Explanations by Master Cheng-Yan
Subject: Abandon Indolence to Uphold the Dharma (受持妙法 應捨懈怠)
Date: December 21.2017
“In eliminating evil and practicing good deeds, if we do not do our utmost, indolence can hinder us from diligently advancing and increase our defilements, resulting in karma. This means that those who are indolent feed their defilements and obstructions. In order to accept and uphold the teachings of this wondrous sutra, we must abandon indolence.”
Everyone, we must be mindful! If we want to eliminate evil and practice good deeds, we must do our utmost. We must focus our minds and be diligent in our efforts. Only then will we be able to eliminate our unwholesome thoughts, afflictions, ignorance and habitual tendencies. We will then be able to very completely fulfill the vows we have made to practice good deeds. Otherwise, if we do not do our utmost, our wholesome and unwholesome thoughts will be in a tug-of-war with one another. Between these two sides, the force of evil will be more powerful, since it is due to habitual tendencies accumulated throughout a very long time. We have accumulated these habitual tendencies for a very long time. Now that we have listened to the Dharma, since we want to change our past habitual tendencies, ignorance and afflictions, we must rely on virtuous karma. We should work hard to do good deeds. We need to put effort into [carrying out] these kind thoughts. But when it comes to evil, we have formed habitual tendencies of afflictions and ignorance for such a long time. Tell me, which side is more powerful? Of course it is our unwholesome thoughts, our afflictions and ignorance, that are more powerful.
So, when we form spiritual aspirations, we must work hard; we must do our utmost. “In practicing good deeds, if we do not do our utmost,” then we will become indolent. This indolence “can hinder us from diligently advancing.” Indolence is having habitual tendencies toward ignorance and afflictions. These habitual tendencies overpower our kind thoughts and the power of our wish to be diligent. They are suppressed by the indolence of our afflictions and ignorance. This is a hindrance; it obstructs us from advancing diligently. Actually, not only does it obstruct our diligence, it also multiplies our defilements, resulting in [negative] karma. As part of a kind and virtuous community, we wish to form aspirations and to diligently advance. However, as long as we are influenced by ignorance and afflictions, these habitual tendencies will hinder our progress. So, even in a good environment, we will keep giving rise to ignorance and afflictions, proliferating our defiled karma. We will fail in practicing good deeds while our defiled karma and deviant perspectives keep getting more severe. Therefore it says, “Indolence can hinder us from diligently advancing.” It hinders us from diligently advancing and increases our defiled karma. We go on to create [more karma] and give rise to discursive thoughts. We are unable to bring peace to our minds. From our original aspiration, that good thought, we instead give rise to discursive thoughts. We increase our defilements, resulting in karma. We give rise to afflictions and hindrances, causing us to create [negative karma] and give rise to discursive thoughts.
So, “This means that those who are indolent feed their defilements and obstructions.” People who are indolent feed their defilements, constantly multiplying them. When we feed something, it increases; we keep propagating all kinds of defilements and obstructions. Not only is our own diligent progress hindered by our habitual tendency toward indolence, even our relationships with others is affected by this indolence. It keeps feeding our negative thoughts, which creates hindrances in our [relationships] with people, matters and things and makes us go against the principles. This is what we are most concerned about. In life, it is rare to hear the Buddha-Dharma. The Buddha-Dharma is rare to hear, but we are able to accept and uphold the Buddha-Dharma and be in this greater environment that helps us implement it in our daily lives. However, we obstruct ourselves; we are obstructed by our own minds as well as by people, matters and things. Is it that we are hindered by people, matters and things or is it we who hinder other people? This is all a matter of whether we feed our afflictions and ignorance. Therefore, we must “accept and uphold this wondrous sutra.” We must accept and uphold the Wondrous Dharma Lotus Flower Sutra, these teachings. Since we have resolved to accept and uphold this sutra and have formed aspirations not just to accept uphold, read and recite it but also to teach it and spread this Dharma throughout the world, in order to do this, since we have the aspiration to transmit the teachings, we must abandon our thoughts of indolence. Taming [our own] mind is something truly difficult. Yet it is not impossible to do. It is just that we obstruct ourselves; we create the karmic forces that obstruct us. The Buddha often taught us what is said in the sutras, that everything [depends on] our minds. Once we turn our minds around, what difficulties are there? We will have no more difficulties. With a change of mind, the universe will be empty and still, free of obstructions. It is just that we are obstructed by our own minds. The most important thing in spiritual practice is to take good care of our minds.
Therefore, this sutra continuously emphasizes the importance of upholding the sutra and passing down its teachings. What worried the Buddha most of all was how, after He entered Parinirvana, this sutra and its teachings would be passed on. He also knew that spreading the sutra’s teachings would be a very difficult thing to do. It was difficult even during His own lifetime, to say nothing of after He entered Parinirvana. After the Buddha entered Parinirvana, the world, people’s way of life and people’s mindsets changed. [Our world] is filled with filth and turbidities, thus this is called the world of turbidities. There are layers upon layers of afflictions and ignorance in people’s minds today. People’s minds have created so many [afflictions]. Moreover, their minds have deviated; they have deviated from the right track. Without these perfect teachings, it would be impossible to transform people according to the needs of the world. So, to transform [sentient beings] according to the needs of the world, we must rely on these perfect teachings. This means that we must walk the Bodhisattva-path. Bodhisattvas have many methods; they actualize the Six Paramitas in al actions. Although the Six Perfections are nominally giving, upholding precepts, patience, diligence, Samadhi and wisdom, they actually encompass countless kinds of teachings for transforming [sentient beings] according to their capabilities. According to sentient beings’ capabilities and needs, we think of ways to help them. What are sentient beings’ needs? All sentient beings are suffering! How can they transcend suffering to seek and attain happiness? What must we do to become happy? We will only have happiness when we have peace of mind. The road to peace is not through material things. The road to peace goes through the Dharma and the principles. In the past, although some people were very poor, their minds were at peace. Their minds were very peaceful and they had realized the principles, so they were very happy. Some people’s suffering actually begins right when they are born. Not only do they suffer from poverty and hardship, but also from congenital disabilities; they are disabled from birth. Along with a poor environment and poverty, they face one misfortune after another in life. Isn’t this kind of life full of suffering? It is very painful! Can they ever attain happiness? It is possible! This depends on whether the Dharma has reached that place and whether they have attained the principles. If they can attain the principles, although their living conditions may not change, their spiritual conditions will change.
For example, in Suzhou, [Chain] there is a village called Wujiang. There is a man named Shen Linhu who is over 60 years old. More than 10 years ago, we started to approach him. This person lived in that poor village. Moreover, when he was born, he was adopted in infancy, and not long after he was adopted, he contracted polio. At that time in that place, there was no treatment. Because of this, he was never able to use his legs. Moreover, his legs are very small; only his upper body developed. As he gradually got older, his adoptive parents passed away, so he was all alone. He had to be independent, but how was he going to make a living? He took a board and installed wheels underneath it. He then used his own two hands. Sitting on the board fitted with wheels, he used his two hands to push himself along on the ground. It was very hard; his life was very difficult. After we went to visit him, [we found out] that although he had a sister living nearby, she had her own family, so she could not take care of him, so we started caring for him. As soon as Tzu Chi volunteers went there, they saw that at his home, outside his house, he had a plot of land, but with his legs the way they were, he was not able to work on it. Tzu Chi volunteers began to go there, they approached him and gave him guidance. In the beginning, Tzu Chi volunteers helped him to pull all the weeds on his land. They cleaned up the entire piece of land and then prepared a road for him so that he could access this plot of land. This was how they helped him. From when he was in his 50s until now that he is in his 60s, he had been planting [crops] on that plot of land. Tzu Chi volunteers would often go to visit him. They often went to see his harvest. They also helped him do weeding and harvest his crops. From then on, Shen Linhu was very grateful to the Tzu Chi volunteers. The Tzu Chi volunteers asked him, “After all these years, are we a family or are we good friends? He said, “Good friends”. So Tzu Chi volunteers said, “Oh, so we are only good friends. Are we not a family?” He quickly came around and said, “We are a family. I am very grateful that over these past 10 years pr so, I have had this family, these family members who come to help me. Every day, you make me so happy.”
When our Tzu Chi volunteers started to promote recycling, he said that his front yard could be used as a recycling station. When they started to clean it up to turn it into a recycling station, he went from passive to active. He started going everywhere around his village to promote recycling, and he led many villagers to come and do recycling work with him. He also went to pick up recyclables himself, and other people would sort their recyclables at their homes and bring them over. He started to learn the wonders of recycling and used his ten fingers to explain [the different categories of recyclables]. When he talks about recycling now, he talks very smoothly and elegantly. And so, that village, inspired by him, began to recycle. During recycling days, it is very lively. Occasionally, Tzu Chi volunteers will go there to do recycling work. They also bring news of Tzu Chi and discuss recycling and the principles with them. The whole village is very joyful; doing recycling work has enlivened the entire village. Although some on them are very poor, in their poverty, they feel very at ease and are very happy.
Even Shen Linhu is able to volunteer. There is a family where the mother is over 80 years old, and the son is 60-years old. The son had a stroke over 10 years ago and the mother had to constantly take care of him. It was very difficult for her. Shen Linhu started visiting them to provide care, and began to guide this man who had suffered from a stroke. He was one or two years older, so [Shen Linhu] called him Big Brother Fan. He brought him to do recycling work. Because of this, Mr. Fan started to open his heart. After his stroke, not only was he physically disabled, he was also very depressed and frustrated and would have a bad attitude towards hos mother and [other people]. But [Shen Linhu] guided him and Tzu Chi volunteers also went to accompany him, and advise him; they did this for a long time. They told him, “can you tell how hard your mother is working? She is over 80 years old. At this age, she is waiting on you and taking care of you like this shouldn’t you tell your mother you are grateful?” he actually thanked his mother and also returned her care by serving her tea. Not only did he not need his mother to wait on him, but now he will even serve tea to her. The mother was very touched by this. so, mother and son both started devoting themselves to recycling work. Someone gave Mr. Fan a wheelchair, so the mother could wheel her son around outside. They started to collect recyclables and bring them to bring them to the recycling station.
So, once his mindset changed, Shen Linhu [was happy] despite being disabled. All his life, his legs were deformed and feeble. Only his upper body was strong. Isn’t this kind of life full of suffering? He lived alone, but when he realized that it had been over a decade that Tzu Chi volunteers had accompanied him, he too began to form aspirations and exercised his strength to influence his village. The people of the village also became happier, and they reached our their hands to protect the environment together. His is furthermore able to help poor families and to guide others. But Shen Linfu has not stopped there. He also helps people cut their hair. Everyone has innate potential. As long as we inspire a person, there is nothing he cannot do. So, everything is a matter of our minds.
In these past few days, we have been discussing the Three Directives [for Spreading the Sutras]. “Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat; this is where we teach the Dharma.” once we open the door of our heart [to encompass] the vast universe, there will be nothing that can obstruct us. Even with his disability, [Shen Linhu] still had a way; he was able to influence his entire village. Of course, he also needed this community [of people] willing to devote themselves, accompany and guide others. Naturally, accompanying and guiding others results in seeds growing into Bodhi-trees.so that an entire village, even the disabled and poor, can do care visits. This kind of power is very great. If we can open our minds like this, we are able to exercise our boundless potential. Then we “will certainly be safeguarded by the Buddha”. If we can do this, if we can take the Three Directives to heart, in this way, the Buddha gives us strength. When we teach the Dharma according to the sutras and actualize it in our lives, we will be safeguarded by Buddhas and Bodhisattvas.
The sutra says that those who follow the Three Directives and constantly teach this sutra will certainly safeguarded by the Buddha. From this we know that those who form aspirations to teach and practice this sutra as well as those who listen to, accept and have pure faith in it, will all be protected by the Buddha who will cover them with His clothing and explain for them its meaning.
“From this we know that those who form aspirations to teach and practice this sutra as well as those who listen to, accept and have pure faith in it….”
We discussed this yesterday. “[They] will all be protected by the Buddha, who will cover them with His clothing.” We will all in the same way be covered and protected by the Buddha’s clothing. This is like how loving parents care for their child. All sentient beings are like the Buddha’s only child, like His one and only child. The Buddha cares for the world’s sentient beings just as He cared for His only son. “[He] will cover them with His clothing.” Furthermore, if we truly wish to teach this sutra, learn how to apply the Dharma in our daily lives and learn how to spread it throughout the world so that people can put it to use, naturally, the Buddha will “explain for [us] its meaning.” That meaning is the flavor of the Dharma, the principles [inherent in] its meaning. Once these principles are revealed, they encompass all things in the universe. The world nowadays is like this; it is so full of turbidities. People’s minds are full of afflictions and ignorance. Thus, they wage constant war against goodness; good and evil are in a tug-of war. Some people form aspirations toward goodness, but their inner afflictions and ignorance quickly enshroud their kind thoughts. Without these kind thoughts, they become indolent. They lack this mindset. They have not formed aspirations to willingly uphold this sutra and enter this Dharma-treasury. Thus, they will very easily lost [their aspirations].
So, the previous sutra passage says, “Although I will be in a different land,” meaning after He enters Parinirvana, “I will constantly allow those who teach the Dharma to see my body.” Wherever the Buddha-Dharma is, wherever the Lotus Sutra is, the Buddha’s entire body will be there. We talked about this previously. “Should they forget any line of this sutra, I will teach them again so their understanding will be complete.” This was what we talked about yesterday. Although the Buddha has already entered Parinirvana and is in another place, in the Buddha’s true reward-land, these principles will be revived within us. and live again within our minds. When we can take these principles to heart and take action to help people in this world, the meaning of the meaning of these principles will become part of our lives. The meaning of the Dharma [lies in] the way we treat people and deal with matters.
The next sutra passage then says, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse.” He had finished this section of long-form pose.
Next, He repeated [His teaching] in verse. “Those who wish to abandon indolence. Must listen to this sutra. It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it.”
There are people who “wish to abandon indolence.” We already know about indolence. We are constantly in a state of indolence; we keep giving rise to afflictions and ignorance. It we are vigilant, we should be able to abandon indolence and diligently advance forward. We must not fall back into indolence but must quickly repent and diligently advance forward. We must start by abandoning all indolence.
Those who wish to abandon indolence must listen to this sutra: Anyone wishing to rid themselves of indolence should listen to and accept this sutra with utmost sincerity.
“With utmost sincerity,” with a very reverent mindset, we listen to and accept this sutra. We must listen to and accept this sutra, the Lotus Sutra. “It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it.”
It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it: This sutra is rare to hear. People who believe in and accept it are also rare.
The sutra passage says that we must faithfully accept this sutra. However, the Lotus sutra, “this sutra,” meaning the Lotus Sutra, “is rare to hear”. Because this sutra is more difficult to teach, there are very few opportunities to listen to it. So even if there is someone who is patient enough to teach it, people with the patience to listen to it are hard to come by. Hence, it is “rare [to encounter] people who have faith in and accept it. “This sutra” truly is “rare to hear,” and those who faithfully accept it are just as rare.
This means the perfect and immediate teaching of the One Vehicle….” This sutra is the perfect and immediate teaching of the One Vehicle. There is only the One Vehicle Dharma. this is the great white ex-cart, the Great Vehicle Dharma.
This means the perfect and immediate teaching of the One Vehicle is subtle, wondrous, extremely profound and difficult to understand and enter into. Unless they have sharp capabilities and wisdom, upon hearing it, people will become confused and frightened and will doubt and slander it.
This Great Vehicle Dharma “is subtle, wondrous, extremely profound and difficult to understand and enter into. Because it is so profound, it is difficult to understand and enter into. “Unless they have sharp capabilities and wisdom, upon hearing it, people will become confused and frightened.” If people without sharp capabilities and wisdom come to listen to this sutra, not only will they be unable to understand it, they will “become confused and frightened. After listening to it they will be afraid. “Do we really need to abandon our past ways of practicing for our own benefit.” They will “become confused.” “Did I hear it wrong?” in this way, people will be unable to understand what they hear; this is “becoming confused”. Or if they understand what they hear, they will be afraid of it and will naturally give rise to doubt. Some people will not dare to join us in the things that we do in the world. Instead, they will envy is from the outside, giving rise to a feeling of bitterness. Then they will give rise to ignorance and slander. “[They] will doubt and slander it. They cannot accept it, feeling it is unimportant, and will moreover doubt and slander it.
“It is like how at the Lotus Dharma-assembly, there were 5000 people who, though the Brahma-voice filled their ears, still left their seats.” Thus, in the sutra it is said, “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma.” It is rare to hear the Dharma.
Do you remember? When the Buddha accepted. Sariputra’s request for the Dharma and was about to teach. Even though His pure Brahma-voice, this subtle and wondrous sound, was in their ears, even though He was still speaking, 5000 people left their seats. “Though the Brahma-voice filled their ears, [they] still left their seats.” This truly was…. At this assembly, the Buddha truly took “the emptiness of all phenomena as His seat. All phenomena are empty by nature, so [their leaving] had no impact whatsoever on the Buddha’s mindset. But for ordinary people, if I were speaking and you all left like that, if it were ne, in my heart, although I would not say it out loud. I would feel very sad. How could this be endured? Yet, the Buddha in the sutra text, “As for these 5000 people, it is good that they left.” It was just as well that they left. Because they would be incapable of accepting it, he would not force them to do so. This was from the beginning of the Chapter on Skillful Means. “throughout incalculable, innumerable kalpas. This is written in the sutra text. “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma.” this is describing how 5000 people left. Even during the Buddha’s lifetime when His voice was still in their ears, 5000 people stood up from the assembly and left. Thus, the Buddha said that it is rare to hear the Dharma. this is not only true today; for incalculable, innumerable kalpas, it has been difficult to hear this Dharma, this is what that sutra passage says. This is to say that for people to listen to a sutra like this today is extremely difficult.
This is like a thirsty man in need of water who digs into a high plateau. When all he sees is dry earth, he knows that the water is still far away. As he gradually sees the moist earth and mud, he knows for certain that the water is near.”
We should recognize this from the previous long-prose passage. Although we are listening to the sutra, we still need to seek out the Dharma. we are like a thirsty person in desperate need of water.
This is like a thirsty man in need of water who gifs into a high plateau: Seeking the Dharma with sincere resolve is like being thirsty, in need of water, digging a well on that high plateau.
Though we are determined to seek the Dharma, we are still on that high plateau, wishing to dig a well. We need to get water, but “all [we] see is dry earth, [so we] know that the water is still far away.”
When all he sees is dry earth, he knows that the water is still far away: When we abide in the ground of dry wisdom, we know the water of the principles is still far away.
We are digging for water, but the earth we are digging through is still dry. Thus, we know that the water is still far away. This means that our wisdom. This means that our wisdom is still very dry. “We abide in the ground of dry wisdom”. We must practice the Bodhisattva-path. In the Ten Grounds of Bodhisattvas, we are still in the ground of dry wisdom; we are still far from the water of the principles. We heart yet to see the water of the principles. The Dharma is like water. We have not yet attained the true Dharma; we have merely formed the aspiration to begin practicing the Bodhisattva-path. We still carry our afflictions and ignorance as we seek the Dharma. this is called the ground of dry wisdom; it is still very dry.
However, with a sincere willingness, we continue to put forth effort. Thus, “As he gradually sees the moist earth and mud, he knows for certain that the water is near.
As he gradually sees the moist earth and mud, he knows for certain that the water is near: as we abide in the inner assembly, we are next to the stage of noble beings. As we gradually see the principles, we know that we will attain Buddhahood and will for certain be unobstructed. This is called nearing the water.
We must not give up. Even though we have begun to learn the Dharma, we still have afflictions. We still have afflictions, but we are also working very hard to learn to eliminate our afflictions. but and transform our state of mind. We must advance diligently without ever becoming indolent. We must keep advancing. If we can do this, naturally, we will gradually see moist earth and mud and know for certain the water is near. This shows that we are gradually entering the door to the Buddha’s teachings; this is also known as the room of compassion. We are already gradually enter [this door]. So, “As we abide in the inner assembly we are next to the stage of noble beings.” We must gradually enter the state of Bodhisattvas. This is called being in the inner assembly and drawing near the stage of noble beings. “We are next to the stage of noble beings.” We are next to the stage of noble beings and will reach it soon. Thus, “We gradually see the principles.” As long as we are earnest and mindful as we follow this path, the principles will slowly become apparent to us. As we approach the water of the principles, the [principles] will gradually become apparent. “We know that we will attain Buddhahood and will for certain be unobstructed.” We are certain that we are also capable of attaining Buddhahood, because we all intrinsically have Buddha-nature. We all have innate enlightenment. Our intrinsic, awakened nature exists [within us]. Our awakened nature is there; thus, so long as we work hard, we are clearly capable of attaining Buddhahood. “We will for certain be unobstructed.” As long as we are determined and mindfully devote ourselves, [we will understand] this meaning, the flavor of the principles. If we do not go among people, we will have no way to understand the flavor of the Dharma. Truly, the Dharma abides among people. Once we understand that flavor, naturally, we will definitely have no obstructions to attaining Buddhahood. We will absolutely be unhindered, for the only thing that hinders us is our own minds. So, “This is called nearing the water.” We are already gradually nearing the water.
As Buddhist practitioners, we must mindfully seek to comprehend [the Dharma]. If we do not do so, our afflictions and ignorance will always be in opposition to our thoughts of goodness and our nature of True Suchness. Our nature of True Suchness has always been there; it is neither increasing nor decreasing. Throughout the ages, it has remained unchanged. It is without beginning or end; we all intrinsically possess this. It is just that we create [negative] Karma, causing our afflictions and ignorance to multiply without end. In our interpersonal relationships, we have more harmful friends than virtuous ones. In this kind of society, people today have deviated from the right path. This is the evil world of the Five Turbidities. The turbidity of views, the turbidity of afflictions, our ignorance and afflictions, the turbidity of life and so on all come together at this time, during the kalpa of turbidity. And so the turbidity has become very severe. At this time, we need the Dharma-medicine to cure [the world]. Only this sutra can do this. To [taste] the flavor of this Dharma-medicine, we must do more than just read the sutra and understand its words. We must also observe what happens in the world, become one with the Bodhisattva Way, taught by this sutra and actualize the Six Paramitas in all actions. There is giving; there are countless ways to practice giving. Then there are the precepts and patience. We must be patient toward everything in the world. With so many afflictions and so much ignorance, how can we respond to [the world]? How do we practice patience? There are millions of ways for us to face so mush ignorance and so many afflictions in the world.
Therefore, we must have patience. There are millions of ways to give and millions of ways to practice patience. This all depends on our diligence, on our determination to advance diligently. To advance, we obviously need Samadhi and wisdom. We must have Samadhi and wisdom. This is what it means to actualize the Six Paramitas in all actions. Actualizing the Six Paramitas in all actions is the essence of the Bodhisattva Way. If we lack this essence, we will never know the flavor of the Dharma, and we will have no way to go among people. When it comes to the flavor of this meaning, please everyone be very mindful! Only by doing the work ourselves are we able to gain understanding of [the Dharma]. So, we must take the Dharma deeply to heart; enter into the Dharma-essence. Only the Dharma-essence can nourish our wisdom-life. From its meaning, we attain our wisdom-life. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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