Explanations by Master Cheng-Yan
Subject: Living Unhindered and Undefiled Among People (處眾無礙 入塵不染)
Date: July.11.2017
“We go and live among people unhindered, go among worldly troubles but remain undefiled. We learn well how to benefit sentient beings, so we must employ skillful means in our conduct. We respond to world’s great matter by transforming sentient beings, by giving teachings of skillful means in response to capabilities.”
Let us think mindfully and mindfully listen and further be mindful to experience this. Walking the Bodhisattva-path is certainly inseparable from other people. “Bodhisattvas arise because of suffering sentient beings.” We should never forget this. This is what the Buddha taught us and what He hoped for from His disciples. This was His one great cause! So, we must go among the people, and thus we must constantly train ourselves to “go and live among people unhindered, go among worldly troubles but remain undefiled.” We should know that, when it comes to people in the world, everyone has their own ideas, their own perspectives. Everyone’s individual ideas and perspectives are all always different. Ordinary people’s perspectives are all centered around defiled attachment to worldly troubles. We are amidst these worldly troubles. Worldly troubles are all the turbulent matters of the world. Is there anyone who can remain uncontaminated by all of these turbulent matters of the world? All of us are affected! Nevertheless, we should be clear that amidst worldly troubles we become defiled. Our afflictions and ignorance are piled in layers, so we remain continually in ignorance. Because of this, we cannot awaken. Because of this, every day our minds are always following people, matters, things, afflictions and ignorance to fluctuate and waver, incessantly rising and falling. This is exhausting.
So, we must learn from the Buddha. Since we are learning from the Buddha, we should accept the Buddha’s teachings. The Buddha-Dharma is like pure water that can wash away our ignorance and defilement. So, amidst all these turbulent, troubling matters of the world, only the Buddha-Dharma can help us to wash away our afflictions and ignorance. The Dharma is for us to use in our daily living. The Dharma should remain in our hearts. Regardless of the people we see, the sounds we hear or situations we may encounter, we must always have the Dharma in our hearts. When we hear ignorance, conflict and afflictions, we should apply the Dharma in our hearts to respond to them. When afflictions and ignorance come, the Dharma-water washes them away. Naturally, when sentient beings toss their afflictions [our way] we use Dharma-water to respond. It washes them away. To help sentient beings wash away all of their various afflictions, we use this Dharma to go and help. Once we have helped them and their afflictions have passed, our minds remain pure and undefiled. This is the skill that we must learn. So, only by always keeping the Dharma always in our hearts will we be able to be understanding and be able to liberate ourselves with wisdom. So, being understanding is the path to awakening. If we are not kind nor understanding, then afflictions will continue to accumulate within our minds.
So, I always tell everyone to be understanding! By being understanding, we can eliminate our own afflictions. By being understanding, we are able to bring forth our strength. With sentient beings’ suffering, the suffering of sentient beings created through afflictions and ignorance, what must we do to help them? In our hearts we must preserve the spirit of a pure spring of Dharma-water. We must find ways to protect our minds from being contaminated by worldly troubles and also use our pure spring of Dharma-water to wash away the afflictions that are in others’ minds. This is what we must learn to do.
I received news from our Tzu Chi volunteers in Serbia explaining the situation with the relief distribution for the refugees. The Tzu Chi volunteers in Europe who were there on March 10, [2016] local time, wrote a report on the progress of the day’s work. On that day, a big article was published in a Serbian newspaper on the front page about our Tzu Chi volunteers in Serbia, how they were doing relief distribution. The article in the Serbian newspaper was about the aid distribution at the Sid train station. There was such warmth among the people there. Those who were helping others there were so down-to-earth and humble in their attitude. There were so many smiles all around. Those who received aid had such gratitude in their attitude and those who were giving were so full of friendliness and love. We saw the images covering the whole newspaper. Almost all the reporting was on the volunteers, on their interactions with the refugees in Serbia. The content of the article said, “Tzu Chi has already been operating for 50 years.” This was in the Serbian newspaper. The newspaper report said, “Whenever there is a disaster in any country, Tzu Chi volunteers devote themselves to relief work there.” It also said, “With the present Syrian refugee crisis, Tzu Chi has already left its footprints in both Jordan and Turkey, as well as in Germany. You can see in each of these places, how in regard to the Syrian refugees, Tzu Chi has left its footprints there. Now they are devoting themselves like this here in Serbia.”
Of course, it was a full page article. It is evident that, over the past ten days, although they have faced many hurdles and had to walk a difficult path, they have also been able to smoothly overcome these hurdles one by one. For instance, that day I told them, “You must be exhausted!” They replied to me saying, “Though we are physically tired, we are nevertheless very happy!” Seeing them there, they indeed seemed very happy. I saw on the video conference how everyone was seated on the ground, sitting there in a big open room. Volunteers from 12 countries were all there on screen, having all gathered there in Serbia. It seemed that every single person’s face was radiating kindness and joy. Everyone’s faces all seemed to glow brilliantly. They truly expressed joy. So this time, on their trip to Serbia to care for those for those refugees, the local refugee committee gave them a great deal of help. They were also very touched, so things went very smoothly for our volunteers. Over these ten days, they had already distributed over 2000 sets of clothing. They personally dressed those refugees one by one with those warm clothes. They told us that over the course of their escape, we had provided them a feeling of warmth. Along their journey of fleeing their country, they had received this care as if from a friend, had received this kind of warmth, this kind of friendship. They said it was truly precious to them. We helped over 2000 people.
So, during this time, the government of the city there, the mayor and so forth, wished to work together with Tzu Chi volunteers, wished to understand how our Tzu Chi volunteers do what they do, how we actually operate. This was the request from the city government, to meet with Tzu Chi volunteers. So, on [March] 10, Tzu Chi volunteers traveled over an hour by car from where they were. Mr. Pfaff from Germany, as well as volunteers from England, from France and others, representatives from several countries, all went by car to visit the city government. In Serbia, it had likewise been raining, raining very heavily. Closer to the central parts, there were great floods. The mayor had gone to assess the situation, so when they arrived the mayor was not there, but the deputy mayor had come to greet them. I saw the pictures [in the presentation]. In the mayor’s office upstairs, I saw Mr. Pfaff from Germany, and also Mr. Yang and the rest of the group that had gone up. Of course, it was no problem for the others, but Mr. Pfaff indeed had come difficulties in making it up the stairs. Mr. Yang was so warm in the way that he lovingly led him up the stairs. They were just like family, the way they looked after and cared for each other and kept each other company. So, with our fellow volunteers we express such unity, harmony and love in working together. All our volunteers are just like a family in the way they care for and interact with each other. You could see in their eyes how touched they were. So, upon arriving there, they were really very ceremonious in the way that they treated us. A group of them also came to try and understand how Tzu Chi actually operates, how no matter where we go internationally, the way we work is always the same, always with such sincerity and such warmth. Whether we are in Jordan, in Turkey or in Germany, it is always the same. Now, in Serbia, it is the same. They saw and recognized the way that Tzu Chi volunteers go among the people. Even in the face of severe difficulties, their sincerity always remains unhindered; their minds are never hindered. Moreover, they are so meticulous in serving others. Everything they give to the disaster victims always fits them perfectly, so that when they put it on, they always feel quite satisfied. Thus, they were very touched.
Some in the refugee committee as well as in the city government requested of our Tzu Chi volunteers, “Can Tzu Chi expand the scope of its aid?” What they asked for, thinking on behalf of the refugees, was a clean change of underwear. They hoped Tzu Chi could provide this. Furthermore, curing the time that they had been stuck there, the refugees had eaten dried rations for so long and their diet had been so bad. So, they hoped Tzu Chi volunteers might be able to help with some different food, perhaps bring a little more joy to their diet. Tzu Chi volunteers agreed to all of these things and went to purchase supplies. They bought different things for them to eat, food that could be reheated, as well as clothing and other things. When people ask, we must respond, as long as it is something the refugees need. During a video conference two or three days earlier, the volunteers had brought this up, how the clothing was all set, but the food might present some difficulties. Now the [local government] had brought this up, asking us if we could provide these kinds of food for them. After we had gone and purchased these, we brought it to them so they could see, to see whether this was alright. It was, so we began going about distributing them. They had another request, this time regarding and area further south, as at this time, they were in the northern part of that country. They asked us if we could go further to the south, where there had been heavy rains and flooding. They were hoping Tzu Chi could go to assess the disaster there. Would we be able to go there and help? Of course, when we heard that day of the disaster in the central region, we were also wondering if there was any way we could go assess the disaster. It just so happened that on March 10, the disaster committee also brought this up, but our people there, our volunteers from Europe, were all scheduled to go back home after ten days. They had to return home, which would leave [only] 16 remaining behind. Those 16 then had to start figuring out what methods they could use in order to continue on. Most of these were volunteers from Bosnia. Truly, the workings of karma are inconceivable! We saw the things they were able to do there, and the way they bonded with the refugees. This was at the Sid [rain station the refugee camp there]. Some people where left there. The refugees stuck there suffered unbearably, so the volunteers went to join them there. Very few people had been going in or out these past few days. Those wanting to go out could not go out; those wishing to enter could not enter. So, in that place, they were able to bond with the refugees there. The children really loved them. Our Tzu Chi volunteers seem just like family to them. Going into the temporary tents they sheltered in, [we could see] many whose clothes are all wet and clinging to their bodies. Even when they were lying down, their clothes were still all wet. It was heartbreaking to see. The lives of refugees are of the most unbearable suffering!
This group of Tzu Chi volunteers had come from afar, from faraway places, from different countries. They had traveled thousands of miles and had gathered there only for one objective, to go among the refugees there. Living among the refugees for the past ten days or so had been exhausting, yet they were still very joyful. They could see everyone receiving relief aid. They could see everyone’s suffering and thus come to recognize their own blessings. So, “We go and live among people unhindered, go among worldly troubles but remain undefiled”. Because some of them were returning home, there were only 16 left there.
Of course, after the first ones left, others would come to take their place. According to what was needed, they would continue to come in shifts. One shift would come in as another left. So, they come and go there unhindered; they go in and out without becoming defiled by any kind of afflictions. They just continue to give, thus increasing their wisdom-life and attaining Dharma-joy. So, this is “going among worldly troubles but remaining undefiled. We go and live among people unhindered”. This is what Bodhisattvas do. Bodhisattvas arise because of suffering sentient beings”. To be able to do this, to give in the same way no matter which country, with such genuine compassion and courtesy, with such sincere friendship, is not an easy thing to do. So, the Serbians wished to be able to understand Tzu Chi’s methods of operation. How is it that so many countries who come in contact with Tzu Chi all have the same assessment of us? They have such a good impression of Tzu Chi. This requires us to have “learned well how to benefit sentient beings.” We must learn, learn these skillful means”, se we “must employ skillful means in our conduct”. “Employ” is to rely on; we rely on skillful means. This was the Buddha’s wisdom in teaching us as sentient beings. These were the teachings He gave us; He taught us to truly take the Dharma to heart, to give with sincere great love and rely on the world as our spiritual training ground to train, as Bodhisattvas, our true hearts.
For this, we must rely on skillful means, rely on the training ground of the world to perfect our spiritual practice. So, “We respond to the world’s great matters by transforming sentient beings”. We respond to the great matters of the world. Seeing these waves of refugees, isn’t this a great matter for the world? Natural disasters and manmade calamities are also great matters for the world. When there are great matters in the world, Living Bodhisattvas are needed to respond to these matters by entering these countries, going among the people. No matter which country it is, they are moved when they see this. They proactively gave us NGO status and also wanted to learn how we do it. Isn’t this such a wonderful method? Love has already been delivered to their hearts. The ways of continuing to love people, using these kinds of methods to deal with those who need help the most, are the teachings which they learned from us. So, “We give teachings of skillful means in response to capabilities”. With this opportunity, this era, this issue, this one great matters, we respond to the opportunity by giving to others. This is also within the Buddha-Dharma. We hope to be able to “benefit sentient beings”. We use the world as our spiritual training ground to perfect our Bodhisattva-practice. This group of Bodhisattvas moved me as well. Even at the time the volunteers were to leave, they did not forget [to give out the lapel pins]. When Mr. Zhong had returned to Hualien, we gave him our 50-year anniversary lapel pins and asked that he bring them back with him. This is what he did. When everyone was about to leave, he gave all the volunteers a lapel pin as well as a gratitude letter from me. This was letter expressing gratitude to them. Though everyone was reluctant to leave, they were all nevertheless very joyful. These were the ones who were leaving. Although they were reluctant to leave, they had been there for ten days already. It was time to go home, and then come again later. Everyone made this promise. From their countries, they would come back in shifts, since later on, in the central and southern regions [of Serbia], after the flooding there was still work to be done. So, they would first journey home and then come again later. They can go in and out freely, without hindrances; for this were very grateful. This is the Bodhisattva-path. Come, let us look at the previous passage. “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse. ‘All of you Bhiksus listen carefully to the path that the Buddha-children practice. Because they have learned well skillful means, they are inconceivable.’”
Sakyamuni Buddha was praising Purna Maltrayaniputra. He told everyone they should earnestly listen. “Buddha-children” was referring to Purna Maltrayaniputra and those who had formed great aspirations and walked the Bodhisattva-path. These people had all reached this point. They all had “learned well skillful means”; this is the “path all Buddha-children practice,” the path that all Bodhisattvas walk. “Because they have learned well skillful means, they are inconceivable.” This is not anything regular people can understand of [hope to] attain. Come, let us look at the next passage which says, “They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom. Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers. With countless skillful means, they transform all kinds of sentient beings. They say that they are Hearers, with far to go to the path to Buddhahood.”
With this sutra passage, we must understand that “Everyone takes delight in the Small Vehicle.” Like Purna, or others among the disciples, there were probably more than a few who had already formed great aspirations, had already made great vows. They also transformed others by working together and likewise lived amidst the other bhiksus. Just taking Purna as an example, he had already formed great aspirations. So, they understood that everyone delighted the Small Vehicle Dharma, that “Everyone takes delight in the Small Vehicle.” They knew they themselves had great aspirations, but others were stuck in the Small Vehicle Dharma. How do we form great aspirations? “Buddha-children with great aspirations” means these disciples of the Buddha had already formed great aspirations because they learned the Buddha’s “vast wisdom and through understanding of all the true principles of matters and things.” They already had a thorough understanding of the great wisdom of the Buddha, and the true principles of matters and things were all clear to them.
Buddha-children with great aspirations have vast wisdom and a thorough understanding of all the true principles of matters and things. They universally enter the Buddha-wisdom, thoroughly understand His great wisdom. Their past deeds have all been accomplished.
The Buddha’s wisdom [embraces] all Dharma-realms in the universe. What is there that He does not clearly understand? The Buddha, as always, expressed what was in His heart so that everyone could understand, so those who understood what they heard were clear. In the Buddha’s mind was a vast wisdom which thoroughly understands the true principles of all matters and things. This is the Buddha’s wisdom. Those disciples with great aspirations, the Buddha-children who formed great aspirations, were all able to understand. “They universally enter the Buddha-wisdom, thoroughly understand His great wisdom.” They too were able to understand the Buddha, to thoroughly understand His great wisdom.
“Their past deeds have all been accomplished.” Actually, these disciples who had already formed great aspirations had minds that were almost equal with the Buddha’s. It was merely that they had not yet achieved great realizations like the Buddha’s. Yet, their minds were equal to the Buddha’s mind; they were drawing near to the principles that the Buddha realized. So, it says “speaking of great wisdom. This is the Buddha’s great compassion and wisdom with which He truly realizes suffering, emptiness and impermanence.”
In speaking of great wisdom: This is the Buddha’s great compassion and wisdom with which He truly realizes suffering, emptiness impermanence. The Buddha’s mind of great wisdom comprehends that sentient beings have vast and profound True Suchness. Thus, it is called great wisdom.
The Buddha, with His great wisdom, had already experienced and understood how everything in life is suffering, is empty is impermanent is empty, is impermanent. Though His great wisdom, the Buddha was able to realize these things. He knew them like His own hand; that is His great wisdom. His wisdom is discerning wisdom, which can understand all things and can discern the world’s suffering, emptiness and impermanence. This is true wisdom. Then we must understand, “The Buddha’s mind of great wisdom comprehends that sentient beings have vast and profound True Suchness.” The Buddha’s wisdom is also impartial wisdom. He realized that all sentient beings intrinsically have Buddha-nature, the nature of True Suchness. Everyone has the vast and profound wisdom of True Suchness. So, these great disciples of the Buddha, the Buddha-children, had already, in past lifetimes, over the course of countless kalpas, continually walked the path to Buddhahood, going among the people. They had likewise experienced these things. So, the Buddha-children, with their aspirations, had already completely understood the Buddha’s great wisdom, the great compassion and wisdom which realize suffering, emptiness and impermanence. They also understood, “The Buddha’s mind of great wisdom comprehends that sentient beings have vast and profound True Suchness.” So, this is called great wisdom. Great wisdom is what those Small Vehicle practitioners were very afraid of. They feared that after having understood all of those things, they might not be able to put them into action. So, they were afraid. Although they knew, they were afraid they could not do it. So, “Everyone takes delight in the Small Vehicle and fears the great wisdom.”
They know that everyone takes delight in the Small Vehicle Dharma and fears the great wisdom. Practitioners with great aspirations know that everyone takes delight in the Small and fears the Great. Only those of great wisdom can shoulder the responsibility of the Great Dharma. This is the work of Bodhisattvas. The Small Vehicle teachings for Hearers of only benefiting oneself are easy to cultivate. Bodhisattvas know that everyone takes delight in the Small, therefore they hide their ultimate perfection and seek to attain realization. They know that everyone fears the Great, therefore they act as Hearers who do not delight in the Bodhisattva Way.
They knew that these people were all like this, that they dared not draw near the great wisdom. So, “Practitioners with great aspirations know that everyone takes delight in the Small and fears the Great. Only those of great wisdom can shoulder the responsibility of the Great Dharma.” This is “the work of Bodhisattvas.” Only those with truly great wisdom have a way to shoulder the Tathagata’s mission and do the work of Bodhisattvas. These are the kinds of responsibilities that Bodhisattvas must shoulder. We just mentioned how people like that went among the refugees. In different countries, in different environments, they must do things so perfectly and completely and always with such great joy. Do you think these things Bodhisattvas do are so easily done? Since those Living Bodhisattvas have done them, of course these teachings are not impossible to do. What the Buddha taught when He came to the world can all be successfully practiced by us. It merely depends upon our minds, on whether we are willing to do them. None of these teachings are impossible to practice. So, “The Small Vehicle teachings for Hearers of only benefiting oneself are easy to cultivate.” The limited teachings for the Hearers mean they only think, “I just need to understand. This is the easier route of spiritual practice.” These people only seek to awaken themselves. So, “Bodhisattvas know that everyone takes delight in the Small, therefore they hide their ultimate perfection and seek to attain realization.” Those Bodhisattvas knew that they could have liberated themselves long ago, but they stayed to be together with the others. Otherwise, through what they already had accomplished in their spiritual practices, they could have long ago received predictions of Buddhahood. The Bodhisattva-practices that they were already replete with had already been cultivated to the point of perfection. They were extremely perfect. They should have been able to attain realizations and awaken; it was only to be with others [that they stayed]. They came in order to transform everyone. These are Bodhisattvas with great aspirations. They willingly hid the Great and instead manifested the Small. They hid their Bodhisattva-practice and manifested as Hearers to accompany them. So, “They know that everyone fears the Great, therefore they act as Hearers.” They knew everyone was still very afraid, afraid the Buddha would call upon them all to become Bodhisattvas. So, knowing how afraid they were, all of those Buddha-children, those vowing to practice the Bodhisattva-path, continually manifested themselves as Hearers, “who do not delight in the Bodhisattva Way.” They never dared to reveal themselves, saying, “I want to walk the Bodhisattva-path.” Everyone else remained quiet, remained silent, dared not accept the Path, so they too remained quiet, remained silent, dared not accept the Path. This is what they did. Actually, they ordinarily were already doing the things the Buddha wanted done, teaching the things the Buddha wanted taught, were always out transforming sentient beings. So, this was their compassion. Upon returning to the Sangha, they lived the way the rest of the Sangha lived. When they went out, they had the bearing of great leaders who could go and deliver sentient beings. They were truly amazing.
Next it says, “Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers.” It was only because of this that they still acted the same as Hearers and Solitary Realizers. This is how “Bodhisattvas manifest themselves, acting as Hearers and Solitary Realizers.” In fact, “They secretly practiced as Bodhisattvas while manifesting as Hearers.”
Therefore, all these Bodhisattvas act as Hearers and Solitary Realizers: Bodhisattvas manifest themselves acting as Hearers and Solitary Realizers. Hearers fear the suffering of cyclic existence in the world. They vow to seek the Nirvana of true emptiness. Thus it says that Hearers fear the hindrance of suffering.
“Hearers fear the suffering of cyclic existence in the world.” Those Hearers were very afraid of returning to this world again and again, of cyclic existence in the Six Realms. They were very afraid, which is why they kept practicing only to awaken themselves. They did not dare to go among the people. They worried they would be influenced by the crowd, that they would become defiled. This is why they never dared to step outside. So, “They vow to seek the Nirvana of true emptiness.” All they sought was emptiness. Thus it says, “Hearers fear the hindrance of suffering.” This hindered them from taking the next step to walk the Bodhisattva-path. They were all afraid it would be very difficult, that in returning to the world they would face suffering, emptiness and impermanence. A “Bodhisattva” is a “great enlightened being”.
Bodhisattva: This means a great enlightened being. Enlightened beings and so on refer to those great enlightened beings who form great aspirations to seek the great path. “Sattva” also means courageous. One who courageously seeks Bodhi is called a Bodhisattva. It is also translated as one who opens the way, Great Being and so on.
[Bodhisattvas] are people. They are not made of clay nor carved from wood. No, they are humans, “great enlightened beings.” They are still human beings, “great enlightened beings who from aspirations to seek the great path.” These are Bodhisattvas. Bodhisattvas are enlightened beings. Furthermore, “sattva” also means courageous, those who are willing to go outside. These are enlightened beings. When sentient beings suffer, they cannot bear it, so they courageously gout [to help]. “One who courageously seeks Bodhi is called a Bodhisattva.” They are extremely courageous and diligent. Nothing can stop them from attaining Bodhi, from walking the Bodhisattva-path until reaching the state of Buddhahood. This takes great courage. These wise and courageous people are called “great enlightened beings.” They are also called “Bodhisattvas,” also translated as “one who opens the way” or “Great Being.” We can use any of these terms. We can say “Bodhisattva”. We can also say “one who opens the way,” since they have opened up their minds. They are also “Great Beings”. They have already transcended the perspectives of ordinary people and can do things ordinary people cannot bear to do. They accomplish these things through patience. Thus they are called Great Beings.
“With countless skillful means, they transform all kinds of sentient beings.” They use all kinds of skillful means, “countless billions skillful means.” Through their many kinds of skillful means, “they transform all kinds of sentient beings.” So, “They say that they are Hearers with far to go on the path to Buddhahood.” They always say of themselves, ”I am just a Hearer.” People understand them to be Hearers, which is still far from the path to Buddhahood. They dare not say, ”I’ve already given rise to Bodhicitta. I am already practicing the Bodhi-path.” They dare not say these things, because they are modest and reserved. Among the people, among the Sangha, they will always say, “I am a hearer. All I understand is the Hearer teachings. I am far from attaining the path to Buddhahood.” Actually, Purna Maitrayaniputra had already been practicing with great wisdom and was already in a state of great awakening. He was praised greatly by the Buddha, so we should also praise those who put the teachings into action and serve suffering sentient beings. We should thoroughly praise them. We too are able to accomplish these things, so we should encourage ourselves and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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