Explanations by Master Cheng-Yan
Subject: Mutual Harmony Throughout the Dharma-Realms (周遍法界 互相圓融)
Date: August.04.2017
“The wealthy enrich their house by building gardens and landscapes. The towers and pavilions are dozens of layers in height and width. The tranquil water is crystal clear, reflecting the mountains, moon and scenery. With the world-transcending Great Dharma, we return to Right Dharma of True Suchness.”
The ancients said, “Wealth enriches a house, and virtue enriches the body.” With wealthy people, when we look at them, we see that they must be from wealthy families because their houses are so large and expansive, tall and beautiful, with such decorations and so on. We can tell at once that they are wealthy. It is because they are wealthy that they are able to build such houses. They not only build the house itself, but also manmade landscapes, gardens, fish ponds, fake hills and so on. Ancient people had such big plots of land to build houses on. The constructed landscapes were even bigger than the houses. They built fake hills, small bridges and streams, planted trees and more. When we see all of these, we know they are houses of the wealthy. They even have towers and stages where they sometimes invite people to their home to perform, to sing and make music. These is what people in ancient times were like. Their lifestyles showed their wealth that they had great renown. So, “The towers and pavilions are dozens of layers in height and width.” They are built layer upon layer. These towers are very tall. Then there is the landscape. “The tranquil water is crystal clear.” The water is very clean. There are many servants cleaning the place and trimming the trees and plants. The landscape inside is not only beautiful but also very clean. In the ponds, the water is flowing, so it is always very clear. Although the water flows, it remains clear and pure. When we look at the water at night, the hills, the moon and all the beautiful scenery is reflected in it. These people are able to enjoy such pleasures! They lead such wealthy lives!
Although this is how it is in the human world, where the wealthy enjoy such pleasures, the Buddha compared this to the spiritual state of practitioners. In our spiritual world, when the mind is beautiful, all states are too. When there is virtue in our heart, the landscapes of our minds will have everything. “With the world-transcending Great Dharma, we return to Right Dharma of True Suchness.” If we can return again to our intrinsic nature of True Suchness, the purity of our nature of True Suchness is the beauty of that tranquil spiritual state. With such beauty, can we compare the scenery of the world to it? Our world’s landscapes need to get cleaned up. However, the True Suchness of the mind, this world-transcending Great Dharma in the mind, is forever pure. It is like a great, perfect mirror in our minds; any state will be clearly reflected in the mind. It is clear, bright and untainted. With any state, such as the sky, the land, mountains and rivers, no matter what state enters the mind, a pure mind reflects that state without the state tainting the mind. “The mind is without hindrances; there are no hindrances.” The mind is forever tranquil and clear. This requires us to regularly engage in practice. Spiritual practice is applying the Dharma to our minds. When we go among people, we do not let afflictions and defilements contaminate our minds. Then our minds can come and go freely, can expand or shrink freely. We will not be like ordinary people, who do not know where they came from. We do not know where we came from, so in this environment, there is suffering, decay, conflicts, manmade calamities, natural disasters and more, all of which are beyond our control. What we experience is unbearable suffering. With such a life, once we enter, we are not able to escape. It is all out of our control. Life is full of suffering and obstacles. I hope we can engage in spiritual practice and cultivate to attain wealth of the mind.
“Wealth enriches a house; virtue enriches the body.” The wealthy have superficial things others can see. We can see these things, but will these things last forever? The Chapter on Parables talks of the burning house. We should still remember this. The great elder was wealthy, and he had such a big house. Across the landscape, on the estate of his house, there were many towers and pavilions. However, after many years and months, the elder left the house. The children inside clung to this kind of state. They thought the inside was very beautiful, so they just clung to it. The towers and pavilions were tall and wide, and the landscape and scenery were bright, so they were always enjoying themselves. This is like people who hire others to sing operas or to entertain. They just lost themselves in these pleasures. After a long time of playing, they lost their ambition. All they wanted to do is keep playing. They did so to the point that lost their will and did not know what their life direction was. Once they lost their direction, they eventually exhausted all their wealth. This is often what happens; people stop repairing the house, and no one straightens up. There will just be a crowd of people enjoying themselves, people who have lost their direction. In this house was a group of ignorant children, unaware of the fire burning. When the elder returned, he saw the danger! Were the children still inside? Why didn’t they know to come outside? He kept yelling and calling out to them. “You need to come out! You must start coming out.” But everyone thought it was more fun inside. The elder shouted and thought up different methods. He knew what the children wanted to play with, so he had to give them something new. Since they loved to play, he would give them new and more interesting things to entice them to come out. So, he used toys to entice them. There was a sheep-cart, deer-cart and a great white ox-cart. “Come, come. Come outside quickly! Look, there are so many carts outside for you to choose from. You can travel everywhere and have fun. You can wander freely; come quickly!” Only at this time did they start to see. They had grown tired of playing inside, so they looked outside. “Wow, that looks great!” So, they quickly came outside. They chose the seep-cart and deer-cart for fun. But since they had come outside, were now safe and knew to take these three kinds of carts, the elder started to tell them about the functions of the three carts. He guided them to take a look inside the large cart. There were such extensive decorations within it, and when they were traveling far, they could have companions going with them. Inside were also many things they could enjoy. He used many different methods to guide them to choose this large cart. In the Lotus Sutra’s Chapter on Parables, this story is the Dharma. Although it uses matters and appearances to teach, in fact, for us, these matters and appearance, these stories, are originally the truest Dharma. They are to help us understand that sentient begins should not just benefit themselves and take the sheep-cart or deer-cart. There is more than just this. We already know that the burning house of the Three Realms is dangerous. The fire is already burning from all directions, already burning continuously. The suffering of these fierce flames burning us is like how within the Three Realms, everything is beyond our control’ it is all unbearable suffering and very dangerous. So, we must quickly come out. Since we have come out, just as we do in or spiritual practice, we must reflect on our nature and the landscape of our minds. In the landscape of our minds, of our nature, we must thoroughly [let go of] the ignorance and afflictions and the burning house of the Three Realms; we must completely abandon these. If we do not abandon the burring house of the Three Realms, we cannot walk on this broad path, and our minds will not be able to experience the state of Bodhi. In this vast Dharma-realm under the sky, we will not be able to experience the truths which pervade the universe. So, we must first abandon the burning house. Only then can we go outside and see the sky. The sheep-cart and deer cart, though they are small, allow us to be in a safe in this universe.
Practicing the Small Vehicle is the same. It lets us eliminate our afflictions and ignorance. We recognize the truth of suffering and how it comes from “causation,” from the accumulation all of kinds of afflictions. We need methods with which to eliminate them. These methods are a path. We need to rely on the big cart. Only the big cart can carry us onto this great, broad path to reach the vast, open space we seek. On this great, broad path, from the seep-cart and deer-cart, [the Buddha] continually enticed us to get to the great white ox-cart. This was all so we could eliminate afflictions. Since we escaped, we know that the Dharma is good and that we need to eliminate afflictions. Once we eliminate afflictions, will they be gone forever? Not necessarily. Look at drug addicts. Once they take these drugs into their body, they suffer; it is no longer under their control. We try to find ways to help them quit drugs. The process of quitting drugs is a great struggle, full of so much suffering. Eventually, they are liberated from the drugs. They are already free, but after they regain their freedom, they might see their past companions who are also drug addicts. When they meet these people again, they may simply wave to them and say, “Come!” Initially, they may think, “Ah, being addicted to drugs is so painful. This person is also a drug addict. Now that I have quit my addiction, I should be able to help this person quit too”. So, they spend time with this person. Ultimately, will their force be stronger, or will the other’s force be stronger? If we are someone who practices the Small Vehicle, our force is still too weak, and we will easily be dragged down by others. As this continues, we will suffer again, and we will not be able to pull ourselves out. Under layer upon layer, we must start over again. We will again suffer in the same way. This is like how, time and time again, people take drugs, then quit the addiction, succumb to the addiction again and then quit again. In this way, they can never truly end it. It is the same for spiritual practice. If we practice the Small Vehicle Dharma, we will only have a shallow understanding and will only want to benefit ourselves. This kind of force is very weak. We should not simply go to try to save that person who is addicted to drugs. We need a group of people to go into the world to see and to understand. We need to gradually approach [these addicts], experience them and understand them. We take these sentient beings as the teachings that allow us to train our minds. We must experience and understand many different kinds of suffering. We cannot remain by ourselves, deluded by drugs. We truly need to have sufficient “antibodies” to have resistance; only then will we have the means to be rid of the addicts’ habitual tendencies. The principle is the same. If we lack training and experience, our minds will not have “antibodies” and immunity. Then we will still be infected by these “virtues”. The principle is the same. So, we want to escape from the Three Realms. Since we have gotten out, we accept the Buddha-Dharma. Though we understand the Small Vehicle teachings of the Four Noble Truths, though we entered the Middle Vehicle to learn the Twelve Link of Cyclic Existence, though we understand all of these things, we should go a step further to go among people and become one with them. When we go among people, even if they are like the fire in a furnace, we still have to go into it to hone ourselves. After coming out, we must be hammered into shape to be made into refined instruments. This is the practice we must cultivate.
So, with the world-transcending Great Dharma, our minds must first quiet down. Although the towers and pavilions are tall and the scenery and landscape are beautiful, we must be like the calm water. Our mind can reflect the mountains without disturbing the water’s surface. Our minds are like a mirror. This mirror can reflect all things in the universe, yet this mirror is not affected by anything in the universe. This is what we need to have in spiritual practice. From the Dharma for going into the world, we must seek to experience the world-transcending Great Dharma. Only then can we turn from darkness to light and enter the Right Dharma. When we enter the Right Dharma, we can return to our Right Dharma of True Suchness. We must be the ones to train our own minds; we must earnestly train our minds. In the landscape of our minds, there are tall buildings, towers and pavilions. These are all found in our spiritual state. But only in the formless do we find the truth. These things with form are all our obstacles.
Come, let us take a look at the previous sutra passage. “At that time, the World-Honored One wishing to restate His meaning, spoke this verse”.
At that time, the World-Honored One wishing to restate His meaning, spoke this verse: The bhiksu Kaundinya will meet countless Buddhas and, after asankyas of kalpas pass, will attain universal and perfect enlightenment.
In front of the 500 disciples, the Buddha had called out so many names. The first called was Ajnata Kaundinya. In the future, Kaundinya would be able to engage in spiritual practice. He constantly engaged in practice. He had practiced in the past, and he is still practicing now. Having received this prediction, in the future, for a long time to come, he will still encounter many Buddhas. He still needs to train in the places of practice, the places of practice of many Buddhas. He must likewise go among people to give until he attains universal and perfect enlightenment in the future. Because of the process of his spiritual practice, his wisdom will radiate light; he will apply the Dharma among people.
“He will constantly emit a great radiance”. This Dharma is the most radiant. “[He will] be replete with all spiritual powers. Renowned universally in all directions, he will be respected by all and will constantly teach the supreme path, thus his epithet will be Universal Radiance. His land will be pure and clear. All the Bodhisattvas there will be courageous”.
Because he has, in this manner, accumulated so much Dharma, he can constantly teach it sentient beings. He manifests this radiance among sentient beings. Because of this, “his epithet will be Universal Radiance”. This Buddha’s epithet is based on his virtue. When Ajnate Kaundinya attains Buddhahood in the future, his epithet will be Universal Radiance. “His land will be pure and clear. All the Bodhisattvas there will be courageous.” Every Bodhisattva [will be like this]. because of the Dharma he will teach, all those he will transform will form great aspirations and make great vows. They will all become Bodhisattvas and be diligent and courageous in their practice. this is the world of Universal Radiance Buddha in the future. His disciples will all form great aspirations.
Next, the following sutra passage states, “They will all ascend the wonderful towers and travel the lands of the ten directions. With unsurpassed devotional items, they reverently make offerings to all Buddhas. Having made these offerings, they are filled with great joy and in an instant return to their original land. They will have such spiritual powers.
In that land, what is expressed, what is described, is such a wealthy land! In that Buddha-land, all the structures are beautiful everyone lives in wondrous towers and travels to the lands of the ten directions. This seems so carefree and at ease!
“They will all ascend the wonderful towers.” This means that “All Dharma is magnificent, like all the [37] Practices to Enlightenment.”
They will all ascend the wonderful towers: All Dharma is magnificent, like all the [37] Practices to Enlightenment, and is thus called “wonderful towers. Bodhisattvas advance in [their practice] and thus are said to “ascend”.
We start to engage in spiritual practice by taking the Dharma to heart. We start from the 37 Practices to Enlightenment. To understand the suffering in the world, we need to make use of all kinds of teachings to eliminate all kinds of sufferings and train our minds. “Three Fours, two Fives Seven and Eight, put together, these are the 37 Practices to Enlightenment. From this we can practice step by step. This “is thus called ‘wonderful towers’”. We practice earnestly and diligently. With the five Powers and so on, to the Seven Factors of Bodhi, Eight Noble Path, we practice diligently, step by step, and ascend, step by step. We gain more and more understanding of the Dharma. As we understand more Dharma, when our spiritual state and external states connect with each other, the Dharma that is born out of this is thus called ‘wonderful towers’”.
The direction of Bodhisattvas’ diligent practice is to ascend step by step in this way to gain more and more understanding of the Dharma. “[They] travel the lands of the ten directions,” and their minds grow more open and spacious.
[Theytravel the lands of the ten directions: The ten firections analogize the Ten Realms. They travel throughout the Dharma-realms tocultivate all merits and virtues.
The ten directions represent the Ten Realms. Are we clear abput all the Ten Dharma-realms? Do we all know the Ten Realms”? The Six Unenlightened and Four Noble Realms are something we all must remember clearly to understand the principles of unenlightened beings. we know the heaven, human, hell, hungry ghost, animal and asura realms. These are the Six Unenlightened Realms. Then there are the Four Noble Realms, the states of Hearers, Solitary Realizers, Bodhisattvas and Buddhas. We can start clearly understand that in that land, the spiritual practitioners ascend from the Small Vehicle to the Great Vehicle. “They travel throughout the Dharma-realms to cultivate all merits and virtues.” They can go among people and practice the Great Vehicle path. This is “cultivating all merits and virtues. They will all ascend the wonderful towers and travel the lands of the ten directions.”
For those who ascend the wonderful towers and travel the lands of the ten directions, in circumstantial retribution, direct retribution will manifest while in direct retribution, circumstantial retribution will manifest. whether with one or many there is no hindrance; great and small accommodate each other. Throughout the Dharma-realms, all are able to achieve mutual harmony.
They are so carefree in this manner, traveling throughout the Dharma-realms. However they want to travel, they can go, without any obstacle. This indicates circumstantial retribution. In circumstantial retribution, direct retribution will manifest, while in direct retribution, circumstantial retribution will manifest. Whether with one or many there is no hindrance.” This is not like us unenlightened beings. we do not know how we came, nor do we know our future. We really do not know where we will go. This is how we ordinary beings are. Where will our circumstantial retribution be? In the future, where will our circumstantial retribution? In this present lifetime, our circumstantial retribution is to be here in Taiwan together. We are born here, within this ethnic group, in this same place. This country, this environment, this lifestyle and so on are our circumstantial retribution. However, we also have our direct retribution. Some of us are wealthy, some of us are poor. Some of us are healthy, yet some of us have disabilities. This is our direct retribution. Some people enjoyed wealth and but with effects and retributions, certain things happened that caused the wealthy to become poor and lose everything. From poverty and suffering, what were the causes and conditions that allowed this person’s life to change completely? Some people turn their lives around and become very wealthy. This is direct retribution. This is because, in their previous lives, they created blessed affinities or created these karmic forces. We share the same circumstantial retribution, but we all have different direct retributions. So, we must very mindfully seek to comprehend the karmic law of cause and effect. We need to be very mindful.
So, “In circumstantial retribution, direct retribution will manifest”. In Universal Radiance Tathagata’s land, they will know that their being born there is the result of practice in previous lives and going among people to create blessings. They themselves will know this. This is not like unenlightened beings. So, “In direct retribution, circumstantial retribution will manifest”. “I engaged in spiritual practice in the past, so I was born in this place. In this place, I am here because of how I was born in the past and the karma I created in the past.” Thus it says, “In circumstantial retribution, direct retribution will manifest while in direct retribution, circumstantial retribution will manifest.” Being born here is our shared affinity. We share the same mission and path and engage in the same practice and share the same circumstances of this place where we all live together. This is the result of us cherishing each other and engaging in spiritual practice with each other. “Whether with one or many there is no hindrance”. This is how it is, whether with one or many; there is no hindrance. Universally we are all the same. We cannot say whether it is one or many. We do not feel that one is too little, and we do not feel that when there are many things that this causes obstacles. We do not feel this way. Everything is equal. “Great and small accommodate each other.” This is how they relate to each other; they accommodate each other. By being grateful, understanding, content and accommodating, with such a mindset, our mind is open and spacious. So, the great and small come together as one. The great and small accommodate each other. “Throughout the Dharma-realms” means that between all of us, we can go anywhere freely. No matter where, it is the same. We continue to spread the Dharma. In big and small countries, big and small places, we are always using the Dharma to give. “All are able to achieve mutual harmony. With unsurpassed devotional items, they reverently make offerings to all Buddhas.”
With unsurpassed devotional items, they reverently make offerings to all Buddhas: Items means tools. Just as Bodhisattvas let go of their own bodies, they do not begrudge their lives but uphold the teachings according to the Dharma. Making offerings by acting in accord with Dharma is called unsurpassed offerings.
Unsurpassed devotional items refer to tools. They use all kinds of material goods, “just as Bodhisattvas let go of their own bodies.” Indeed, in Bodhisattvas’ spiritual practice, they need to make use of worldly Dharma. Only through worldly Dharma will they be able to experience the truth. So, we need to practice in the world. When the Buddha engaged in spiritual practice, He also underwent many difficulties. In one of His lifetimes, He thought to Himself, “After engaging in spiritual practice, I have already become a sage.” Back then, there was no Buddha in the world. There was this one person willing to practice, but during his spiritual practice, he felt that “I am just engaging in spiritual practice. This is not sufficient. I should understand more Dharma. After learning the Dharma, I want to go among people and teach them the Dharma so that more people will understand this Dharma ad thus give to help even more people. But I know too little about the Dharma.” So, he started to make a vow. “If someone can teach me the Dharma, I will be willing to offer everything I have.” King Mara of Mahesvara Heaven came, since when we engage in spiritual practice, there will always be external challenges; King Mara will come to disturb us. So, King Mara appeared and said, “I have sufficient Dharma to give you. But for the Dharma that I teach, you will need to use your skin as paper, your bones as pen, and your blood as ink in order to write it sentence by sentence, word by word.” When he heard this, this sage was not afraid; instead he rejoiced. “Since there is Dharma, I am willing, I am willing to peel off my skin.” He peeled off his skin and broke his own bone to take it out. He saved the blood from his body, drop by drop. Then he said, “I am ready.” As this happened, King Mara saw how wholeheartedly he sought the Dharma. How could King Mara teach him the Dharma? King Mara was frightened and disappeared. But this practitioner, covered in blood, still did not complain. He had the same thought. “Since the person who was to teach me Dharma has disappeared, I must be even more reverent in praying to all the Heavens.” He reverently prayed, “I absolutely do not care for my life. I am definitely willing to give my life in exchange for even a few sentences of the true principles and the Great Dharma.” With a reverent heart, he earnestly prayed to all in the ten directions with great loving-kindness and compassion. “Is there anyone who can teach me the Dharma?” Although his body was covered with blood, he did not abandon his resolve to seek the Dharma. Because of this, 32 ksetras away, that is, 32 [Buddha-] lands away, in a world very far away, there was a place, a Buddha-land called Universally Pure. This Buddha was name Pure Name King Buddha. He manifested because He was so moved by such sincerity. From so far away, a land 32 ksetras away, from so far, He manifested in front of this practitioner. He said, “Practitioner, the Dharma is cultivated with your own mind! You were so reverent, using your skin as paper, your bones as the pen and your blood as ink. You have truly moved heaven and earth. Now I will teach you the Dharma. In the future, I hope you will take the Dharma to heart. Then with all this Dharma in your heart, over dust-inked kalpas, all sentient beings will be able to, from your wisdom-life, go to those worlds with the most suffering and give for the sake of suffering sentient beings.” This practitioner heard Him and rejoiced; he took the Dharma to heart and attained unobstructed eloquence. All the skin and flesh of his body healed. This was a story in the Buddhist sutras.
So, this is giving up the body to seek Dharma. The principle is the same. As long as we are able to seek the Dharma, we can make offerings of external material goods. Nowadays, there are so many beings in suffering. They need us to give of ourselves. We give tangible material aid while intangibly, our mind continues to seek Dharma. We seek the Dharma and save sentient beings. This requires tangible tools. So, devotional “items” refer to all things, just as Bodhisattvas let go of their bodies. They [make offerings] even with their own bodies. “They do not begrudge their lives but uphold the teachings according to the Dharma.” Whatever the Buddha taught, they would put it into practice. They faithfully accepted and practiced it and made offering to the Buddha in this way. This is called unsurpassed offerings. “With unsurpassed devotional items, they reverently make offerings to all Buddhas.” With such a mindset, they faithfully accepted and practiced the Buddha’s teachings. This is making unsurpassed offerings. To faithfully accept and practice the Buddha’s teachings we must go among people and give with tangible things. “Having made these offerings, they are filled with great joy.”
Having made these offerings, they are filled with great joy: Through practicing the Dharma like this, they have cultivated wondrous offerings. Thus they feel joy in their hearts and give rise to great happiness.
“Through practicing the Dharma like this” means it is through practicing in this way, with such Dharma, that they have cultivated wondrous offerings. Practicing in this manner is making wondrous offerings. “They give rise to great happiness.” Everyone was so happy. “In an instant they return to their original land. They will have such spiritual powers.”
In an instant they return to their original land. They will have such spiritual powers: Having made offerings throughout the ten directions, in an instant they return to their own land. This is so fast because wherever their minds turn, their spirits go. So, a single thought can reach everywhere, even to the smallest grain of dust. What the mind and the Dharma reaches is inseparable from the moment. Like what is said in the repentance practice, “Following our thoughts of incense and flowers, we reach the realms of the ten directions.” Ore bodies follow our minds to also reach all these places. In no more than an instant, we return to our intrinsic training ground. This principle is evident.
In making offerings to the Buddha, we make offerings universally, everywhere, not just in one place. All sentient beings are Buddhas in the future. When sentient beings suffer, no matter where they are, we can go to them. We go and come back freely and unhindered. It will be so fast! “Wherever their minds turn, their spirits go.” When the mind has this thought, when we form the aspiration, our spirits will move forward with diligence. “So, a single thought can reach everywhere, even to the smallest grain of dust.” A single thought is just like this. Any grain of dust, anywhere with some land, is a place we can reach. “What the mind and the Dharma reaches is inseparable from the moment.” We can go to any country, at any moment. Whether a long time or just a short period, it is the same for our minds just like we say in the repentance practice, “Following our thoughts of incense and flowers, we reach the realms of the ten directions. Our bodies follow our minds to also reach all these places.” Whatever it is our minds think, we can reach that place, no matter where. It will not take too long. It just takes one thought to arise in our minds, just a very short time. There is nothing we cannot achieve. So, “We return to our intrinsic training ground.” In the same way, we go out to serve and come back. We give unconditionally. This is how we regularly give of ourselves. We work here, then we go out there; after we help there, we return here. The principle is the same. In learning the Buddha-Dharma, we must have such a mindset. Like the towers, pavilions and landscapes, like the reflections in water, all is clearly reflected without defilement. In order to make offerings to the Buddha, we engage in practice according to the Dharma. Only then are we truly making offerings. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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