Explanations by Master Cheng-Yan
Subject: Observing the True Appearance of All Dharma (行中道法 觀如實相)
Date: July.10.2018
“Those great beings affirmed that they had attained non-arising patience and could endure many difficult things, whereas those who had newly received predictions feared the many hardships of the Saha World. Because of this, they became fearful, claiming to have not yet cultivated patience and to lack the strength to endure. They wished to accept and uphold [the sutra] in order places.”
Let us think back. The Chapter on Encouragement to Uphold the Sutra and the Chapter on the Practice of Bringing Peace and Joy are connected. We must not forget the previous [teachings]. In the previous [chapters], the Buddha bestowed predictions upon His disciples. The disciples feared the Saha World and made vows to go to other places to transform sentient beings. The great Bodhisattvas were able to comprehend the Buddha’s mind and give rise to courage and diligence; they were fearless, with great benevolence, courage and diligence. So, “Those great beings affirmed that they had attained non-arising patience.” They bravely volunteers themselves, believing they had attained “non-arising patience.” Anywhere throughout the universe, be it in nature or among humans or wherever, whatever others found difficult to endure they already saw as something very ordinary. Things like these already posed no hindrances to these spiritual practitioners. So, they “could endure many difficult things.” With effortless patience, they endured without feeling like they were enduring anything. When we feel like we are enduring, we are enduring. This is very painful. If we can view hardships as something that comes naturally, this will be a very healthy [mindset]. For example, in our everyday life, we do not realize that our body is breathing. This means our breathing is smooth and healthy. When our arms and legs move freely and there is no pain or disability, this is what it means to be healthy. Sometimes, when we take a step, we say, “Ow! My foot hurts. My legs are sore. I cannot squat down. I cannot stand back up.” We also have to endure this pain. When this happens, we have feelings in our body, so we must endure. When we do not feel [pain], we are in good health. When we move our body just like before, [sometimes] we feel this unbearable pain; why? Because we are not healthy. When we do not need to endure [pain] and can go about our lives as usual, this means we are healthy in body and mind, and we can go about our lives with ease. In this world, in interpersonal relationships, in the passing of time, we will sometimes face adversity. If we are aware of this adversity, we can be mentally prepared. Then, we will be clearly aware that this situation will occur, and this is what will happen when it does.
When we know in advance that a typhoon is approaching, we will quickly fortify structures in preparation. We [used to] pull cables over the houses. In the old days, no matter the house, they were all very simple. So, when a typhoon came, they would use thick iron cables to secure the roof. They tied the cables to large rocks on the ground to reinforce [the roof] so it would not be blown away. If [the wind] ripped up a corner of the roof, this could be very dangerous. So, we had to make sure the corners of the roof were very secure. So, when they pulled the cables over, they had to pay attention to the roof’s corners. The greatest fear was that the wind would rip up a corner, because then, the slightest wind would find a way to go under the roof, and then a big wind could rip the entire roof off.
The principle is the same. When we are always prepared, everything will be ok. All the principles in the world are the same. In nature, there is the wind and the waves. This is how nature is supposed to be. In the past, people said that the climate must moderate itself. So, there were the four seasons, and there would be typhoons in the summer. This was simply the climate moderating itself. However, [the weather] did not used to be as extreme as it is now. In the past, [the weather] was very moderate. It rained in the rainy season, and there were typhoons during the typhoon season. Although everyone lived a very simple life, they knew the importance of being prepared. Back then, wherever a typhoon came, it was never as big [as today’s]. We were prepared for it. They typhoons would come from the north. When these winds came, they came [from the north]. Later, they would come from the south. This was called the “returning south wind.” The typhoon would leave and turn into the returning south wind. Then everyone would open their doors and resume their lives. This is how life was in the past. We knew to take preventative measures, but it was very simple [back then]. So, in living so simply, everything comes very naturally. A natural life is healthy. However, in the [modern world], there has been more and more pollution. We are polluting this vast world, so the climate is changing and everything is completely different. Houses nowadays are very sturdy. Steel rods can cement are very sturdy. But a truly powerful typhoon can still damage these material structures, to say nothing of simple structures!
This really does seem to be very out of balance. The world has lost its balance. [Bodhisattvas] must come to this world and go among people, but people are both stubborn and hard to tame. Bodhisattvas must also deal with nature and this world. So, in this Saha World, both the internal and external conditions are not very ideal. In spiritual practice, we hope for an ideal life where we can transcend and liberate ourselves from the [challenges] of nature and liberate our body and mind. This is what spiritual practitioners hope for.
However, our most important goal is the one great cause that Sakyamuni Buddha hoped for in this world. Because there will be so much suffering in the future, because sentient begins will suffer even more, Sakyamuni Buddha’s heart went out to them. He clearly knew of this suffering. Where does suffering come from? It all comes from the human mind. Due to our state of mind, our minds [influence] external states, leading to conflicts among people. Or our desirous thoughts and so on accumulate and bring many disasters upon the world, whether they are natural or manmade disasters. Natural and manmade disasters must both be treated at the source, which is the human mind. Indeed, we need to bring purity to people’s minds. To bring purity to people’s minds, we need the Dharma. “The Dharma is like water.” It can cleans the defilements in sentient begins’ minds. So, the Buddha hoped that the Dharma will be continually passed down. However, while typical spiritual practitioners engage in spiritual practice and more thoroughly understand the world’s suffering, the source of suffering is in people’s minds which are hard to tame; this makes them afraid and makes them want to escape. So, we must go through training to nourish our wisdom-life to become vibrant and strong. When our wisdom-life is vibrant and strong, we will form great aspirations and make great vows. Earth Treasury Bodhisattva said, “Until all have been transformed, I will forego enlightenment. If I do not enter hell, who will?” This is the vow of a great Bodhisattva. He clearly knew there would be suffering there, so he felt that he must go. This is great loving-kindness, great courage and great diligence. In this world, this is the power capable of saving and transforming sentient beings.
So, “Those great begins” were well aware that there would be suffering, but they examined their own courage and knew that they had attained “non-arising patience.” Whether it was nature or their own bodies and minds, they would be able to face them. So, they “could endure many difficult things” and were willing to offer up their bodies. But “Those who had newly received predictions freed the many hardship of the Saha World.” Because of this, “they became fearful” in their minds and wanted to escape [from this world]. They kept thinking that they were not cultivated enough and that their power of patience was insufficient, so they would be unable endure it and would be unable to take up this vow. So, they wanted to go to other lands and continue to engage in spiritual practice.
He conditions in other lands were not as harsh. So, they were willing to go to those places to accept and uphold the sutra. They were willing to practice in those places to transform sentient beings. Here, “accept and uphold” means to embrace [the sutra] and put it into practice; it means to “seek the Dharma and transform others”. This requites constant cultivation. “What Manjusri Bodhisattva meant was that, when Dharma teachers spread this sutra in the era of Dharma-degeneration, though they will be able to endure hardships, it is better to face no hardships or hindrances while upholding the sutra.”
What Manjusri meant was that when Dharma teachers spread this sutra in the era of Dharma-degeneration, though they will be able to endure hardships, it is better to face no hardships or hindrances while upholding the sutra. So for the sake of the recipients of the teachings, he asked the Tathagata about methods for protecting the mind. [The Tathagata said] to abide in the Four Practices of Bringing Peace and Joy with the body, speck, mind and sincere [vows].
This is Manjusri Bodhisattva’s great wisdom and great compassion. He saw those who would not dare to [return here] as well as these Bodhisattvas who bravely volunteered themselves to do so. Out of compassion, Manjusri Bodhisattva, among the assembly, asked the Tathagata how spiritual practitioners and those who uphold the sutra could protect their minds. So, he asked the Buddha about “methods for protecting the mind”. How can we protect our minds? If we will encounter so many hardships, dangers and evils in this world, how can we face them? What methods can we use to protect our minds? Thus, the Buddha taught the Four Practices of Bringing Peace and Joy. These Four Practices of Bringing Peace and Joy are to use the body, speech, mind, as well as our very sincere [vows]. We must mindfully seek to comprehend this.
“This refers to the four methods of bringing peace and joy that the Tathagata taught. He demonstrate that when Bodhisattvas attain these wondrous practices for upholding the sutra and can realize and practice them, they will certainly bring peace and joy. We must follow these Four Practices, for they are instructions bestowed by the World-Honored One.”
Those who can realize and practice them are called people who uphold the sutra. They are able to realize what the world’s principles are like and what the state of the human mind is like. The future world would be full of so many hardships and difficulties. This evil world of turbidities would be ever-changing. To respond to capabilities and dedicate ourselves among people we must practice the Four Practices of Bringing Peace and Joy. Then, we “will certainly bring peace and joy”. Our minds must peacefully abide in this ever-changing world of evil turbidities. How can we get our minds to abide peacefully? To help our minds peacefully abide, we must “follow these Four Practices” with our body, speech, and mind and our sincerity; we must give with sincerity. These are the “instructions bestowed by the World-Honored One”, the Buddha. We must earnestly put our minds into upholding them and putting them into practice.
To uphold and practice the True Dharma, we can humbly engage in these practices. Then, as we traverse the evil world, we will uphold the sutra. As we go among the mundane world’s troubles to respond to all beings, no matter where we go, we will bring peace and joy. Our bodies and minds will be peaceful and at ease.
“To uphold and practice the True Dharma of Suchness, we can earnestly engage in these practices.” As humans, to “humble engage”, we must be very earnest as we use our bodies to put [the Dharma] into action. This is what it means to be earnest and courageous. I often say, we must work “with our heads bowed”. Not only should we put the Dharma into action, we must never be arrogant; instead we must be humble and earnest as we serve others. “We go among the mundane world’s troubles to respond to all beings”. We are willing to enter this evil world. we are clearly aware of its evils, so we must walk into [this world] with courage. As we enter [this world], we must be vigilant. Since we have come to this world, since we are here, we must be at peace. But we must be very vigilant as we enter into this world of evil turbidities. We must uphold this sutra, put its principles into practice and go among people to bring them purity. “The Dharma is like water.” We go to the places that are most in need of water and provide them with the Dharma-water. So, since we clearly know these places suffer from drought, that the sentient beings there suffer greatly and find it difficult to survive, we are willing to go to these places. The principle is the same. We go among the mundane world’s troubles to serve and respond to all beings. In such an evil world and under such harsh conditions, we are willing to bring this Dharma there, to enter into this evil world. Among the troubles of this mundane world, sentient beings have many afflictions and so much ignorance. In a world of constant turmoil, people’s minds are dry and lack Dharma-water. So, we must go to provide it for them. “Wherever we go, we will bring peace and joy”. We willingly go to serve them. We saw what these people attained; once relieved of their hardships, they were able to abide in peace.
I saw our Humanistic Culture [staff] from Da Ai TV; our reporters visited Africa. [In 2017] there severe storms and flooding in Mozambique and Zimbabwe. These two are neighboring countries. Water flooded these two countries and the wind blew down countless houses. This is because their houses were not quite houses, but dilapidated grass hut and go on. they were [so dilapidated] to begin with that they could not withstand the slightest wind, let alone strong winds and floods. When they first started, whether in Mozambique or Zimbabwe, there were very few Tzu Chi volunteers who were able to lead and mobilize people; they were greatly lacking strength. Luckily, there were locals. Although they were very poor once the Tzu Chi volunteers mobilized them, the local Tzu Chi volunteers in Africa, starting from South Africa, slowly became self-sufficient. The local volunteers, despite being very poor, were very joyful. They opened the door to their hearts and their spiritual wealth to find limitless joy and limitless patience. This is how they live in that place. They do not feel this is suffering to be endured. No. This is all part of life for them. To encounter another natural disaster was truly awful, but they still abide peacefully in that place, following the will of nature. What else can they do? Nature does not respond to our calls. What can be done? Tzu chi volunteers began preparations to care for them and hold distributions and so on. When they did a disaster assessment in Mozambique, it was the same. They sent back picture after picture. [The pictures] were all heartbreaking], but we still saw [everyone] smiling. They were still happy doing relief distribution. We saw their homes and their surroundings, how their dilapidated houses were still flooded with water. The water was everywhere; everything was soaked. How were they able to live on like this? Yet, they still had a smile on their faces. This is effortless patience. These local Bodhisattvas formed aspirations and opened the door of their hearts. They have nothing at all, yet are rich with love. They also traveled a long way by foot, carrying rice on their backs to give out. They clearly knew this was a place of suffering, and they suffered themselves, but they did not feel it as suffering. They were willing to serve others. Despite how difficult it was to endure, they were still full of love. This is like in Zimbabwe. The volunteers in Zimbabwe traveled several hundred kilometers, and it was still flooded there. There was water everywhere. Cars could not cross, but people could. This is because they could feel with their feet and test the road first to see if it was safe. The water was flowing and the bridges were broken, but people left behind their cars, carrying things on their backs as they waded through the water. they checked to see if cares could cross the road. They could not, so they went on foot. It took them several hours. From dusk until nightfall, they walked forward in the dark, arriving in the middle of the night. They had to move quickly in that place. They had carried the rice they meant to distribute. They quickly opened up the rice and cooked it. They had also carried cabbages. They carried 500 cabbages from so far away, as well as the rice. Like this, they traveled several hundred, kilometers, working so hard to bring the cabbages and rice to that village. Once they got there, it was simple. There were pots and rocks, so they were able to build a fire and cook to provide [meats] for people. They worked all through the night until dawn. They made over 5000 meals. How did they do it? It was incredible! Just think about it. This is how they “go among the mundane world’s troubles to respond to all beings.” They are Bodhisattvas. “Wherever we go, we will bring peace and joy.” After the distribution, they watched them eat. Though they are with hands in great hunger, they were still smiling so happily. They were so happy to have cabbage and rice. Then they went to distribute rice again. We could see them singing and dancing; they made up a song. When they did disaster relief, this was the series of hardships they faced. Truly, when they brought the footage back to show me, I felt such great admiration for them. I admire these Bodhisattvas who faced such harsh conditions and were still able to endure. They were willing to go ad dedicate themselves. So, “Wherever we go, we will bring peace and joy.” We saw where they had traveled. They worked so hard, but they were so joyful and their bodies and minds were peaceful and at ease. It is truly indescribable. This is what it means to be a Bodhisattva. Although they are also in poverty there due to their direct and circumstantial retributions, they are able to endure. “If I do not enter hell, who will enter hell?” Since they are there, they must be at peace. In that place, this is really not easy to do. So, we are very grateful to Manjusri Bodhisattva. He served as the recipient of the teachings and asked the Buddha questions so that the Buddha could teach us how to be patient and how to protect our minds.
Thus the previous passage states, “Manjusri, what do I mean by the place of practice of Bodhisattva –Mahasattvas?” When Bodhisattva-Mahasttvas abide in the ground of patience, are gentle, harmonious, virtuous, compliant and never impulsive or ill tempered, moreover when their minds remain undisturbed….
How could He help everyone at that place to bring peace to their minds and maintain a gentle, virtuous and compliant state of mind? Since you are willing to dedicate yourselves, how could your minds still be irresolute, impulsive and ill-tempered? We are so impulsive and ill-tempered that we get very depressed and get angry very quickly. We are quick to show our impatience. This is how impulsive and ill-tempered we are. Our minds are unable to endure, so we show others a very ugly disposition. This is very worrisome. We must make aspirations as Bodhisattvas. How can we have such a bad temper? How can we treat others with such a rude disposition? This will not do.
So, this is what this sutra passage teaches us. The Buddha came to teach us to be gentle, virtuous and compliant and to never be impulsive or ill-tempered. What mindset should we use to calm [others]? Also, our “minds [must] remain undisturbed….” Do not be afraid, what is there to fear? We cannot become so anxious so quickly! [We have seen] this state of mind in our local volunteers in Africa; we have seen this, and I am so grateful! I am so grateful that the world is like this, and I am grateful that the sutra has already discussed this for us. So, the Dharma is like water. Wherever there are defilements, the water will emerge in time. This pure, flowing spring will bring purity. Will this water be able to bring purity? Will it be able to nourish us? Of course! But sentient beings are stubborn and hard to tame, and we must still maintain constant patience.
So, the next sutra passage states, “… and furthermore, when they have nothing to practice regarding the Dharma and observe the True Appearance of all Dharma without any action or discrimination, this is known as the place of practice of Bodhisattva-Mahasattvas.”
This is written in the sutra, we must be mindful and refrain from deviating “…and furthermore, when they have nothing to practice regarding the Dharma is not telling us, “This is how the Dharma is”. You do not need to do anything, you do not need to go [among people]. No This is teaching us to abide forever in the wondrous Dharma. We must abide there within this wondrous Dharma so that our body and mind will forever be within this Dharma.
… and furthermore, when they have nothing to practice regarding the Dharma: Furthermore, we must abide forever in the wondrous Dharma and reverently follow the Buddha’s intent. We must be modest self-disciplined. We must cultivate our minds and nurture our wisdom-life. When it comes to the Dharma, we should not say we are [people who] have something to practice.
We must “reverently follow the Buddha’s intent.” We must always be reverent and practice with reverence. We want to engage in spiritual practice, so we must be reverent. We must respect what the Buddha taught us. So, we must engage in practice with reverence, practice with nothing further, uninterrupted practice and extended practice. We must practice to become “modest and self-disciplined”. We ourselves must be modest. We ourselves must earnestly cultivate our minds and earnestly nurture our minds. This is like raising sheep. Why are pastors called that in Christianity? Pastors compare themselves to shepherds. Yes, we are also shepherds. Our shepherding is directed inwardly at our minds as we earnestly cultivate our wisdom-life. We must “cultivate our mind, refine our character and correct our behavior.” This is our wisdom-life. So, we must be modest. We cannot become arrogant. If we become arrogant, we will easily become impulsive and ill-tempered. Even if we do good deeds, if we are arrogant, this impulsive ill-temper of ours will flare up. This state of mind is something we must constantly be vigilant of. To “reverently follow the Buddha’s intent, we must be modest and self-disciplined.” This is very important, we must be very mindful. We must “cultivate our minds and nurture our wisdom-life.” We must cultivate our minds, refine our character and nurture our wisdom-life. “When it comes to the Dharma, we should not say we are [people who] have something to practice.” We do not seek the Dharma to gain blessings. No. We [seek it] to apply the Dharma in our minds. We do not just seek to gain spiritual protection. There are so many people who say, “Master, please give me spiritual protection.” But in fact, sometimes when I sit down, I have a hard time standing back up. How can I give you protection? I am also human! A human cannot be a spiritual protector for humans. I can only wish you blessings. You must be mindful on your own, take to heart any Dharma that you hear and start to put it into practice. You must put it into practice yourself. This practice is spiritual practice. We ourselves must be “modest and self-disciplined.” We must engage in spiritual practice ourselves. We must work hard at our spiritual cultivation. What is it that we cultivate? We cultivate our minds. We must nurture our wisdom-life. We must cultivate ourselves and not simply think, “[I have] the Dharma; if I recite the sutra,” “I will be blessed.” This is not how it works. So, we must not depend on names and appearances. We must take [the Dharma] to heart and naturally give of ourselves. This is very important.
“Dharma” refers to all practices of the Dharma. As we practice this Dharma, we must not be attached to appearances. This is what it means to have nothing to practice. If there is something to practice, there must be someone to practice it. The appearances of subject and object stand in relative opposition. This is how we make enemies with others. Then we will encounter adversity and hardship, and this will inevitably give rise to grievances.
‘“Dharma’ refers to all practices of the Dharma. As we practice this Dharma, we must not be attached to appearances.” As we discuss the Dharma, we must not be attached to appearances. This is like what I said at the beginning; if we feel our feet, that means our feet are sore and aching. We must endure this soreness and pain. If we do not feel our feet, that means we are very healthy and these two feet will take us forward. The principle is the same. As we abide in practice, [we must not] be attached to appearances. We must practice within the Dharma, so we must not be attached to appearances. We do not brag to people and say, “Look at how I recite the sutras. I am a spiritual practitioner.” We recite the sutras, but do we understand their principles? We engage in spiritual practice but are we truly shepherding our own mind, practicing modesty and self-discipline? This is what we must ask ourselves. So, “We must not be attached to appearances.” We should not feel, “I am so great, you all have to listen to me. Because I have done so many things, I am in control of everything.” We must not be like this; this is “attachment to appearances”. So, if we are able to accomplish this, this is called “having nothing to practice”. This is “observing the True Appearance of all Dharma,” but “without any action,” without discrimination. We must learn how to be in a state where we “have nothing to practice regarding the Dharma,” which means we are not attached to appearances. We do not need to be attached to appearances. The Diamond Sutra talks about ‘non-appearance. There is no view of a human, no view of self and no view of a lifespan”. This means we must not be attached to appearances. This is called “having nothing to practice”. There is nothing to practice regarding the Dharma. In fact, when we abide in the Dharma, how could there be any other Dharma to practice? In this way, we will be “reverently following the Buddha’s intent”. We will practice modesty and self-discipline and earnestly cultivate our minds in our dealings with people and matters. “If there is something to practice, there must be someone to practice it, subject and object”. This “object” stands in relative opposition to the “subject”. There is a self, who can give to others. There are others, those we give to, appearances of people and the amount given. We give without expectations and are grateful. We help the world’s sentient beings in suffering, asking nothing in return, and we are grateful. This is what it means to truly accept and uphold the principles of this sutra. So, we have “nothing to practice”. “Subject” and “object” stand in opposition. When there are both “subject” and object,” there is opposition of these appearances. So, “This is how we make enemies of others.” If we remain attached to that appearance, naturally we will come to stand in opposition to others. “Why don’t you listen to me?” “Why do I have to listen to you?” This is opposition of appearances. People want to do [good], but when some people want to be in control, others will be unwilling to follow even though they want to do [good]. Then, we will “encounter adversity and hardship, and this will inevitably give rise to grievances.” We will have grievances against one another because our views of self and others are in opposition; [We will cling to] our ability to give and the amount we give. This creates opposition. So, we must [realize] that everything is empty and give without expectations. “Observe the True Appearance of all Dharma”.
Observe the True Appearance of all Dharma: We must observe the True Appearance of all phenomena as inherently empty and still. In all the Dharma that we practice, we must observe in all phenomena that True Appearance is of non-appearance. Then we will have nothing to practice, and we will not discriminate, either. We must observe with nothing to observe and practice with nothing to practice. We must forget our emotions and consciousness, eliminate [our attachment to] right and wrong and blend the worldly and world-transcending Dharma into one. Only then can we be said to have the Dharma of impartial contemplation. Bodhisattvas’ aspirations and actions are just like this.
We must observe the True Appearance in all. “We must observe the True Appearance of all phenomena as inherently empty and still.” This is the true principle. The principles are intangible, without substance and appearance. This is the principle. I am always telling everyone about how, “in all the Dharma that we practice, we must observe [this] in all phenomena.” Along this path that we walk and in all things that we do, we must carefully and thoughtfully give of ourselves to others. As we give, we must understand that there is nothing to giving; everything is empty. According to the Three Spheres of Emptiness, there is no person who gives, there is no amount that we give, and there is no person who receives. There are none of these things. We must give constantly like this; we are always discussing this. Thus “True Appearance is of non-appearance. But there are appearances! Those sentient beings are clearly suffering. Yes, they have the appearance of suffering.” “We must go to help them.” Clearly, we gave this amount, so how can there be no appearances? This suffering really does exist, and we gave this amount. But after we give, we must quickly give them our blessings. We must not think, “You should be grateful to me” or “This is how much I have given.” If we are always calculating, for those of us who practice giving and practice the Dharma, this will become a huge burden. We must feel light and at ease. This means that after we give, we must let it go. Once we give, it is in the past. Then our hearts will feel very light and at ease.
Then, “we will have nothing to practice.” Because there are no appearances, we no longer need to attach ourselves to “subject” and “object”. We do not need to do this. “We will not discriminate either” We do not need to discriminate, saying, “You are the recipient; I am the giver.” There is no need for any discrimination. “We must observe with nothing to observe.” We must care for others in this way, but after we care for them, we do not need to worry about them or constantly worry about that place. We must “practice with nothing to practice.” Once it is done, it is done. So, “We must forget our emotions and consciousness.” Our “emotions” are like this. Awakened sentient beings serve sentient beings. This is what we must do. After we give, we must forget. We do not need to keep worrying about it. “We must forget our emotions and consciousness” Our consciousness does not need to dwell on this forever. So, we must ”eliminate [our attachment to] right and wrong”. Whether it is right or wrong, we must let it go. If we did the right thing, we must be grateful. We must be grateful to everyone and to ourselves; we had the right idea and did the right thing. It was right of us to benefit others. We are grateful for this, and it is now past. If some kind of conflict arises or there is something we cannot let go, we must quickly resolve it with the other person. We must not hold grudges over anything. We must be understanding and forgiving. Then, we will not hold grudges in our hearts; we must not constantly dwell on things, unable to let them go. So, “the worldly and world-transcending Dharma” can be “blended into one “like this. Transcending the world requires spiritual practice. We do not want to dwell in this place of afflictions and ignorance. We want to leave [this place]. We are not attached to fame and fortune. But the world is full of suffering, so we must enter into this world. The Buddha had a world-transcending mindset as He came to this world for His one great cause. We must learn from the Buddha to have a world-transcending mindset as we enter this world to do worldly things. So, the world-transcending and worldly Dharma are completely the same. “Only then can we be said to have the Dharma of impartial contemplation.” All sentient beings are equal. This is impartial contemplation. “Bodhisattvas’ aspirations and actions are just like this.” Our direction must be like this. What we persevere in, all our actions, must be like this. This is how we must view matters and principles.
“…without any action or discrimination: We fear that when people hear that and say that the Dharma is inherently still….”
What we fear the most is that when people hear and say that the Dharma is. “inherently still, they will say everything is empty and make no discrimination, and they will not even practice this view of non-discrimination.”
When it comes t this, everyone must be very vigilant. We must neither be biased toward emptiness nor attached to existence. By not being biased toward emptiness or existence, we can walk the Middle Way. Our life comes from the karmic conditions of our “consciousness”. As ordinary beings, we come following our karmic retribution, while noble beings come following their vows. Whether we come following the “law of karma” or following our vows, we all need to [understand] this concept of inherent emptiness and stillness. As we learn the Buddha-Dharma, we must learn the Buddha-nature and understand that all things are empty and still. So, “Everything is empty”. However, we must not be biased toward emptiness and not [differentiate] at all.
It is not like this. Even though we cannot see them, [this emptiness] is full of many principles. This is “wondrous existence in true emptiness. They will not even practice this view of non-discrimination.” We must not be biased toward emptiness, saying that there are no differences, no differences between male and female no differences between objects and ourselves. We are clearly inside this room. We definitely need a door to enter it. How could we possibly say that our house doesn’t need a door? Without a door, how will we enter? We will always need these tangible appearances. With a door, we can step through it and go inside. [Otherwise] we still just stand there, unable to enter, then we will be stuck.
In short, if we understand one principle, if we understand one principle, we will understand all principles. So, “This is known as the place of practice of Bodhisattva-Mahasattvas. Engaging in spiritual practice like this is the place of practice of Bodhisattvas.”
We all have the power to do this. In the place of practice of Bodhisattvas, we must follow the Three Directives accordingly and enter the Tathagata’s room, wear the Tathagata’s clothing and sit upon the Tathagata’s seat. This is our goal. This is the journey of spiritual practice that we must make. So, we must always be mindful. We must genuinely engage in spiritual practice. We cannot be impulsive and ill-tempered. We cannot be afraid. In this world, sentient beings’ collective karma [manifests] in the natural environment. We must learn how to face this evil world of turbidities. We can only do this by applying the Buddha-Dharma with open-mindedness and patience. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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