Explanations by Master Cheng-Yan
Subject: Seek Liberation and Battle with All Maras (欲求解脫 與諸魔戰)
Date: October.03.2018
“’Awakening’ is also known as Bodhi. A ‘path’ refers to something that leads somewhere. The Buddha-wisdom can lead us perfectly and without obstructions, thus it is called a ‘path’.” First is “the path attained by Hearers.” Second is “the path attained by Solitary Realizers.” Third is “the path attained by Buddhas and Bodhisattvas.”
Bodhi means the path to awakening. As for the path to awakening, this path is the same, but it can be short or long, broad or narrow, depending on how we walk it.
“Awakening” is attaining realization; “the path” refers to how it leads us somewhere. As long as we have a road, we will get there. If we walk the correct path, it will take us to where we want to go. In paving this path, do we want to make it narrow, or do we want to make it broad? As long as the direction is correct, it is up to us whether we pave a wide or narrow path. However, even when paving a narrow path, by being earnest and putting in effort, it will still take us to a broader path that leads to our destination. So, however we become awakened, this awakening is “perfect enlightenment”; it is the path to awakening which leads in the right direction.
So, this is the Buddha’s wisdom. The Buddha’s wisdom is perfect and without obstruction. It is without obstacles and without places where we get stuck. If we earnestly walk on this path, a small path can also lead us to the great road. So, this is called a “path”. When we walk on this path, we start out as Hearers, mindfully listening with our ears to what others tell us as they guide us in the [right] direction. So, this was the case of the Hearers. After the Buddha became enlightened, He hoped to share his enlightened state of mind with everyone to help everyone reach the same state where we can converge on this path to awakening. It was just that He considered the capabilities of us sentient beings, what we can accept. We cannot instantaneously converge with the awakening the Buddha attained. We cannot converge with this path to awakening, so the Buddha used skillful means to lead us all in the same direction. This was fine, as the direction was correct. He led us, saying, “Come, first mindfully listen, I will tell you the correct direction. Settle down your minds, and I will tell you.” This was how He guided us. He instructed us to face the right direction and begin taking steps toward this direction. This is how He provided guidance. This is just like when we cannot see clearly with our eyes, and someone tells us a direction. “Come, stand like this. The direction is this way. You can begin walking.” This gives us peace of mind as we start taking steps toward the right direction. This describes the “Hearers”. By listening to His verbal instructions, we will not go astray in our direction. So, we know how to eliminate afflictions and focus our minds. This is our direction as we first start out.
Second is the path attained by Solitary Realizers. As they start to feel, “This is fine,” their direction is right and their minds begin to settle down, then He must tell them, “Now that you can walk steadily and you know the right direction, you must take bigger steps and continue forward. This is a sturdy path; just keep walking!” Like this, they know. Since they know the direction, they begin to take bigger steps forward. These are the “Solitary Realizers.” They know that this environment is proper and there is no mistake, so they are at ease in this environment. This describes the Solitary Realizers. They understand that everything in the universe is illusory and impermanent. This is the Dharma understood by the Solitary Realizers and the path they attain. The direction is correct, but this is all they know. Since there is peace in their minds and they know the [right] direction, the Buddha felt that He should instruct them further on how to connect to the great path. How does this narrow path connect to the big path? Where are the principles?
He began teaching the third [path], the path attained by Buddhas and Bodhisattvas. [The Buddha] instructed everyone to walk on the Bodhisattva-path. Benefiting oneself, cultivating oneself and awakening oneself brings peace and stability to the mind. But if subtle and intricate afflictions are to be thoroughly understood so that any environment will not affect our minds, then we must train ourselves. Where can we go to train ourselves? We must train ourselves among people. Only among people are there so many afflictions and so much ignorance for spiritual practitioners to see with penetrating clarity. As bystanders, not as those who create karma but as observers, we can clearly know what not to do, as doing so will bring such and such suffering. From this, we can understand the cause, the root source, of sentient beings’ suffering, how it arises. We must go among people to draw near them; only then can we thoroughly understand them.
This is like how after [the recent] heavy rains, there were landslides. Mud and stones flowed into people’s homes, into the places where people live. These homes were suddenly flooded with mud, water and rocks and it caused great suffering to everyone. This was unbearable suffering, even for a short time period. After these homes were flooded by the landslide, the furniture inside became wet and dirty. [Just thinking about how] to clean all of it their hands felt weak. Where could they even begin? They had lost what they needed for their everyday life, for their normal routine, so how were they to carry on? This was truly unbearable suffering.
The Bodhisattvas living outside [of the area] could not bear to see this. They put themselves in their shoes and thought. “Although these people are unrelated to us they are suffering, and our hearts can feel this.” This happened because the land has been damaged and therefore could not contain all this water. So, they were affected by this disaster. Knowing the source, the root cause of this suffering, everyone was willing to devote themselves; they planned and worked together, leveraging the strength of everyone to quickly get involved [in the cleaning]. For the many families [suffering from disaster] because these volunteers knew of their suffering, their hearts went out to them and they came to serve with selfless love. These volunteers who came to help were like Bodhisattvas who emerged from the earth or descended from the sky.
So, when these volunteers in their blue and white uniforms walked on the road, people saw them and asked, “You are Tzu Chi volunteers, aren’t you? I just wanted to come over and say thank you. Thank you for caring so deeply for those who are suffering in the world.” There were even some who saw the volunteers, came over and said, “You are Tzu Chi volunteers, so I just really want to give you a hug! I am so thankful and have so much admiration for you.” This is what I heard [from the volunteers]. These are Bodhisattvas. They serve this world. They feel for the sentient beings in suffering so they gave of themselves. As a result, whether the people who received our help or those who only heard about us on the news, from the bottom of their heart, they are moved and filled with admiration. So, when [our volunteers] are seen on the road people loudly praise them, give them a present, come to give [the volunteers] a hug or just express their gratitude. “Thank you so much!” This is the best encouragement for us; this is our reward. They are giving you all a “like”! They help us know that our direction is correct. Doing this is our goal; this is the Bodhisattva-path. This is how the Buddha taught us. He let us know that we must learn principles by listening, comprehend impermanence through conditions and put the Bodhisattva-path into practice. He patiently guided us to walk these three paths so we can devote ourselves.
This brings us to, “All Buddhas attain liberation through the mind.”
All Buddhas attain liberation through the mind. A pure mind is said to be undefiled. “Enlightenment” refers to the wisdom that can awaken to the Dharma-nature. This is the wisdom of people who have eliminated Leaks.
He showed us that the past and present Buddhas all attained liberation through their minds. He wanted us to understand that we must earnestly take care of our mind. To serve others and earn their respect starts with a thought in our mind. Without this intention, how would we willingly give of ourselves? If we were unwilling to give, how could we take such actions? How could we have such a demeanor? Such appearances are expressed through this mindset.
So, in practicing the Bodhisattva-path and actualizing all actions of Bodhisattvas, we just do what we should do. As a result of following this path, we move from the small and middle paths toward the great path. Opening the provisional to reveal the true, [the Buddha] told us, “Now there is no need to walk the small path. The small path connects with the great path. You have already arrived at the great path.” That is the Bodhisattva-path. It is all in the mind. “A pure mind is said to be undefiled.” Our mind is pure and undefiled. When we see the pictures on the screen, they are just about to start work. When walking on the road, they are very clean, but once there is something to do, they join in right away. After getting into the work, their whole bodies are covered in mud. We can see how their entire body is muddy. Dirt has even covered their Faith Corps hats. We can see that, starting from their feet, dirt and mud has soiled their bodies and even stained their hats. Their whole bodies are like mud-figurines as if they are painted all over by the mud.
However, once they return home, change their clothes and wash their bodies, they are still very clean. Though their external appearance, their clothes, hats and pants, can become dirty their minds cannot be defiled. After returning home and quickly cleaning up, tomorrow they can go out again just as clean. With the same aspiration in mind, they continue their efforts with even more rigor. Such a mind is pure and undefiled. Although the body may be tired, the aspiration in their mind is very proactive. Such is an undefiled mind which cannot bear [the suffering] of the places they have not yet cleaned or finished cleaning. So, they must go out again [to do more work]. This is diligence. “Awakening” is “the wisdom that can awaken to the Dharma-nature”.
Bodhisattvas are like this. They do not merely walk the path, but they can also enjoy the vistas of the mind’s road. As they do the work, they will say, “Ah, that is impermanence!” We saw a certain family that had lived very comfortably and had many valuable things. However, in the same manner, when the mud came in with the flood, all these valuable things became polluted. In the same way, however grand their beds were, however beautiful their blankets and sheets, when that mud came flooding in, that luxurious bed became soaked in mud because of the flooding. In this way, it became very heavy. So, with the mud and the water attached to that mattress, it took many people to lift it out and throw it away. Being submerged once in mud and water, this thing lost its function. This is because it is made of iron, cotton and so on. When these materials are soaked in water, they are all ruined. Nothing can be restored, so it must be removed. Look, isn’t this an instance of impermanence? These valuable items, after one disaster of nothing but water and mud, became broken and worthless. No matter how valuable they were, this still happens. This lets us realize impermanence. However luxurious an item is, it does not [truly] belong to us. When it becomes defiled, it must be thrown out. This is something we should realize. “This wisdom can awaken [us] to the Dharma-nature”. When wisdom appears, our wisdom-life grows. Such are people who have eliminated all Leaks. They are people who have eliminated all afflictions and ignorance. To be free of afflictions is to “eliminate Leaks”. Without afflictions, our wisdom arises. We all should be aware of this teaching [by now]. Knowing this, aren’t the teachings we discussed recently all about the same principle? Among people, we can take action and experience and comprehend [truths], so it is a true spiritual training ground. Regarding matters and principles, these principles and teachings we are now discussing, these principles and teachings can be experienced among people in the world. So, this is the True Dharma. The true spiritual training ground and truly diligent spiritual practitioners “are connected to suffering sentient beings”. That is how they gain realization. This is why the Buddha encourages us to go among people so that we may gain true realization. So, an earlier sutra passage said, “…rewarded according to their accomplishments”. Indeed, people on the road saw us and said, “Aren’t you Tzu Chi volunteers? I just wanted to come and say my thanks. Thank you!” This is being “rewarded according to accomplishments”. The reward may be clothing, gems or treasures. They say, “I just want to give you a hug!” There are such rewards too. These rewards one after another, their praises for us, their physically drawing near to us, all expressed how they have been truly moved.
Or he rewards them with clothing, various gems and treasures, servants or wealth. He joyfully bestows these things upon them. If there are those with courage and fortitude who are able to accomplish difficult tasks, the king unfastens the pearl in his topknot and bestows it upon them.”
There are layers of reward, such as “various gems and treasures, servants or wealth” that are even greater encouragement for us. So, everyone is joyful because [the flood survivors] are liberated from afflictions. We help liberate them [from difficulties]. When they are relieved, they are very grateful and very happy, feeling free and at ease. Then, there is a possibility that we can slowly help them comprehend and draw near [to the idea], “I have been helped, so in the future I am also willing to dedicate myself to helping others”. This is how they exercise their ability to give back in the most courageous way. So, “They are able to accomplish difficult tasks”. This is what Bodhisattvas are like. Not fearing hardship, they are willing to serve in the hardest ways, so, “they are able to accomplish difficult tasks”. As we all intrinsically have Buddha-nature, what we can feel and our realizations become more and more numerous, so we must become more and more vigilant.
Sentient beings’ collective karma has its causes. We need to be more vigilant of these causes. We must earnestly be reverent and self-disciplined. The Buddha teaches us how to act; simultaneously, He also teaches us how to protect our minds. We must protect our minds to keep them pure and undefiled. In this way, we are very reverent. Sincerity means we vow to transform all sentient beings. For the sake of all sentient beings, we must heighten our vigilance and begin to prepare for the worst. Not just for the sentient beings but also for ourselves must we raise our vigilance. This is what the Buddha kept warning us about. He warned us to thoroughly eliminate ignorance and afflictions, turn away from evil toward goodness and gather the goodness in our heart. When we actualize the Six Paramitas in all actions and He sees us, the Buddha is happy, so He unfastens the pearl in His topknot and bestows it. This means our action shows that we have comprehended and that we are Bodhisattvas who truly practice what is hard to practice. He also helps us understand that. “Ah, my actions in this way are correct”. Regarding these difficult things, we should just do them. This is the feeling. We receive everyone’s praise because we gave of ourselves to help others. This is what we ought to realize. We receive rewards where people say to us, “That is right, what you’re doing is right”. “Thank you, we have helped us greatly”. If everyone has such an awakened nature, we can sense that there are people, so we must learn to serve others in the same way. This is how we gradually grow.
So, the next sutra passage states, “The Tathagata is also like this; He is the king of all Dharma who has great power of patience and a treasury of wisdom. He uses great compassion to transform the world according to the Dharma”.
In this way, as we give of ourselves, we gain such realization, and we receive other’s recognition, affirmation and praise. Because we all innately have Buddha-nature, if we inspire people’s Buddha-nature, we help them learn to praise good deeds and take joy in others’ merits. This helps them realize to not again add to collective [negative] karma. We must create collective good karma and not collective evil karma. We must help everyone understand that the human world is impermanent and nature is being destroyed. Now, we must earnestly care for the earth and its resources. If we can do this, we can slowly awaken others and their mind-king. Previously, we often spoke about the mind-king. This refers to our intrinsic nature our True Suchness. In fact, our nature of True Suchness is buried in afflictions. We should know this. Because our afflictions have buried our nature of True Suchness, we cannot express what we should express, and we continuously do what we should not do. This is afflictions and ignorance burying our intrinsic nature of True Suchness.
This is what we must now put great effort into. We need to help everyone know that we must cherish natural resources and protect the earth. In life, how can we cherish things? In times of peace, how can we protect nature? After experiencing one disaster, we wonder if this experience can awaken people’s realization. Thus, the Tathagata used great mental effort to teach us so that we would slowly comprehend in this way. So, “He is the king of all Dharma”. This is how He helps all sentient beings know that everyone intrinsically has Buddha-nature and can activate their nature of True Suchness. To begin inspiring their intrinsic nature of True Suchness, they must first know how to eliminate afflictions and how to gather the power of goodness. This requires patience. How can we bring this power of goodness together? How will we transform sentient beings? We must have “great power s of patience”. “Great powers of patience” must be found within our Tathagata-garbha as we exercise our nature of True Suchness. It is called “a treasury of wisdom”. So, “He uses great compassion Great compassion is the room, and gentleness and patience are the clothing”. We must start applying [the teachings], meaning we must transform sentient beings in accordance with these teachings. This was described in the previous sutra passage.
The passage continues below; we must again mindfully seek to comprehend it. “He sees how al people face suffering and afflictions, seek liberation and battle with maras. For the sake of these sentient beings, He teaches all kinds of Dharma, using great skillful means to teach all these sutras”.
We must be very mindful! We must exercise our wisdom, meaning we must meticulously keep our thoughts and our mind pure. So, we must earnestly seek to comprehend. “He sees how all people face suffering and afflictions.” This means that He sees how all the world’s sentient beings face all kinds of suffering and afflictions, which are inseparable from anxiety or worries. These are so many!
He sees how all people face suffering and afflictions: He sees how all the world’s sentient beings face all the phenomena of anxiety, sorrow, suffering and afflictions in the sea of samsara. Always suffering and afflicted due to their sense of self, they are all incapable of abiding peacefully in their nature.
Our lives in this world are inseparable from anxiety and sorrow, [such as] worries, anxieties, afflictions, ignorance etc. Oh! Many things cause us afflictions. I once heard a Bodhisattva-volunteer who had been studying Buddhism for a long time and always stayed close to the monastery while he was in school. He knew about the Buddha-Dharma. However, he could not stop his worries. [He] had a daughter. When she was young, she was weak and had asthma. He put all his effort into helping her seek medical treatment and nurture her health. This process was truly laborious. This continued until she grew up; he raised her, educated her and sent her to school. Her parents told her, “Your body is so weak”. You ought to choose a more relaxing [major] so that your future life will be easier. What about teaching, you should be a teacher. This way, you can rely on mental energy rather than physical labor. Wouldn’t that be better?” However, the child did not want this. In college she chose the marine department. After graduating, she wants to work on a ship. She has asthma, so [a tough] climate and environment are the most worrisome. Still, this was her choice. Her parents could do nothing; they had to respect their child’s [choice]. So, they were constantly worried but followed her wishes. Now, the child is about to start work on a ship. She is going to travel abroad. I asked [the volunteer], “Does this worry you?” “Of course it does!” “How many children do you have?” “Just one.” She is their only child, so they are even more worried. Just imagine their concern. At what point will such worries and afflictions finally end? They are not afflicted by their daily lives, but as their child travels at sea, they worry about the waves and weather. They are probably still very worried.
Life is like this. This man’s mindset is like that of all parents. Just toward our children, we have so many worries and afflictions, not to mention our dally living, dealing with people and matters and so on. Such afflictions truly bring suffering. How great is this suffering? It is the “sea of samsara”. These worries and afflictions are a sea of samsara. Like a vast sea, worries and afflictions are boundless. Such afflictions are also Dharma. This means that within our afflictions, there are many principles. We are “always suffering due to our sense of self”. These afflictions come back to everyone’s “self”. Who has never said the word “I”? Every person, even young children, have a “self”. Thus, we “suffer due to our sense of self”. This “self” is troubled by afflictions and suffering. “They are all incapable of abiding peacefully in their nature.” Among the worldly affairs and phenomena, there is no place where the “self” can peacefully abide. There are all kinds of suffering in the world. Which of these sufferings and afflictions are not due to our sense of self? There are so many [such instances]. When we calm down and mindfully think about it, it is truly suffering.
I have also heard from other Bodhisattvas from Center Taiwan. When they returned to our Abode, they said they wished to experience the life of the practitioners in the Abode and find out what we do in our daily life. How do these Dharma master live? Wow, all the volunteers gained insights. They were truly touched by it. Whenever there is a camp and they come here to stay, their dorms are always neat and their comforters are folded neatly. When they cover themselves with them, they are always puffy and soft. They have thought, “How strange. How so is that this comforter is so clean every time? And how come it always feels so puffy and soft? How is it done?” This time they realized that we are going to have another retreat, so they returned to help us prepare the place in advance. Oh! They had to clean! In truth, [they] often hold retreats, so they have probably often cleaned. They just cleaned [like they were used to] but the Dharma masters had [high] standards. The monastics told each group, “You must do this in this way. Use this wipe cloth [to clean] the corner over there. Wipe it down all around like this to wipe it clean. You must not leave a single speck of dust.” The comforters had to be quickly placed in the sun. Where the comforters were placed under the sun, she told them, “Be careful, you must walk across the abyss bridge to place the comforters in the sun.” I also thought, where in our Abode is “the abyss bridge”? They said, “Master Quan told us, ‘Watch out when you cross the abyss bridge’”. I asked, “Did you experience this?” He said, “Yes”. “Wow, this abyss bridge is steaming hot.” So, from indoor, they must go outside barefoot and they must walk across this bridge to spread the comforters under the sun. So, the comforters are puffy and soft because they are placed in the sun every time. Also, after they are collected, they must be inserted into a cover. In stuffing the comforters, the Dharma master once again explained. “These are the Four Right Efforts.” “What are the ‘Four Right Efforts?’ We use them to insert the comforter too!” She said, “Be mindful of the four corners of the comforter. Defilements, cotton fibers, dust, sand and other things all accumulate in the corners of the cover. You must pay attention to these corners. How do we insert the comforter? There is a method for doing this.” [The volunteer] said, “We even learned how to insert the comforter!” Before, when they inserted the comforter, they might reach their whole body into the cover. When they did it, “It turned out to be so easy! Just by rolling it, the comforter follows along naturally.” Commissioners and Faith Corps members alike said, “Before, I only knew how to use a comforter. I never knew this was how we clean them!” This is how life is, everything is Dharma. They said coming back, everything they learned is part of the Dharma, so they were very happy. Although they were tired from the work, they realized that our Dharma masters work very hard. I said, “Otherwise, how did you imagine the comforters would be so puffy and soft?” They said, “We thought that after we went home, they were sent to be washed.” “Huh? Sent to be washed?” “Yes, sent outside to be washed.” I said, “So you didn’t know that. If we send them to be washed we’d have to pay? Also, if we wash them ourselves they are cleaner, because those four corners are washed very clean.” They all [leaned] the “Four Right Efforts”. They learned that “[all] feelings are suffering”.
We must know how the “Four Right Efforts” are practiced and how to utilize the Four Bases of Fulfilling Power. We must know how to experience all this. We must “contemplate the body as impure all feelings as suffering, the mind as impermanent” and “all things as being without self” in this way. How should we practice diligently and cultivate happiness and fulfillment? In stuffing the comforter, we just roll it and flip it over. So, speaking of true fulfillment, if the method is correct, things are easy. They said, coming back here, [they leaned] that this is wondrous Dharma in our life. Thus, I am also very grateful. If it had not been for their experience, I would not have known that my disciples have already attained so much here. I am very moved and very impressed. I also said, “if we think and look, they are truly practicing with diligence. So, this is how it is.” So, this is called “seeking liberation,” which refers to “world-transcending peace and joy.”
Seek liberation: This refers to world-transcending peace and joy. Since they battle with the maras of afflictions to eradicate the causes of worldly suffering, they will not suffer the effects of all those afflictions.
Now we have understood this. We understand “abiding peacefully in their nature”. Worries and afflictions are just like the sea of samsara. How can we abide peacefully in our nature and seek liberation? “’Seek liberation’ refers to world-transcending peace and joy.” So, we must become adept at everything in life. If we cannot become adept at living, then it is also very troublesome. So, we must put effort into being mindful. “Since they battle with the maras of afflictions to eradicate the causes of worldly suffering, they will not suffer the effects of all those afflictions.” [We must be] abide to battle the maras of affliction. What is the “maras of afflictions”? We must be mindful. To “face suffering and afflictions” is to “understand the law of cause and effect in the world”.
Face suffering and afflictions: They understand the law of cause and effect in the world. Greed, anger, ignorance and delusion are the causes, while the troubles of suffering and afflictions are the causes, while the troubles of suffering and afflictions are the effects. They battle with the maras of the Five Skandhas to destroy worldly negative causes and karmic effects. Thus, they will not fact any suffering.
We must clearly understand cause and effect. Where do cause and effect come from? “Greed, anger, ignorance and delusion are the causes, while the troubles of suffering and afflictions are the effects.” If we have greed, anger, ignorance and delusion, we will not think clearly or understand fully. Thus, many afflictions will arise regarding people and matters. With such karma [created], what we attain are afflictions. “The troubles of suffering and afflictions” are the effects. Parents worry about one child or many children. They worry about everything so many [things]. In life, our work can be troubling, complex and stressful, when we cannot set things aside, they are all afflictions. They afflict us and trouble us, cause us suffering, afflictions and worries. All our afflictions are about the “self,” without exception. This is how it is. So, we must “battle with the maras of the Five Skandhas”. From, feeling, perception, action, consciousness. We should all know these. To “battle with the maras of the Five Skandhas,” we must be very earnest and diligent. We must “destroy worldly negative causes and karmic effects.” If we understand these negative causes, we must not act to create that karma. Then naturally there will be no such effects. Thus, “We will not face any suffering.” We will not face these various sufferings. So, in “battling all the maras.” we must be diligent. Our minds must abide firmly in virtuous Dharma by walking the Bodhisattva-path. Actualizing all actions of Bodhisattvas is our virtuous Dharma. It is our sharp weapon to battle the maras. It is the “Six Perfections.” We must earnestly employ the Six Perfections. Giving, upholding precepts, patience, diligence, Samadhi and wisdom must all be employed in practice. So, this is for the sake of sentient beings’ battle against the maras. “For the sake of these sentient beings, He teaches all kinds of Dharma.”
[Sentient beings] battle with maras. For the sake of these sentient beings, He teaches all kinds of Dharma: They engage in fierce battle with the Four Maras, the mara of afflictions, the mara of the Skandhas, the mara of samsara and King Mara of Mahesvara Heaven. He teaches all kinds of Dharma: This refers to the teachings of the Three Vehicles.
If we can be diligent, we can completely understand the principles. Apart from just understanding them ourselves, we can lead others to this understanding as well. We can lead them out of the world of afflictions and help liberate them in body and mind, so they are no longer living in suffering. From their limited self, that afflicted and suffering self, we lead them out of their limited selves to transform them into a greater self. This is how we escape the Four Maras. “He teaches all kinds of Dharma.” He explains how afflictions arise, what the Five Skandhas are like, what the teaching of samsara is and who King Mara of Mahesvara Heaven is. There are many afflictions and these Four Great Maras that we must be cautious of. We must subdue them, the mara of afflictions, the mara of the Skandhas, the mara of samsara and King Mara of Mahesvara Heaven. In our daily lives, we must always be vigilant and fiercely battle these maras. To “fiercely” battle them is to constantly fight them. We must not stop. We must be diligent. We must not feel, “Oh, such afflictions! I give up!” No, we must fiercely battle on. Fierce battling is how we fight them.
So, “He teaches all kinds of Dharma.” Because of this, the Buddha wanted to help us be patient in our practice and persevere. Thus, He taught these various teachings so we would give rise to diligence in our heart and quickly subdue our afflictions and ignorance. This is called battling the maras. These afflictions and ignorance are all maras, the mara of afflictions, the mara of the Five Skandhas, the mara of samsara and King Mara of Mahesvara Heaven. In many cases, we feel worried and stressed out. This is all due to the maras of the mind. In our world, [we stress about] intangible things. How can the intangible cause [actual] “stress”? They cannot. How can intangible things cause afflictions? They cannot. In short, when we transform our mindset, the vast sea and spacious sky open up before us. We must use great effort to subdue [the maras]. So, “He teaches all kinds of Dharma of the Three Vehicles.” The Buddha began from the Small Vehicle teachings for Hearers and Solitary Realizers through to the Bodhisattva teachings on “actualizing the Six Paramitas in all actions.” That was [the process of] His teaching.
So, “mara” is a Sanskrit word. It means “one who takes life.” They not only take our physical life but also our wisdom-life. They obstruct us. Whenever we want to do good deeds, they will obstruct us and hinder us from doing good deeds. “The king of the sixth heaven of the desire realm” “is King Mara.” He has a large retinue of mara subjects. When we are performing good deeds, he will cause all kinds of disturbances, many, many disturbances. Then he again destroys our good deeds, slander us and so on. So, in this way, it will “harm people’s lives.” He does not merely take lives but also takes away our ideals in the world. Our ideal of performing good deeds is taken away. So, there are layers of obstructions. What is obstructed are our good deeds. Such deeds are blocked [by king Mara]. “The king of the sixth heaven and the desire realm is King Mara.” In the Six Realms, if anyone wants to engage in spiritual practice, [King Mara] starts to panic, fearing that the person will become liberated. This will lessen the inhabitants the Six Realms. Thus, he comes to make trouble, to obstruct us etc. So, there are many paths where we can go astray, and it is this King Mara who leads us astray. Thus, we must be very attentive regarding this. What about King Mara’s retinue? King Mara’s retinue and subjects are numerous, and they are present in every location.
So, “[The Buddha] uses great skillful means to teach all these sutras.” The Buddha uses great compassion and skillful means to teach these sutras to all sentient beings. This is the “Lotus Sutra.” “He teaches sentient beings the various teachings of the Four Truths and Twelve Links and uses the teachings of the Three Vehicles to teach according to capabilities. When the time came and their capabilities had matured, He opened the provisional to reveal the true at the Vulture Peak Assembly.”
The timing and karmic conditions had matured. In the past, He taught the Smell and Middle Vehicles. He taught the Four Truths and Twelve Links and all kinds of teachings. At this point, the time and capabilities had already matured. “When the time came and their capabilities had matured,” at the Vulture Peak Assembly, He opened the provisional and revealed the true. He begin to teach the Lotus Sutra. So, we must all be very mindful! There are many things in the world causing us suffering, affliction and worry. We must quickly open up this limited self, which is present in every thought, and transform it into the greater self which is one with the universe. This requires great focus, so we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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