Explanations by Master Cheng-Yan
Subject: The Five Stages of Patience as the Throne (寶樹莊嚴 五忍為座)
Date: February.02.2018
There are sounds of wind and rain outside, but I hope these sounds will gradually quiet down. I hope that everyone can listen mindfully. Time is always passing in this space. This space is subject to changes in the weather. Right now, there is a typhoon, typhoon Meranti. This is a very powerful storm. The Weather Bureau is continuously reporting that the winds are very strong and [the storm] spans a large area. I hope we can all heighten our vigilance. I hope that we can all, with great reverence, pray that this typhoon will move a little. If it could be a bit closer towards the ocean and the rain and wind could lighten up a bit, the land and people would be safe. [This prayer] depends on the sincerity in our minds. This is how the Saha World has always been. The world’s environment follows the phenomena of Mother Nature. That is why we have the four seasons. During the four seasons, in summer and fall, the temperature is higher, and the pressure and air currents are less stable. Thus, there will be typhoons. Especially in recent years, when fall arrives, there have been more typhoons.
At this time last year, our TIMA volunteers were also returning to Taiwan. Our global TIMA doctors all share the same mission, have the affinities and gather at Tzu Chi. For all sentient beings, anyone who is poor, suffering or ill, they are willing to give of themselves. So, once a year, they look forward to the Mid-Autumn Festival, when TIMA volunteers from around the world, these doctors, return to Taiwan to celebrate the Mid-Autumn Festival with me. Most importantly, they all share the same mission and come together to discuss and share stories. On one hand, they discuss about medical care. Every country has a different medical care system, so they can all gather in one place and share [their experiences]. They can also increase [their knowledge] internationally, of different medical practices, environmental and economic factors, [various] treatments, and so on. They mutually share and absorb things from each other, understanding international medical care systems. At the same time, they can mutually understand how Tzu Chi’s doctors who share the same mission dedicate themselves to Tzu Chi, and in each country, help the poor and suffering. And if there are any natural disasters there? When there is a natural disaster, medical personnel, pharmacists and so on from TIMA accompany Tzu Chi volunteers to provide care, diagnose and treat patients. Or, in places that suffer from poverty, where patients cannot get out of the house, doctors, volunteers, nurses, and pharmacists go to those places to care for these families and diagnose their illnesses. Some need to change the bandages, while others need to clean the sores. Medical personnel and Tzu Chi volunteers, out of their love, visit the families of poor and suffering people.
They are the Living Bodhisattvas and the Great Medicine-kings of this world. They are willing to arduously serve others, to work to help the poor, ill and suffering and be benefactors in people’s lives. They are all Bodhisattvas in this world. Furthermore, they also make regular visits to teach them about hygiene, provide general health education, and so on. They safeguard these people’s health. They do this in many countries, like our TIMA [volunteers] in the Philippines. Every August 15th on the lunar calendar, TIMA volunteers gather together. In fact, it started with the Philippines. They held a free clinic on the outlying islands, and every time they went, there were many patients. When they reported back, I said to them, “Indeed, [I am] very grateful to you all. I cannot go, but perhaps you could come here.” The doctors were very joyful to hear this message. The associate medical director, Dr. Leh, brought a group of doctors back. It happened to be the Mid-Autumn Festival, so they stayed [here to celebrate]. When they were going to leave I asked them. “Are you still willing to come to Taiwan for the Mid-Autumn Festival next year?” They said, “That would be great! If we could spend the Mid-Autumn Festival with Master every year and watch the moon, we would be so happy! Great! Come here next year.” So, every Mid-Autumn Festival, they return to the abode to [celebrate].
In my memory, it was the same. On the day of the Mid-Autumn Festival when we raised our head to gaze at the moon, did the moonlights shine through? Was the sky clear? Sometimes, clouds cover the sky, people worry [and say,]. “Tonight, we might not be able to see the moon. It might rain a little bit.” “It doesn’t matter!” Regardless, everyone arranged chairs and tables outside. They still [sat] outside. As expected, for several times in the past years, it was drizzling, yet everyone still [enjoyed themselves], having fun under the small drizzle. All of a sudden, the rain may stop, and raising our heads, we may see the moon appear. As we fully gather here together on the land, and the moon is also full up in the sky, even amidst worry, we can feel great joy. From that time on, all of our TIMA [volunteers] from different countries come back at this time.
This is why TIMA [volunteers] return for every Mid-Autumn Festival. At the Mid-Autumn Festival, the weather has sometimes been rainy, but the past few years, there would be typhoons. It has been like this for several years. Last year, there was a typhoon as well. Even though there were the typhoon warnings, TIMA [volunteers], as always, returned here to Hualien for the gathering. On the day of the closing ceremony, there was another typhoon arriving. So, when it was time for everyone to go back, the train schedule was [affected]. “Is the train still running? Or is it canceled? Safety first!” So, they stayed here for a bit longer. Then, everyone went back joyfully and safely.
This year, there is another typhoon. I have been so worried! I hope that everyone can be reverent, so that we can all safely [weather the storm] and with everyone’s love, we can regularly help others everywhere. It is rare for people who share the same mission to gather together in one place, for everyone to have the affinities to meet, encourage and motivate each other. Thus, everyone can strengthen their aspirations and reinforce their loving hearts. I hope we will not miss this opportunity. Last night, everyone arrived safely. Now, [they] are all in the Jing Is Hall. I hope everyone is happy to be here!
Their hosts here in Taiwan also put their hearts into welcoming them, hoping that everyone can form good affinities and increase their wisdom. This is a great opportunity to cultivate both blessings and wisdom. I am so grateful, and I feel so moved. I express this gratitude and emotion every day. These words [of gratitude] have no end! Alright, now that the rain has stopped, I ought to seize the time we have, shouldn’t I?
“How did the cities, settlements, mountains and rivers disappear? The pure land was evident and the defiled land was nowhere to be seen. Discriminating between purity and defilement is the view of sentient beings’ emotions. When the state of our mind is unchanging, how can there be any discrimination between purity and defilement?”
The meaning here is [restating] what we have discussed yesterday. There settlements, cities, towns, and so on suddenly disappeared completely. “Cities and settlements” refer to places of men and women [live], or the defilement in our hearts, an unbalanced state of mind with discursive thoughts and defilements. As the Buddha-Dharma was about to gather together, these things disappeared completely. “How did the mountains and rivers disappear?” Whether there were mountains, rivers, ravines or hills, they suddenly become flat and even. The Buddha’s multiple manifestations were about to gather together, so there was no unevenness of the land. Everything was flat and level, just like crystal. The land was completely even. “The pure land was evident, and the defiled land was nowhere to be seen. Discriminating between purity and defilement is the view of sentient beings’ emotions.
Like we discussed last time, what is pure, and what is defiled? This all depends on our own minds. Do we face [others] with a pure mindset? When it comes to people., matters, objects, listening to the Dharma and so on, do we approach them with a pure mindset? Or do we carry afflictions and defilement in us? Actually, it is all within one thought. “Discriminating between purity and defilement is the view of sentient beings’ emotions.” Good and bad are differentiated in the human mind. So, “When our state of mind is unchanging, how can there be any difference between purity and defilement?” if we can constantly maintain this unchanging state of mind, with no discriminating thoughts, [our minds] are pure and without defilement. If we can do this, then the whole world will become a pure land. “When our minds are pure, the lane will be pure.” When human minds are pure, naturally, the land will be pure.
The principle of one reality is always impartial, with no differentiation between self and other. This is known as non-duality. When Bodhisattvas realize and enter the impartial principle of one reality, this is known as the Dharma-door of non-duality. Our intrinsic nature is neither good nor bad. This is known as non-duality. The aggregates and the realms are perceived by ordinary beings as dualistic. The wise thoroughly understand that their nature is non-dualistic. The nature of non-duality is the Buddha-nature.
So, “The principle of one reality is always impartial.” This Dharma of the Great Vehicle of one reality is always impartial. Although the Buddha discussed both emptiness and existence, He did so entirely for the sake of our nature of True Suchness, with the hope that we could uncover it. Because sentient beings’ capabilities varied, the Buddha to teach emptiness and existence.
In reality, both are principles of the one reality. It is always like this; the nature of True Suchness is equal in all. So, “There is no differentiation between self and other.” It is not that he is defiled and I am pure. It is not that the Buddha is forever the Great Enlightened One, while we sentient beings are forever defiled. It is not like that. The Buddha also began his spiritual practice as an ordinary being.
From there He could reach perfect enlightenment. If the Buddha can do this, ordinary beings like us can also attain Buddhahood. Everyone is equal, so we can say that this is “non-duality”. The Buddha spoke about one mind.
“The mind, the Buddha and sentient beings are no different [in nature].” Since these three are no different [in nature], how could there be any duality? Thus, this is “non-duality”. “When Bodhisattvas realize and enter the impartial principle of one reality, this is known as entering the Dharma-door of non-duality.” Bodhisattvas already comprehend [the Dharma], and the Buddha has bestowed predictions of Buddhahood on them. They have formed great aspirations to single-mindedly pursue Buddhahood and follow the Bodhisattva-path. “our intrinsic nature is neither good nor bad,” so “This is known as non-duality.”
Our intrinsic nature is norther good nor evil. There is no good or evil. It is just like this, very balanced. We act with goodness because sentient beings face hardship and practice the Bodhisattva-path. If everyone [acts] kindly, everyone can be free suffering. Then, humans can be the same as Bodhisattvas and Buddhas. Their minds can be always level, tranquil and clear, without highs and lows. Their minds can be so balanced.
So, it is not good nor is it evil. There is neither good nor evil; there is no high or low. It is not like the Saha World, with its high mountains and deep ravines, no. our minds are smooth like smooth like round made of crystal; they are clear and steady. Thus, in “the aggregates and the realms, “aggregates” refer to the Five Aggregates, and “realms” refer to the 18 Realms.
We discussed this previously. “Five Aggregates” are form, feeling, perception, action and consciousness. External forms tempt our eye-root. There are the Six Roots, Six Dusts, and Six Consciousnesses. Three times six is 18. So, they are divided into “the 18 Realms”. Ordinary beings create afflictions in the 18 Realms. From Buddhas and Bodhisattvas, there are no distinctions of 18Realms and Five Aggregates. Everything is in a state of non-duality. Ordinary beings see the Five Aggregates and the 18 Realms as dualistic. “They are perceived by ordinary beings as dualistic.” Bodhisattvas are not like this; they are non-dual. There is neither goodness nor evilness. In the Five aggregates and the 18 Realms, [Bodhisattvas do not differential] good and evil. But for ordinary beings, in the Five Aggregates and the 18 Realms, they create afflictions and ignorance there. Thus, they [create] the duality of good and evil. So, as we engage in spiritual practice, we must return to our intrinsic nature, where there is neither good nor evil and where everyone is equal so that we can all enjoy this tranquil, clear, and impartial state. This is the most wondrous.
The principle of one reality is always impartial, with no differentiation between self and other. This is known as non-duality. When Bodhisattvas realize and enter the impartial principle of one reality, this is known as entering the Dharma-door of non-duality. Our intrinsic nature is neither good nor bad. This is known as non-duality. The aggregates and the realms are perceived by ordinary beings as dualistic. The wise thoroughly understand that their nature is non-dualistic. The non-dual nature is the Buddha-nature.
So, “Their nature is non-dualistic. The non-dual nature is the Buddha nature.” The Buddha-nature is impartial, tranquil and clear. This is to say, it is all very simple. Let us look at the precious sutra passage: “Jeweled nets and precious curtains covered it from above, and myriad precious bells were hung there.”
Jeweled nets and curtains of treasures covered it from above, and myriad precious bells were hung there. Only those in the assembly remained. The various heavenly beings were moved to other lands.
The land was smooth, even and pure. It was covered by jeweled nets and precious curtains from above. “Jeweled nets and precious curtains covered it from above.” Looking upwards, everything was precious treasure; they were decorated with the Seven Treasures, pearls, crystals, chalcedony, agate and so on.
Like we mentioned previously, these Seven Treasures were used to weave the nets which covered [this land from above]. Looking down, the world was made of crystal, and it was covered with nets of Seven Treasures. This represents the Dharma there are pure treasures both above and beneath. The Dharma is all about our blessings and wisdom. the precious bells represent the Dharma, we enjoy a tranquil and clear state of listening to the Dharma and increasing our wisdom. So, “Only those in the assembly remained.” Those whose hearts accepted the Dharma and whose capabilities had matured remained in the assembly. Those whose capabilities had not matured, the heavenly beings, had to retreat, because there were many of the Buddha’s multiple manifestations [coming]. Many more principles would be expounded later on. So, for those who did not like to listen, or who lacked the capabilities to understand it, He moved them aside, so those who could listen to and accept the Dharma could continue to enter. This is how all the Dharma was brought together. Those who lacked the capabilities gradually retreated.
All this time all the Buddhas took a great Bodhisattva as Their attendant and came to the Saha World. They each arrived beneath.
For all the Buddhas, the locations were organized, and everyone’s state of mind was also orderly. Everyone was well-prepared to begin accepting the Great Dharma. So, the Dharmakayas of all Buddhas then gathered together. Not only did all Buddhas’ Dharmakayas converge but the Bodhisattvas, those serving as attendants, came as well.
The next sutra passage continues by saying that as They came, They all knew Their [proper] place. They got into position at the trees of treasures. On the transformation-land, there were trees of treasures, with golden cords bordering the roads. The ground was made of crystal, lined with trees of treasures, with golden cords bordering the roads. These are what we discussed previously. So, these were the positions [they arrived at]. The Dharma also needed to be returned to its place.
So, the next sutra passage continues, saying, “Each of the trees of treasures was 500 yojanas in height. Their branches, leaves, flowers and fruits were [arranged] in magnificent sequence.” Beneath all those trees of treasures were lion’s thrones, five yojanas in height. They were also adorned with great treasures.
This sutra passage describes here how. “Each of the trees of treasures was 500 yojanas in height.” This represents “the Dharmakaya of the five merits and virtues.”
Each of the trees of treasures was 500 yojanas I height: This represent the Dharmakaya of the five merits and virtues. The Fivefold Dharmakaya: Five kinds of merit and virtue bring the Buddha-body to fruition. This is called the Fivefold Dharmakaya.
This [description of] 500 yojanas in height is referring to the Dharma. This represents “the Fivefold Dharmakaya.” What is “the Fivefold Dharmakaya?” it comprises five kings of virtues. These five Virtues, bring the Buddha-body to fruition. This is known as “the Fivefold Dharmakaya.” When we engage in spiritual practice, we must not lack any of these five virtues. If we are lacking in these five virtues, we cannot attain Buddhahood.
The Fivefold Dharmakaya: 1. The Dharmakaya of precepts. 2. The Dharmakaya of Samadhi. 3. The Dharmakaya of wisdom. 4. The Dharmakaya of liberation. 5. The Dharmakaya of liberation’s understanding and views.
The first is “the Dharmakaya of precepts.” What do the precepts [protect]? They protect our Threefold karma of body, speech and mind.
The Fivefold Dharmakaya: 1. The Dharmakaya of precepts. The Tathagata’s Threefold Karma is free of any faults.
We must be very mindful when we are speaking. A single mistake in speech can be the source of a host of problems. So, we must be careful when we speak. Dharma-children are born of the Buddha’s speech; the Dharma emerges from His mouth. When the Buddha opens His mouth, [everything] He says is Dharma. [He gives] principled teachings so everyone’s wisdom-life can be nurtured. From His speech, we can develop our wisdom-life. This is the Buddha’s pure karma of speech. As for “body,” the Buddha’s every action serves as a model for our lives. He returns repeatedly. Everywhere He goes, He follows causes and conditions; He journeys on the causes and conditions to transform all sentient beings. responding to sentient beings’ capabilities and affinities, He manifests wherever they are. Presently, He has affinities with the Saha World, so He has repeatedly returned to become a role model for human beings. “The guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings. He uses His actions to teach sentient beings. so, along with His body and speech, there is also the Buddha’s mind. We need not explain this, it is eternally tranquil and clear. Although He cares constantly for sentient beings, He is still always at ease, tranquil and clear. This is the Buddha’s mindset, which is always clear and pure. This is why the Buddha emphasized the precepts. They are meant to refine us through our practice so that our minds can become absolutely unmovable and not be influenced by external conditions which are constantly fluctuating. No, our minds are always peaceful.
Second is “the Dharmakaya of Samadhi; we must stabilize [our minds]. “The Tathagata’s genuine mind is tranquil and still,” so He is “free from all deluded thoughts.” This is the Samadhi of the Buddha.
Third is “the Dharmakaya of wisdom. because of the stability of His mind, His wisdom is without fluctuations due afflictions. So, “The Tathagata, with His perfect true wisdom, thoroughly understands the nature of all phenomena.” This is the wisdom of all Buddhas. The wisdom of all Buddhas is one with the world. There is nothing He does not know or understand. This is His perfect true wisdom, [His] Dharmakaya of wisdom.
Fourth the “Dharmakaya of Liberation. The Fivefold Dharmakaya: 4. Dharmakaya of Liberation: the Tathagata’s body and mind are completely free from all entanglements.
The Tathagata came to the world journeying on the Dharma of True Suchness. He repeatedly returns to deliver sentient beings with the Dharma of Suchness. He did not return due to karmic forces, but to respond to the needs of sentient beings. he came to the world journeying on the Dharma of True Suchness. Thus, He is eternally liberated, He has been completely unbound. There is nothing that can entangle His heart or obstruct His state of mind. His mind is peaceful and steady.
The fifth is “the Dharmakaya of liberation’s understanding and views. This is the Buddha’s Dharmakaya. He is liberated and free from any obstacles. With “the Dharmakaya of liberation’s understanding and views, the Tathagata possesses [the wisdom of] understanding that He is truly already liberated.”
What about us? Ordinary beings do not know. “Do I have any wisdom, or do I have no wisdom at all? We are not sure of ourselves. “Am I liberated yet?” We cannot confirm this for ourselves. But, the Buddha was completely sure of Himself. He was sure, He was very confident that. He did not come due to karmic forces, but came journeying on the Dharma of True Suchness. These five virtues are called “the Fivefold Dharmakaya”. It takes a long time to train and engage in spiritual practice before one can attain “the Fivefold Dharmakaya”. The Fivefold Dharmakaya had to take Their places; the Dharma should be returned to [the source]. This includes the Fivefold Dharmakaya.
“Their branches, leaves, flowers and fruits were [arranged] in magnificent sequence. The branches represent matters and appearances. In each appearance, there are many differences. There are represented by the leaves. The blooming of flowers represent causes. The bearing of fruits represent wisdom. By practicing in such a sequence, we can dignify our Dharma-body.”
When a tree’s trunk begins to grow and expand, its many branches flourish. With many branches, there will be leaves, there will be branches and leaves. We see how the branches grow out and the leaves emerge. It is so magnificent. There are many matters and appearances in the world. The principles must respond to the world, just like a tree. If the tree is to thrive, it needs to have both branches and leaves. This is an analogy, an analogy for matters and appearances. The blooming of flowers represent causes. The bearing of fruits represent wisdom. When this tree has lush branches and leaves, naturally, it will bloom. The Blooming of flowers is the cause. Whichever kind of tree it is, that is the kind flower that will bloom. When the flowers bloom, they are the causes. After the flowers bloom, inside is the fruit, which [contains] the seeds. So, “The bearing of fruits represent wisdom.” when the seeds come out, this represents how we can transmit [the Dharma] in spiritual practice, we cannot stop half-way, nor can we give up half-way when we listen to the Dharma. If we quit half-way through, we will have no result. Having no result means there will be no fruit. With no fruit, you will not have any seeds to pass on. It is the same principle.
So, “By practicing in such a sequence, we can dignify our Dharmakaya.” With our bodies, we must engage in spiritual practice like this. We must [protect ourselves with] the precepts and [maintain] our demeanor. This discipline represents the progress of our spiritual practice.
“Beneath all those trees of treasures were lion’s thrones, five yojanas in height. The trees represent our vows and practices. We must make vows and put them into practice. The throne means. “The emptiness of all phenomena is the seat. We must put one the “clothes of patience, take “the emptiness of all phenomena as the seat” and enter “great compassion as the room.” It is the same principle.
So, “Being serenely settled in the principles is known as the throne.” When the principles were gathered together, this was the throne. The principles are our lion’s thrones. So, “The thrones were five yojanas in height.” The throne were five yojanas in height. This shows that we must also have the five stages of patience.
The thrones were five yojanas in height: this refers to the five stages of patience. The five stages of patience. 1. The patience of discipline. 2. The patience of faith. 3. The patience of accommodation. 4. Non-arising patience. 5. The patience of cessation.
With “The five stages of patience, we must first have “the patience of discipline.” We must be patient and train ourselves.
The five stages of patience. 1. The patience of discipline: Discopline means to quietly tame. Patience means the ability to endure and to endure peacefully.
Sentient beings are stubborn, so we must tame them. It is not only stubborn sentient beings whom we must tame. The nature of our mind is also stubborn, so we must train ourselves as well. We must train ourselves first before we can tame others. This is why we must be patient. “Patience means the ability to endure and to endure peacefully.” We must be able to endure, or perhaps, “This is no big deal.” This is how we endure peacefully.
Second is “the patience of faith;” [we must have] faith. “Those who have faith and belief follow without doubt.” Third is “the patience of accommodation. This is to accommodate any conditions” as well as to comply. We not only need to follow, but we must also comply with and follow the Buddha’s principles. Fourth is “non-arising patience.” This is “Bodhisattvas at the seventh, eighth or ninth grounds.”
They have already engaged in spiritual practice at the seventh, eighth, and ninth grounds. There are Ten Grounds of Bodhisattvas, and they have already reached the ninth ground. So, [they] “have eliminated all delusions.” They have eliminated all ignorance and afflictions. Thus, [they] “thoroughly understand that all phenomena are non-arising.” There are many afflictive phenomena. Once we understand all of them, we will no longer create any afflictions. Fifth is “the patience of cessation,” in which we are patient with everything and have reached “the ground of Dharma-cloud.” This is the tenth ground of Bodhisattvas.
This is [the state of] “Bodhisattvas of Equal Enlightenment, the wondrous enlightenment of Buddhahood. They have eliminated all delusions. Their minds are pure and uncontriving, in a state of clarity and cessation so it is called the patience of cessation.”
This is the process of our spiritual practice. “They were also adorned with great treasures. The thrones represent the emptiness of phenomena.”
Regarding these “great treasures,” [the thrones] were adorned with all kinds of treasures. This represents the Dharma-seat that we must sit upon; that is the emptiness of phenomena. It also says they are “adorned with treasures” which represents that it “is not empty.” This means that it is the seat of both wondrous existence and true emptiness.
They were also adorned with great treasures: The seat represent the emptiness of phenomena. Now it says they are adorned with treasures, which signifies that the Tathagata’s seat is not empty.
Everyone, as Buddhist practitioners, we must learn this. Whether it is “the Fivefold Dharmakaya” or “the five stages of patience,” they are [essential to] our spiritual practice. In the process of spiritual practice, our minds must constantly be tranquil. See, when I came out [to speak] earlier, my words were mixed with the sound of rain. Now, having begun to expound the Dharma, the rain has stopped so we can listen quietly. I also hope that everyone can gradually accept it and in turn, put the Dharma into practice. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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