Explanations by Master Cheng-Yan
Subject: Deep Roots of Compassion and Wisdom (悲智善根 深不可拔)
Date: August.18.2017
“The Tathagata’s enlightenment is wondrous, perfect and radiant. Our nature of True Suchness is pure. We must see through all afflictions and completely eliminate them. The essence of all truth is inherently tranquil and free from all appearances. Wondrous good roots of compassion and wisdom are so deep that they cannot be uprooted.”
We must be mindful! The Buddha constantly reminds us of the teachings, that we must put effort into being mindful of the Great Vehicle Dharma. This is because the Great Vehicle Dharma is able to uncover our nature of True Suchness. Every day, we say that everyone possesses the nature of True Suchness. Clearly, it is in our minds. Our awakened nature is clearly in the wondrous ocean of the innate enlightenment of our minds. We possess a wisdom capable of understanding many principles, yet somehow we are unaware of it. Why are we unaware of it? A few days ago, we discussed how we are intoxicated by the wine of ignorance; we are hungover and have not yet awakened. This is why we often forget about our nature of True Suchness. Our minds, in the midst of the principles of people, matters and things, are unable to accept or see things clearly. So, frequently, amidst people, matters and things, we give rise to afflictions and ignorance. This is what we ordinary people are like. When we learn the Buddha’s teachings, we must learn how to return to the wondrous enlightenment of our pure and radiant True Suchness, our intrinsic nature. Our intrinsic nature has always been pure. We often talk about this; you all often hear it. But the purity of our nature of True Suchness is not something we can perceive. Our wondrous, perfect and radiant enlightenment is not something we can experience or uncover. We do not realize or clearly [understand it]. This is because we are still stuck at the stage of unenlightened beings. Thus, we must work hard. We must have clear understanding so that we are able to truly realize and connect with [our pure nature]. This is to “see through all afflictions and completely eliminate them.” We must truly work hard to realize the teachings. Whether a given person does good or evil deeds depends on his mind. When this person had a moment of confusion, a thought arose.
Among people, matters and things, he did not see clearly. Disputes arose, and in his confusion, he committed a crime. Having committed a crime, he lost his freedom and went to prison. While this person was in prison, a group of Bodhisattvas visited there, bringing principles into that place. These Bodhisattvas constantly went there, bringing [Dharma]-water to nourish the dry lands [of people’s minds]. The groups of people’s minds lacked the nourishment of Dharma-water. In the minds of these [prisoners], their roots of goodness were deeply buried while their afflictions were all on the surface. Once a slight wind of ignorance blows, the dust [of afflictions] will fill the air. This man who committed a crime went to prison, but the Bodhisattvas used Dharma-water to mindfully and patiently nourish [his mind]. They slowly allowed the seeds in the inmate’s mind to germinate. Gradually, they nurtured his roots of goodness and let this person’s seeds germinate. As the roots of goodness grew, as the seeds sprouted, good thoughts started arising; he was able to take in the Dharma. In that place, he began to earnestly reflect on his own past mistakes. In addition, the [Bodhisattvas] were able to come and go freely. They came and left at any time. They came in to say what they had to say. After they finished talking, they helped everyone open their hearts and develop understanding. Then they would happily say, “See you next time! We will come in regularly to care for you all.” Those inside the prison looked forward to [each visit]. At the appointed time, [the Bodhisattvas] from outside could come in. They shared news from the outside world, touching tales as well as stories about how they used to live in confusion. These now-awakened Bodhisattvas talked about their own life experiences. This way, the prisoners could deeply realize and clearly recognize all kinds of afflictions. Their past mistakes were caused by ignorance and afflictions. Now that the inmate saw this clearly, he was willing to correct his faults. He formed aspirations and made vows. In this way, in the prison he started to repent and change his habitual tendencies. He behaved well, so he was released on parole. “We are giving you freedom earlier, but you still carry a sentence. We are releasing you on parole, but you must come and report every day. We will see how you are behaving outside.” Like that, he joined this group of Bodhisattvas.
Free to move around outside, he followed this group of Bodhisattvas under open skies and through spacious lands. He joined our volunteer organization and started doing recycling work to care for the earth. He knew that material goods are made through damaging mountains, rivers and land. Extracting fossil fuels pollutes the air. This is how industrial products are made. People have a need to use these products, but they then quickly throw them away. The discarded products are returned to the earth, causing harm to the land. He understood these principles. People viewed these objects as trash, but he dedicated himself to that pile of trash and began to sort and recycle these objects. He understood that the origins of these objects were from inside the earth. Fossil fuels are originally lying peacefully under the earth. But we clever human beings extract them, disturbing the earth. We drill very deep to pump the fossil fuels out, thereby polluting the air. He understood this principle. We see this pickle of objects before our eyes. If no one puts their heart into recycling them, sorting them and remanufacturing them, where will these objects accumulate? They will be buried inside the earth. We also know that they will not decompose for thousands of years. This is how it is. How big is this land [that we live on]? These objects, this dirty trash, when buried in the ground, will not decompose. The land is obstructed by this trash and can no longer be used. In the future, the land that we all rely on will thus become barren.
We must mindfully think about the origins [of these things] and the [manufacturing] processes. This manufacturing and use by humans ultimately damages the earth. He understood all these principles. Although it looked like a pile of trash, he started to think about how it was not so different from himself. If his mind had not been polluted and he had not replicated afflictions, causing him to make mistakes, would he have lost his freedom and gone to prison? For a long time after coming out of prison, he still had to be under supervision. Moreover, his own habitual tendencies were dependent on the environment. Many people have put their effort into guiding him and helping him transform his life. To regain everyone’s trust, not least that of his own relatives and friends, will still take a very long time. So, this person must have a firm resolve and truly work hard. Isn’t this the same for us who engage in spiritual practice?
Since beginningless kalpas ago, our nature of True Suchness has not been arising or ceasing; it is innate within us. We were there in the era of the Sun-Moon-Lamp radiant Buddha. We also experienced the era of Great Unhindered Wisdom Superior Buddha. We [listen to] the eight princes, to the 16 princes and to the countless Bodhisattvas who, lifetime after lifetime, came to this world to transform us. Yet we are like this, still in a state of confusion. Fortunately, in past, we had the affinity to meet and to get to know close friends. Are they our close teachers? Or do they provide assisting conditions to inspire our kindness? We must have had [such people around us] lifetime after lifetime. But our lives in this world are painfully short. We are not quite finished with our learning. As for our friends, once the time for their service has ended, they can no longer teach us. Our own time in this life is also limited, and our future lifetimes are beyond our control. Moreover, we have circumstantial and direct retributions that we follow into our subsequent lifetimes. Once again, we become intoxicated, drunk in the land of ignorance, immersed in poisonous water. This “poisonous water” is our desires, our greed, anger and delusions. Thus, we continue to create karma. But still, those dear friends may encounter us again. We had an affinity in the past. They were our good friends and very close to us. Then they see us again, [they say], “Why are you still like this? I remember the time you were drunk. In my home, I gave you a jewel. I left it inside your clothes. Don’t you know this? You can use this jewel to trade with!”
See, we carry this jewel on us, yet are unaware. We clearly have it. It was just that a moment of ignorance arose. Now we already know that. “We must see through all afflictions.” We know that we are drunk in the land of ignorance. We are immersed in poisonous, polluted water, in the midst of air full of the Five Turbidities. At this time, we are still unenlightened beings. Fortunately, we had this affinity. Life after life we had the affinity to receive guidance from Buddhas and Bodhisattvas. Although we spent so many lifetimes in the land of ignorance, if life after life, all Buddhas and Bodhisattvas have appeared in front of us; our virtuous friends are teaching us. So, “We must see through all afflictions”. We already know that everything is due to afflictions and ignorance. We need to form the resolve to eliminate all afflictions. This time we must “completely eliminate them”. This is like how, during the Buddha’s time, some of the bhiksus had already encountered Him and received His predictions of Buddhahood. At that time, they ought to have completely understood and completely eliminated all afflictions.
In the process of spiritual cultivation, they should [know that] “the essence of all truth is inherently tranquil”. They now knew that “the essence of all truth” is the nature of True Suchness that is buried deep inside our minds. Actually, this principle forever exists in the world; it is in our minds and is intrinsic to us. “The essence of all truth is inherently tranquil”. In the universe, it was we ourselves who did not comprehend that this nature of ours in “free from all appearances”. As I have often mentioned to everyone before, truths and principles intrinsically have no substance or appearance. These are the principles. “Where are the principles? Show them to me. I cannot physically show them! Birth, again, illness and death, are these principles?” “Yes, these are principles.” “Show them to me!” I cannot show them to you; instead, over a long time, we have to experience them ourselves. Think about when we were young children when we go back to our homes and look around, are there pictures of us that our parents took when we were little? If there are photographs, if we look at our appearances in them and our appearances now, are they the same? They are not the same; this is birth. That was when we were little. This is the principles! The father’s sperm and the mother’s egg were the causes and conditions for [our life]. The causes and conditions of our origin stem from the causes and conditions of our parents coming together. We and our parents had this affinity. We had an affinity with these parents. So, our mother became pregnant, and we were born. The appearance we were born with was like this. This is the principle. The 12 Links of Cyclic Existence are concepts we should know well. The 12 Links of Cyclic Existence are principles. We go through birth, again, illness and death. How did we end up looking like this? Decades ago, I got to know a person. Decades later, I saw his appearance and could not help but deeply sigh. This is proof that the essence of all truths has no appearance. In actuality, the principle underlying everything are tranquil and still, but causes and conditions come together to form an appearance. Once the causes and conditions disperse, there are no longer any appearances. [Going through] birth, again, illness and death, all appearances will disperse again. No matter how appearances change, [in the end], these appearances always disperse. So, we have to return to what the Buddha taught us about how to return to our intrinsic nature. The principle that “Human nature is inherently good” is the foundation of human beings. People from the past said this, and the Buddha also told us this. Our nature of True Suchness is pure and free from pollution. The heart encompasses the universe”. When we become enlightened, “the universe”, which is the true principles of all things, will in its entirety be in our minds. In this way, the mind encompasses the universe. In the world, there are so many people who suffer. Unweakened people remain in suffering. The Buddha teaches us one by one that human beings must awaken. We must awaken and free ourselves from ignorance. Gradually, when we eliminate ignorance, kind thoughts arise, and naturally, we [will grow] “wondrous good roots of compassion and wisdom.” This is intrinsic in every one of us. Our roots of goodness are so deep that they cannot be uprooted. No matter what kind of person we are, even if we have done all kinds of evil and cannot be pardoned by the law, we still possess deep seeds of goodness.
Many years ago, there was a criminal who was sentenced to death. Right before his execution, he had a request. He said that in this life, he had committed many evil deeds and hoped to make amends. He repented and wished for the organs in his body to be donated to save other people. This was [said] by the inmate before his execution by a firing squad. He still had a thought of kindness, to donate his organs to others. This also proves that every sentient being has Buddha-nature. These roots of goodness and seeds of goodness are buried deeply. However, the seed developed too late. The negative karma he created will cause him to face retributions in life after life, even though in the end he had a kind thought. Yet the seed is still there. We should thoroughly realize that “the Tathagata’s enlightenment is wondrous, perfect and radiant. Our nature of True Suchness is pure”. We should all believe this and earnestly experience the principles.
As we engage in spiritual practice now, we must be like a farmer cultivating a field. We have a seed of Bodhi that requires us to put effort into cultivating it. A farmer cultivating a field must sow seeds. besides sowing our own seeds, we can go among people and spread seeds of love to everyone. In this way, the world will become a forest of Bodhi trees. Bringing about favorable weather, harmony in our societies and purity in the minds of people in the world. Are the Buddha’s main goals in coming to the world. As Buddhist practitioners, we need to be able to learn the Bodhisattva Way.
Let us look at the precious sutra passage. Yesterday, we discussed how the 500 disciples had received predictions of Buddhahood. They also said that they possessed a jewel, but they were unaware of it. This is like the Small Vehicle practitioners; they sought only to awaken themselves. They worked diligently and laboriously, but only knew the principles of the Four Noble Truths and the 12 Links of Cyclic Existence. After contriving affinities, they would again fall onto the Six Realms and Four Forms of Birth, so they were afraid. Thus, they only sought to benefit themselves. They had an abundance of principles, but were afraid of using [them]. Thus they continued in the same way, diligently engaging in spiritual practice in the Small Vehicle.
Having attained Arhatship, we thought we had reached Nirvana we had difficulty making a living, and we felt content attaining even a little. But the vow to seek the wisdom of all Dharma was still there and had not been lost.
“We thought we had reached Nirvana.” They thought that they had reached Nirvana and would have no more future rebirths. But practicing the Small Vehicle Dharma was very hard work. This was because they still did not thoroughly understand many great principles. Because of delusions, dust-like delusions, they still did not understand. So, they had “difficulty making a living”. Could they truly enter great Nirvana and [truly] end samsara? Could they be truly free?
Now they were just like people released on parole. they were afraid of making mistakes in the world and losing their freedom again. This is the same principle. So, “We felt content attaining even a little. This was the case for those who practiced the Small Vehicle Dharma. “But the vow to seek the wisdom of all Dharma was still there and had not been lost.” It turns out that it was still the same. We had this jewel on us, but in the past, we did not know it. In fact, we have the same wisdom as the Buddha and an awakened nature equal to the Buddha’s. we have always had this.
“Now the World-Honored One awakens us all.” Now the World-Honored One taught them so much Dharma to help them understand. He also bestowed upon them predictions of Buddhahood. He helped them gain more confidence that the nature of True Suchness existed in them too.
Now the World-Honored One awakens us all. He spoke these words, “All bhiksus, what you attained is not the ultimate Nirvana. For a long time, I have helped all of you to plant the Buddha’s roots of goodness.
He spoke these words. This is what the Buddha had told them. “All bhiksus, what you attained is not the ultimate Nirvana.” The Buddha had already personally told them that they will all practicing the Small Vehicle Dharma; this was not the ultimate Nirvana. They were only following the Small Vehicle practice of benefiting themselves. Indeed, the Buddha had already, in the Chapter on the Parable of the Conjured City, mentioned this very clearly. In the era of the Great Unhindered Wisdom Buddha, He taught them this way. “For a long time, I have helped all of you to put the Buddha’s roots of goodness. The 16 Princes also expounded such a long time age, they had already given us this treasure and helped the roots of goodness extend deeply into our minds. Helped all of you means that we all have this intrinsic nature. These seeds of roots of goodness must be [deeply] planted. [The princes] taught us to plant the seeds; they were not given to us. This is [what it meant by] “helped all of you.” “For a long time, I have helped all of you” meant that He taught us how to plant the Buddha’s roots of goodness. We already had this. We originally had this seed, but He taught us how to plant it. This is the Great Vehicle Dharma.
Through the Lotus Sutra, the 16th prince continuously taught us this. He did this life after life, until the causes and conditions matured and he attained Buddhahood in the Saha world. Then He met [them] again, and those with the causes and conditions started to engage in spiritual practice. In the Sangha, everyone had different capabilities; there were great, medium and limited capabilities. The Buddha taught for a very long time in hopes that everyone would return to their nature of True Suchness. But no one was able to understand.
So, the following sutra passage says, “’For the sake of skillful means, I manifested the appearance of Nirvana, but you thought that you had truly attained Nirvana.’ World-Honored One, only now do we know that we truly are Bodhisattvas.”
In this passage, the Buddha said to these people that He taught them using skillful means indicating that there is a tranquil and still state with neither arising nor ceasing; this is Nirvana, the state of great tranquil extinction, the state of Nirvana. “You thought that you had ended all causes and conditions. Having understood the origins of suffering, [did you think] you had already entered Nirvana? That was not the case.” This was what the Buddha had said to everyone. Here, they repeated what the Buddha had told them. Then the 500 disciple said, “World-Honored One, only now do we know that we truly are Bodhisattvas.” “Venerable Buddha! We have now awakened and realized that we must not remain just benefiting ourselves. We should give rise to Bodhicitta and walk the Bodhisattva-path. We too can be Bodhisattvas and go among people. We now understand this”. So, [the teachings] in the past were skillful means. “Means” refers to the methods. “Skillful” means something used provisionally.
“Means” refers to the methods. “Skillful” means something used provisionally. These methods are provisionally applied in accordance with sentient beings’ capabilities.
The Dharma contains methods that can be used provisionally. Since we do not understand, the Buddha had to use methods that were easily understood to help us understand. “This method is provisionally applied in accordance with sentient beings’ capabilities.” With these skillful methods, [the Buddha] helped us form aspirations. Understanding that the world is full of suffering, we begin forming aspirations. To understand suffering, we must know the causes of suffering. So, [He taught] “causation,” to help everyone understand how causes and conditions accumulate to create all kinds of suffering. In this way, [He] was able to resonate with the capabilities of all sentient beings. The Buddha used methods that followed the capabilities of all sentient beings, teaching everyone Dharma they could accept. He taught the Four Noble Truths and the 12 Links of Cyclic Existence to make it easier for everyone to comprehend. So, “For the sake of skillful means, I manifested the appearance of Nirvana.”
For the sake of skillful means, I manifested the appearance of Nirvana: To accommodate the practitioners with limited capabilities who were afraid of the Great Vehicle, He used the power of skillful means and manifested the appearance of. Small Vehicle Nirvana.
He used skillful means to accommodate those with limited capabilities. These practitioners with limited capabilities were afraid of the Great Vehicle Dharma because they knew that all suffering was brought about by causes and conditions. They did not want to go among people again and contrive affinities with others. They only wanted to quickly eliminate all afflictions in this life, [thinking] that would be enough. They were afraid of going among people. So, these people with limited capabilities “were afraid of the Great Vehicle Dharma. He used the power of skillful means and manifested the appearance of Small Vehicle Nirvana”. This was what the Buddha did knowing that these people were afraid, He used provisional teachings. He used this power to teach us and showed these Small Vehicle practitioners, “If you eliminate afflictions, no more causes and conditions will cling to you. “No more suffering will entangle you.” This was a [teaching] method, [manifesting] the Small Vehicle Nirvana.
And you thought you had truly attained Nirvana: You all abided in the Small and would not enter the Great; you believed it was the ultimate true Nirvana.
“And you thought you had truly attained Nirvana” means “You thought that this was already extinction, that you had already reached the end. You are all people who remain in the Small Vehicle and do not want to advance to the Great Vehicle. That is why you thought this was Nirvana. You [thought], ‘This is all there is. You thought this was the ultimate true Nirvana. ’ That was incorrect. You thought that everything ended here.” This is just like those who are on parole. If they commit a crime again, they will still accumulate many more afflictions. The only way is to go among people and work hard. Afflictions are Bodhi. Therefore, we must earnestly go among people. “World-Honored One, only now do we know that we truly are Bodhisattvas.”
World-Honored One, only now do we know that we truly are Bodhisattvas: They said to the World-Honored One, “Only now do we know that we are inherently Bodhisattvas”.
We now know that we too can walk the Bodhisattva-path; we too are able to do this. The Bodhisattva-path is for awakened sentient beings. We now understand this. Awakened sentient beings are also called beings who form aspirations for the great path. We should comprehend “awakened sentient beings”. “Bodhisattva” can be interpreted as sentient beings aspiring to seek the great path; they are also called “awakened sentient beings”.
Bodhisattva: This refers to sentient beings aspiring to seek the great path. Awakened sentient beings refers to those who form aspirations for the great path and great love. Sentient beings aspiring to seek the path: This refers to those who seek the path and seek great awakening. Sentient beings who diligently seek the path with a straightforward mind are great awakened sentient beings.
This is saying that those who aspire to seek the path, who form aspirations for the great path and had great love, are called Bodhisattvas. Sentient beings who have a Bodhisattva’s aspiration for the great path, those seeking the path to great awakening, are called Bodhisattvas. This is having a straightforward mind. Since we are engaging in spiritual practice, we should directly form great aspirations and practice the great path. We must be straightforward and diligently seek the great Bodhi-path. Although we are now still ordinary beings, we must directly seek the Bodhi-path. We must be diligent and go among people. This is the most direct way. By walking on this path and returning to our nature of True Suchness, we become known as great awakened sentient beings. As Buddhist practitioners, we must have this aspiration to great awakening, open our minds to great love and seek the great path. This is truly our ultimate and perfect great Bodhi-path.
Indeed, whether we want the Small Vehicle Dharma or the Great Vehicle path depends on our own mindset. If we seek the Great Vehicle path, in our state as ordinary beings, we can directly form great aspirations. Then, we can be Bodhisattvas right now. The Buddha’s 500 disciples now knew this. “Only now do we know that we truly are Bodhisattvas. We too can form great aspirations and walk this direct, great Bodhi-path. We can directly walk it without stopping. We understand this now”. The Buddha’s 500 disciples understood this. Have we also understood this? This depends on each of us. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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