Explanations by Master Cheng-Yan
Subject: The Practice of Loving-Kindness and Patience (具修慈忍 眾生喜見)
Date: June.13.2018
“We must awaken to the subtle Dharma of wondrous existence and true emptiness. There are no appearances to be attached to; there is only the truth in its tranquility. Awakening and delusion depend on our thoughts; with one change we determine our universe. The four kinds of beings differ in appearance, but all are equal in nature.”
We must always be mindful. Our goal in learning the Buddha-Dharma is to hopefully “awaken to the subtle Dharma of wondrous existence and true emptiness”. Wondrous existence and true emptiness are truly very subtle. This principle pervades the universe. It is everywhere and in everything. Everything is a part of the true emptiness in wondrous existence and the wondrous existence in true emptiness. This kind of subtle Dharma truly requires us to be very mindful.
Modern technological developments have enabled us to see and feel how everything in front of us is an illusory world of true emptiness. This [virtual reality] technology now exists. As part of our Humanistic Culture Mission, how do we, through this program, utilize modern technology to help people further understand this? In the modern era, technology is so advanced that just through our eyes alone, we can see so many shapes, forms and colors. We are already fully [immersed] in the illusion. This is why we say that we must lock the gates of our six senses. Recently, we have been discussing how to lock the gates of our six senses. But now technology is going in the opposite direction. All these [new technologies] are constantly being developed. Just by using these virtual reality glasses, when we bring these glasses up to our eyes and take a closer look through them, “Wow!” the world we see outside is completely different from reality. This has been developed through modern technology. It has already become popular throughout the world. This invention is used to make the real illusory and the illusory real. We can truly feel this illusion all around us in this illusory world. On one hand, it seems very extraordinary.
Modern people have developed so much [technology] that we never could have imagined or predicted. Yet in the Buddhist sutras, the Buddha taught us that true emptiness is wondrous existence. We may mistake this wondrous world for something that is real, but it is in fact illusory; there is nothing there. Likewise, the group of people sitting in the front picked up this [device] and brought it up to their eyes; what they saw was completely removed from the state of reality. This large group of people at this meeting just had to bring this [device] up to their eyes to enter a completely different world. This reality was the world they were faced with, but all they had to do was pick up this one object and everything was different. Can we say it is fake? It is obviously real. This illusory world of technology has truly been created. This is truly wondrous. How did they put together, how did they create this ever-changing, infinite world? Once everyone took off [the glasses], it all became empty. This is “true emptiness.” That entire world was completely gone. They returned to the reality of the meeting, to the voices and so on of the real world. But is the real world actually real? It is also impermanent. “The Five Aggregates” are form, feeling, perception, action and consciousness. In the same way, “the Five Aggregates” come together among people. When [the volunteers] came to report on the modern world of advanced technology, they also reported on the real-life suffering in the outside world. Using their cameras, they captured so many [scenes] of unbearable suffering in a split second. When they went to do relief work, they took pictures with their cameras.
In this way, these events were projected upon the screen again. Children are starving and suffering. In warzones, they endure famine, disease, poverty and so on. This is all very real. However, it is technology that allows us to capture that instant in photographs.
Also, not long ago, there was an imbalance of the four elements. In Kongdang Village in Funning County, they used to live and work in peace and joy. Although they lived in poverty, the farmers were farming, workers were working and students were studying. Suddenly, without any warning, a tornado struck. The tornado struck in an instant. As the tornado traveled along its path, twisting and twirling along, it destroyed so many homes, completely demolishing them. Instantaneously, as the children were studying, before the teacher had time to react, the tornado arrived. Fortunately, they had been taught [what to do]. They saw the tornado and knew what was happening. As the storm quickly drew closer and closer, on the teacher’s order, the students crawled beneath their desks. The entire roof was gone in an instant.
Fortunately, most of the students were safe. Are these events illusory? They are real! This violent change in climate came from an imbalance in the wind element, creating impermanence in this illusory world. This impermanent and illusory world can be destroyed in an instant. The wind was so intense; according to the locals’ descriptions, when the tornado passed through, it was visible to people from far away and looked like a bunch of matchbox-sized things flying in the air, following the path of the tornado as it twisted and twirled upward.
In fact, they were the tin panels from their roofs or broken parts of cars flying through the air. Not only were their houses destroyed, even the cars, which are made of sturdy materials, were also torn apart and thrown into the air. The debris flew in the air. It passed by very quickly.
Once the powerful tornado had passed, in its wake, one could see the debris and devastation it left. Cars were torn apart and completely destroyed. Isn’t that terrifying? This is [the cycle] formation, existence, decay and disappearance.
Originally, that village, in the distant past, were not there. With the passing of time, this village was built when some of Confucius’ descendants gathered in this area to form a village called Kongjia Village or Kongdang Village. Originally, there was “nothing,” and then there was “existence”. In our current era, now this violent storm, this sudden tornado, destroyed this village.
So, there was formation, existence, decay, and now, disappearance. This is the material world as the Buddha explained. On this Earth, all things undergo [the cycle of] formation, existence, decay and disappearance. Our modern age is exactly the same. The four elements of the world are not in harmony. Everything is constantly changing and being destroyed. Everything is temporary, as we just mentioned. Now that everything has been destroyed, what do we do? Right now, we are at that place helping people to rebuild. Now we have begun the reconstruction process. The ground has been broken; the project set in motion. I heard the reports from the construction area. They have already rebuilt an entire floor from the ground up. [After the village experienced] “disappearance,” we brought it back to “formation” again. Soon they will be able to move back in and live. The “existence” [of these houses] depends on how well they will maintain them. If they maintain them well, they can last for decades or centuries, and future generations can continue living there. But they will inevitably gradually become old and “decay”. We cannot [predict] this world’s climate in this kalpa of decay.
[Here], it already reached “disappearance”. After disappearance, we assist its “formation,” and soon after it will be in “existence” again. How long will this process continue? Things will still continue to constantly age as a result of infinitesimal changes. This leads to “decay” and “disappearance”. Eventually, a few centuries will pass, and even if a building is extraordinarily sturdy, after a few centuries or generations, it will still go through decay and disappearance. This is how the world is inseparable from the Five Aggregates. With those people sitting in front of me, we discussed so many things about the world. Whether we are discussing the past or present or speaking of the future, this is all part of the aggregate of action.
As I am speaking now, this is the “present”. In a moment, it becomes the “past. Every second is a part of the past, present and future. The time right before I came in [to give this talk] is called the “past”. Just now, yesterday, last year and five years ago are all referred to as the past. Short periods of time accumulate into the past; this is all part of the aggregate of action. These infinitesimal changes never pause; second after second continues to pass by like this. Thus, the instants of the “future” become the “present”. This aggregate of action is a principle. It is a true principle. The true principle is emptiness. Time continues to pass with each second. Time is a true principle. All this time exists within this illusory, empty space. In this empty space, what people, matters and objects are to be found, are going through “formation” in this space?
So, “existence, decay and disappearance” all happen within this space as well. This all contains the “aggregate of action”. So are the matters and objects of the past, present and future all completely and truly empty? They are all empty, but we cannot just simply call them “empty” and then just ignore everything, because actually, there is “wondrous existence”. With our every thought, how can we eliminate people’s suffering and recover what has disappeared? Because there are living beings, because humans live in the human realm, we need certain resources in the world to help us live.
Thus, there is something that “exists”, this wonder, this “wondrous existence”. In this wondrous existence, we exist between good and evil; with our Six Roots, we create all good and evil [karma]. Thus, the many principles are this “subtle Dharma of wondrous existence”, which is all determined by our mind. When we see the various matters and objects of this world clearly, they are actually without appearance. “There are no appearances to be attached to”. It is just we humans who have attachments. In this world, appearances come and go appearances are temporary. They are not everlasting. There is a lot of imbalance, and anything with an appearance will ultimately wear down and disappear. People experience birth, aging, illness and death. Life is temporary, and we do not know its length, and we also do not know at what age [it will end].
Thus, appearances are not fixed. In our future lifetime, what will our life be like? Will we be a man or a woman? Will we be a human or an animal? Will we be reborn in the human realm, hell realm, hungry ghost realm or animal realm? Or will we be reborn into heaven? No phenomenon has a fixed appearance. Thus, “There are no appearances to be attached to”. We humans exists here with no fixed appearances, yet we love attaching ourselves to them. There is only true principles, that tranquility. The true principles are fundamentally the truth. Everything just depends on our karma; the law of cause and effect is a fixed principle. We must be earnest with the “causes and conditions”. We must be earnest with the “effects and retributions”. In our minds, sometimes we have good thoughts, but to establish this resolve to do good and to purify our bodies and minds is truly very difficult. In an instant, everything changes; everything is determined by our thoughts. We are tempted by external appearances, so spiritual practice is not easy! To be able to calm our minds and resist temptation is also not easy. This is why we must engage in spiritual practice. If we do not clearly understand these principles, though it may be easy to talk about them, abiding by these true principles of tranquility will be very difficult. “Awakening and delusion depend on our thoughts”. Awakening happens in the span of a thought. Delusion also happens in the span of a thought. So, awakening and delusion depend upon a single thought. “With one change we determine our universe”. Just a single thought of ours, a single thought of greed, can determine our direction in life. When our mind is pure, we are awakened; when we maintain our pure minds we will be free of all concerns in life and can give for the sake of all sentient beings. But with one thought, we have the concerns of a family. This is no longer the tranquil state of mind we have as just one person; we now have a family, an environment that we can no longer control.
Thus, awakening and delusion depend upon our mind. With a change in thought, we decide our universe. The world of our minds and the realm of our lives are determined in this way. In the microcosm of the individual, our direction is decided and our fate is thus decided in this way. Thus, “awakening and delusion depend on our thoughts; “with one change we determine our universe”. Good and evil also exist in the span of a thought. Our direction in the world is also decided in the span of a single thought. We are between awakening and delusion; “It depends on our thoughts; with one change we determine our universe”.
Thus, we must take good care of our minds and properly safeguard our six senses. So, there are the Four Forms of Birth. Within the span of a single thought, we decide our karmic retributions. When one thought changes, we become lost, [leading us to one of] the Four Forms of Birth. The Four Forms of Birth are egg-born, womb-born, moisture-born and transformation-born. The Four Forms of Birth and the Six Realms all depend on the karmic causes we have created and our resulting karmic retributions. “The Four Kinds of Beings differ in appearance, but all are equal in nature”. Their appearances are all different. Just animals alone come in thousands of different species. What about humans? There are many different kinds of humans, too. “People’s minds differ as much as their faces”. This phrase describes how, although we are all called humans, we are all different people; each individual is unique. This is very wondrous.
We all have a head, two hands and two feet. Our bodies are [basically] the same. But when we line everyone up, we can tell that this is Tom and that is Harry; they are absolutely different people, not to mention how there are many people born with disabilities.
In summary, there are the Four Forms of Birth. All beings within the Six Realms exist within the Four Forms of Birth. Human are womb-born. Some animals are also womb-born, whereas others are egg-born. We are certainly not hatched from eggs because we are born from the womb. The Four Kinds of Beings differ in appearance. They all have different forms and appearances. However, the Buddha told us that we are equal; “All are equal in nature”. The nature of True Suchness is equal in all.
Everyone, how can we find ways to work together harmoniously, to unite and work together in harmony? This is also decided within the span of a thought. The desire to divide and separate a group is also the result of a single thought. Thus, one person, one family, one society, one organization and so on are all determined in the span of a thought. All sentient beings must unite. Our nature of goodness is one and equal in all. We all have loving kindness, compassion, joy and equanimity. We all intrinsically possess the Buddha-nature, which is the nature of True Suchness. To awaken our Buddha-nature, our mind must be focused on our mission. We must engage in spiritual practice. “We must practice and uphold the teachings and diligently advance step by step”.
We must practice and uphold the teachings and diligently advance step by step. When we have perfected our causes and approach fruition, we will attain Bodhi. [Gautami’s] epithet upon attaining fruition will be All-Beings-Rejoice-in-Seeing. This is because as a Dharma teacher, she will use the Dharma to bring joy to them.
Thus, we must diligently [seek to understand] both true emptiness and wondrous existence. We must seek to clearly investigate and understand the principles of true emptiness and wondrous existence. The Buddha has clearly taught us [the principles], so we must work hard to comprehend them. We have been deluded all this time, replicating our afflictions. How can we now eliminate our afflictions? We must practice and uphold the teachings. We must advance gradually, step by step. We must be diligent. “When we have perfected our causes and approach fruition, we will attain Bodhi”. We must constantly advance diligently in this way to actualize the Six Paramitas in all actions. We must follow the teachings of the Buddha and refine ourselves by going among people. We [practice] the Six Paramitas of giving, precepts, patience, diligence, Samadhi and wisdom as we go among people. There are countless kinds of afflictions and hardships. We must respond to their afflictions and hardships by giving to help them.
Thus, we must be replete in our “causes”. Our Bodhisattva-causes must be constantly accumulated over a long time, so we can perfect our causes and approach fruition. Once we perfect our causes, we will naturally advance forward the state of Buddhahood. We will gradually draw near the path of enlightenment.
The path by which we can attain enlightenment is the Bodhi-path. “[Gautami’s] epithet upon attaining fruition will be All-Beings-Rejoice-in-Seeing’.” This is describing what the assembly of bhiksunis had begun to seek, their outcomes in the future. “We want to diligently advance. We can enter the practice of the Six Paramitas and engage in the causal practice of saving all sentient beings. No matter how long takes, we will accept and uphold the teachings. However, right now, we only ask for the Buddha to give us a [ray] of hope that, through our spiritual practice, we will be able to attain Buddhahood in the future, that this will be the outcome. Even though the path is still very long, we are willing to engage in spiritual practice. We are hoping for that outcome. Although the path is still very long, please give us the destination.”
So, “This is because as a Dharma teacher, she will use the Dharma to bring to them”. Entering this Dharma brings tremendous joy. We mentioned this earlier. The bhiksunis at and beyond the stage of learning, amidst [the Dharma of 6.8 trillion Buddhas], for a very long time, will engage in spiritual practice in the worlds of many Buddhas and finish transforming sentient beings there by listening, teaching and spreading the Dharma. So, they will all become Dharma teachers.
This was discussed in the previous passage. This path is still very long and will take [the time of] 6.8 trillion [Buddhas]. We have already explained how spiritual practice requires focus on the Six Roots. We must earnestly collect and focus our minds. We must not allow the six senses to stir up our ignorance and afflictions from the external world.
The road is long, the path far; we must walk it endlessly. They deeply understood the teachings of the path and gradually advanced along the path. Because of this, they were sure of themselves, yet their pace was slow. Thus it says “gradually”.
So, the road is long and the path is far. “The road is long, the path far, we must walk it endlessly.” So, [the road] is very long and very far. It takes a long time [to walk it], and it is a very long distance. “They deeply understood the teachings of the path and gradually advance along the path.” We know the teaching of this path and how to walk along this road. How did they progress along this path? How did they practice this Dharma? “They gradually advanced along the path and progressed in the right direction. Because of this, they were sure of themselves.”
As a result, each and every one of them was sure of themselves. They were self-assured that their path would definitely enable them to advance forward. However, although they were sure of themselves, this group of bhiksunis was a bit hesitant in the Buddha’s presence. Although they were sure of themselves, their pace was slow. “I am afraid for myself. The path is long, and I am willing to walk it, but I walk upon this path so slowly. I am not advancing fast enough.” Thus, it says, “Yet their pace was slow”. It says “gradually”. They gradually engaged in spiritual practice. They were not fast; they did this very slowly. We may be sure of ourselves, but we are not diligent either. Isn’t our spiritual practice like this? Although we clearly know the principles are true, we are still very indolent and move slowly. We must move quickly. We must quickly advance in the right direction.
So, the previous passage [describes] what Sakyamuni Buddha did. He called out to Garutami. At that time, He saw how everyone was so reverent and said, “If you have something to say, say it!” He saw how everyone hesitated and did not dare to speak. They were also aware that they had accumulated so many karmic obstacles; would they be able to attain Buddhahood in the future? They asked the Buddha to give them some assurance. They were sure of themselves, but they still needed the Buddha’s affirmation. They knew they had accumulated many hindrances, so they hesitated there.
Then the World Honored-One said to Gautami, “Why do you look upon the Tathagata with such an anxious expression? Are you not thinking of saying that I have not called your name to bestow predictions of Anuttara-samyak-sambodhi?”
Because of this, at that time, “the World Honored-One said to Gautami, ‘Why do you look upon the Tathagata with such an anxious expression?’” “Why are you looking at me so anxiously? Why do you look at me expectantly? Are you not thinking,” in your heart, “of saying that I have not called your name? Are you not thinking this in your mind? Is this not the case? This must be what you are thinking You want to say that I did not called your name to bestow predictions on you of Anuttara-samyak-sambodhi. Is that what you have been thinking all along?”
The Buddha got right to the point. “Yes, that is what we have been thinking.” Before they replied, the Buddha said, “Gautami, I previously said in general that all Hearers would receive predictions of Buddhahood”.
Gautami, I previously said in general that all Hearers would receive predictions of Buddhahood. Now if you wish to know your own predictions, in future lives, amidst the Dharma of 6.8 trillion Buddhas, you will be a great Dharma teacher, and the 6000 bhiksunis at and beyond learning will all become Dharma teachers.
“As for those bhiksus, I previously bestowed predictions upon them. This had to be done in sequential order.” “What about you now? Now if you wish to know your own prediction, in future lives…. Now, all of you want to know about your future and the future land of your spiritual practice. You hope I will now bestow predictions upon you and explain to you what you will need to go through in the future in order to attain Buddhahood. You really hope that I will share this with you. Come here, I will tell you. Amidst the Dharma of 6.8 trillion Buddhas, you will be a great Dharma teacher. .In the future, you all must go through the Dharma of 6.8 trillion Buddhas. In this way, you must begin spiritual practice by listening to and teaching the Dharma. You must work very hard in the years to come because you have a very long path to travel, and this will take a very long time ‘6.8 trillion Buddhas,’ means that you must earnestly safeguard you Six Roots. You must safeguard you Six Roots and the Eight Consciousnesses within your mind. All the karma you create will come back to you in the future and enter you eighth consciousness”. If the eighth consciousness is pure, it naturally returns to the ninth consciousness, which is returning to the state of Buddhahood. “This applies not to you alone, but to all of you. The 6000 bhiksunis at and beyond learning will all become Dharma teachers in the future.”
So, it will still take them a very long time. Actually, at this point in time, what the Buddha really meant was “You will get there gradually,” because they had yet to guard the Six Roots well. “You must safeguard your Six Roots and take care of your consciousness.” Since women have many hindrances, they struggle to safeguard their consciousness. Our six Roots connect with the Six Dusts. Each dust gives rise to a consciousness, thus they become the Six Consciousnesses which are contained within our “mind”.
So, we use our [sixth] consciousness to think and to act, which leads to many karmic retributions. Because of all of this, “It will take you all a very long time, so you must earnestly safeguard your Six Roots”. As our Six Consciousnesses [connect with] the outside world, completed thoughts and actions and stored within the eighth consciousness. Actually, the true principles He wished to teach are right here. We must mindfully seek to comprehend them.
In the following passage, [the Buddha] said, “Thus you will gradually fulfill the Bodhisattva-path. As you all engage in spiritual practice, you must guard well the gates of the six senses. As you practice the Bodhisattva-path the future, you must do it gradually to be able to ’perfect your causes and approach fruition’ and attain the state of Buddhahood. You will attain Buddhahood and your [epithet] will be. All-Beings-Rejoice-in-Seeing Tathagata”. Now, the Buddha began to bestow predictions upon Gautami. “However, you must be very dedicated and work hard to strengthen your will to practice. With the external [dusts], your internal roots and consciousnesses must be safeguarded”. Spiritual practice begins from the “mind,” from firm aspirations.
“Thus you will gradually fulfill the Bodhisattva-path”. [This means,] “You and the others will gradually engage in spiritual practice until you completely fulfill the path practiced by Bodhisattvas”.
This is what the Buddha said to Gautami as well as the 6000 bhiksunis, speaking to them at the same time.
You will attain Buddhahood and your [epithet] will be. All-Beings-Rejoice-in-Seeing Tathagata: In her causal ground, she had fulfilled the practice of loving-kindness and patience and never brought afflictions upon sentient beings, so upon attaining fruition, all sentient beings will rejoice upon seeing her.
Thus [the Buddha] said, “You will attain Buddhahood and your [epithet] will be All-Beings-Rejoice-in-Seeing Tathagata”. The Buddha taught them to work hard to guard the gates of the six senses. “Throughout many lifetimes, you must cultivate good habitual tendencies. All the habitual tendencies women can have must be completed eliminated.”
Thus, “In the causal ground, she had fulfilled the practice of loving-kindness and patience. Since women have many habitual tendencies, you must begin from this ‘cause’.” This “causal [practice]” is joy and equanimity. Loving-kindness, compassion, joy, equanimity and actualizing the Six Paramitas are what we must begin to practice. We must cultivate loving-kindness, compassion, patience and endurance, determination, perseverance and so on. [We need] giving, precepts, patience and diligence. So, we must be mindful. We must “practice loving-kindness and patience and never bring afflictions upon sentient beings.” We must not cause sentient beings to give rise to afflictions in their minds. In the shape of a woman’s body, one can already find the tendency to bring afflictions upon others, so men’s minds are disrupted. Men’s minds are easily disturbed by alcohol and lust. There are many incidents in society where men and women seduce each other, causing many disastrous situations, such as family tragedies and hardships in life. This brings afflictions and chaos upon sentient beings.
So, He hoped they would engage in spiritual practice in the future. In her causal ground, her seeds were very pure. “In the causal ground, she had fulfilled the practice of loving-kindness and patience.” We must fulfill this cause. We must practice loving-kindness and patience, so that we never “bring afflictions upon sentient beings.” In the human realm, throughout many lifetimes, if we find ourselves in a female body, we must not bring afflictions upon sentient beings. By the same principle, men and women “are all equal in nature.” They merely differ in their habitual tendencies. We must not have habitual tendencies that bring afflictions upon sentient beings. “So upon attaining fruition, all sentient beings will rejoice upon seeing her. If you do not bring afflictions upon sentient beings, you can earnestly serve and benefit people. Naturally, sentient beings will see you and be very joyful. Thus, you will be called All-Beings-Rejoice-in-Seeing Tathagata.”
“In order to attain Buddhahood in the future, you must form good affinities and avoid bringing afflictions and chaos upon them. Then, naturally, you will form many joyful affinities with sentient beings. Your future epithet after attaining Buddhahood will be All-Beings-Rejoice-in-Seeing Tathagata.”
All-Rejoice-in-Seeing: Throughout many lifetimes over long kalpas, she will uphold the causal practice of the Six Paramitas and serve as a Dharma teacher, bringing joy to others with the Dharma, so in her fruition she will have this name when she attains Buddhahood in the future.
“Throughout many lifetimes over long kalpas, she will uphold the causal practice of the Six Paramitas and serve as a Dharma teacher.” Within the human realm, she will practice the Six Paramitas and become a Dharma teacher, “bringing joy to others with the Dharma” so that everyone feels joy at hearing the Dharma. “[She will] attain Buddhahood in the future.” If she is capable of using the Dharma to transform people, eliminate afflictions from their minds and bring Dharma-joy to their hearts, then she will “attain Buddhahood.” Thus, learning the Dharma requires mindfulness. We must pay attention when listening to the Dharma and understand it with a meticulous mind. Although we may talk about [big] numbers and discuss things very generally, we must realize and comprehend how we can eliminate our own habitual tendencies, so that our minds can become completely pure. We must transform our anxious and disturbed thoughts into actions of spiritual cultivation. This requires us to be mindful. To learn the Buddha-Dharma, we must be firm in our resolve and we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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