Explanations by Master Cheng-Yan
Subject: Sentient Beings Take Joy in Seeing Them (眾生樂見 如慕賢聖)
Date: October.05.2018
“Practitioners in the ground of ordinary beings who uphold Right Dharma are known as sages. Those who have eliminated their delusions, realized the truth and comprehended the true principles are known as noble beings. The Buddha opens and reveals [the Dharma] for sentient beings to realize and enter the path of the Buddha’s understanding and views. We must sincerely make great vows; when we see sages and noble beings, we must think of emulating their conduct.”
We must seek to mindfully comprehend this! In the ground of ordinary beings, “Practitioners who uphold Right Dharma are known as sages.” This means that for us ordinary beings to engage in spiritual practice, we must begin by using virtuous thoughts and practicing virtuous Dharma. In particular, our thoughts must be right, and our actions must be correct. Having upright behavior is the start of cultivating our minds. From the ground of ordinary beings, this is an important factor when we begin to practice and uphold Right Dharma. This is to “uphold Right Dharma.” If we can do this, we can be known as sages.
If we practice all virtuous Dharma and do not retreat, we will be practitioners advancing forward with virtuous Dharma and proper conduct. Although we are still in the ground of ordinary beings, we will not be polluted by the afflictions of ordinary beings. We will already have this virtue. We will be going forward with virtuous behaviors in all aspects. Our thoughts and views will be correct and will not deviate. This is called being a “sage”.
As for “those who have eliminated their delusions realized the truth and comprehended the true principles,” they will be called “noble beings”. They will be noble beings. They are not only sages who do good deeds with upright mindset and correct conduct in the ground of ordinary beings; they advance a step further to “eliminate delusions and realize the truth.”
In the world, there are many afflictions and much ignorance. Although sages do not make mistakes, they do not seek to understand the causes and conditions of worldly suffering. They simply remain at ease in the ground of ordinary beings, do good deeds and do not do anything wrong. They are called sages. However, if we want to reach the stage of a noble being, we must understand clearly why there is suffering in the world. There is so much suffering; where is its source? And where is the source of the principles? We mindfully explore and understand that the origin of our lives is beyond our control. There are causes and conditions that we created in our past lives. Because we created causes and conditions, they became karmic retributions that we brought into this world. Now we understand. Since we understand, we should remind ourselves to be vigilant. In this lifetime, in the present world, since we are here, our bodies go through birth, aging, illness and death, and we understand the things we do in this lifetime. But although we understand what we do in this lifetime, we do not make any great contributions to the world. Our past ignorance and afflictions still accumulate. So, now that we are wiling to concentrate on our spiritual practice, we must be vigilant of the past and mindful of the future. So, to concentrate on spiritual practice, we must let go of everything. We must understand and eliminate afflictions. We must engage in practice so that we can be clear in our next life. We must not be confused and unaware and be dragged along by forces of karma. This is what we hope for in our next lifetime, but it would be best to not have a next lifetime. We hope that we will be clear with our next life, but it would be even better to not have one. Hence, we must “eliminate”; we must eliminate delusions, ignorance and afflictions. When we eliminate ignorance and afflictions, even delusions, very fine thoughts of delusion, must be cleared away. This is how it is to be a spiritual practitioner. It means we must not only care for our minds and not make mistakes. We must also seek to realize and to understand the source of the true principles. What is the source of suffering? What principles should we use to prevent and eliminate it? So, when we understand that we must seek the Buddha’s true principles to cultivate our pure practice, we are gradually entering the stage of noble beings; we are leaving the ground of ordinary beings to enter the stage of noble beings. We should not only eliminate afflictions but should advance further to form great aspirations and make great vows to walk the Bodhisattva-path. However, this is just forming initial aspirations. We form initial aspirations and make great vows. We understand that all worldly Dharma has to do with the seeds and fruits of suffering. The seeds of suffering lead to fruits of suffering. Once we understand this, we should eliminate [suffering].
We must not only benefit ourselves, but we must also think of benefiting others because we have already received [what the Buddha] “opened and revealed”. The Buddha came to the world to “open and reveal” His teachings. His one great cause was to come teach in the world. People with sharper capabilities understand this, so they want to “realize and enter the path of the Buddha’s understanding and views”. These are people with greater capabilities. The Buddha began to expound the Dharma the Great Dharma, which is about benefiting sentient beings. This even applies to the principles of the karmic law of cause and effect. What the Buddha spoke about is how to sacrifice ourselves to help others. These sorts of causes and conditions also include “putting others above ourselves”. This means minimizing and setting aside our own matters and focusing on the principles that benefit sentient beings. So, we must be willing to sacrifice ourselves to benefit others. This is an analogy of karmic retribution. People with sharp capabilities have accepted this and understand that “I must also benefit others”. But some people, Hearers or Solitary Realizers, when they hear these principles, understand them but are fearful. “If I am reborn again and accidentally fall into the cyclic existence of karmic retributions, then there will be no end for me. So, I will avoid contact with others. I will just concentrate on my own spiritual practice and benefit myself.” These are Small Vehicle practitioners.
[People like this] have eliminated delusions and comprehended the Buddha’s teachings and principles and know how to make use of the Dharma to prevent wrongdoings and mistakes. They understand the source of suffering and know how to eliminate delusions. However, they have yet to truly understand the true principles.
To reach that level, they must form Bodhisattva-aspirations in order to comprehend the original intent of the Buddha, this wondrous Dharma that everyone can attain Buddhahood. They are still unable to very clearly understated this wondrous Dharma. If their capabilities were greater, they would be willing. Once they understand the true principles and comprehend the intent of the Buddha they will also make vows to walk the Bodhisattva path. So, we must engage in “the Four Practices”.
Everyone should still remember this, body, speech, mind and vows. We start to become willing because we have come into contact with the Buddha “opening and revealing” [the Dharma]. All sentient beings intrinsically have Buddha-nature. So, we have already “realized and entered the path of the Buddha’s understanding and views”. As for the Buddha’s understanding and views, the path described by the Buddha, we have already very clearly understood it. Therefore, we “sincerely make great vows”. Not only do we follow the path with our body, speech and mind, but we also make great vows. This is why we engage in spiritual practice here. Once we have become sages, we need to advance to become noble beings. Having become noble begins, we must still form great aspirations and make great vows. We must “sincerely make great vows”. This is very important!
We have already realized and entered the principles of the Buddha’s understanding and views. So, “We must sincerely make great vows. When we see sages and noble beings, we must think of emulating their conduct.” When we see sages, we must think to emulate them. Confucius said, “In a group of three, I will find my teacher.” When we see sages, we should think of emulating their conduct. We should truly be mindful on the path to Buddhahood. On the path of the Buddha’s understanding and views, we should sincerely make great vows. When it comes to the principles of the sages and noble begins, we must think to emulate them and become their equals, become Buddhas and Bodhisattvas.
Our goal is to attain Buddhahood, and on the road that we must travel, Bodhisattvas are our role models. So, before attaining Buddhahood, we must walk the Bodhisattva-path and “actualize the Six Paramitas in all actions”. On this Bodhisattva-path that we are to walk on, we must practice the Six Paramitas. We must “transform,” transform ourselves and transform others. To transform others, we must transform ourselves. We ourselves are like a ship. We are like the boatman, the pilot, of this ship of compassion.
Our bodies are vessels for spiritual practice. In this lifetime, we must earnestly engage in spiritual practice. By seeing where and how the Bodhisattvas walk, we will put it into action as well. In the process of our journey, we must know how to eliminate afflictions and ignorance as well as their sources. I also often tell everyone that we go among people to observe and explore afflictions. Regarding the afflictions of people, we are observers. When people have afflictions and ignorance, we observe them from the side to see how this ignorance came to be. We observe to see why they have so many afflictions. When we observe from the side, we can recall the Buddha-Dharma. If we encounter afflictions like these, how do we eliminate them? How can our minds be peaceful and joyful and avoid such afflictions? We have heard all of this Dharma.
Now, when we see others being afflicted, we can use this Dharma to help those who are afflicted, help them treat their afflictions using this Dharma. We see sentient beings listen to our analysis and to our guidance, so their minds become open and understanding. When we see this, we feel joyful. Actually, with this Dharma, [we can find] the source of their afflictions and help eliminate them. Other people can apply medicine to treat illnesses and use Dharma to overcome difficulties, and we ourselves can do the same. We can use the Dharma to resolve the doubts, delusions, afflictions and ignorance that we have in our minds. Likewise, we can also use this Dharma to treat ourselves.
Therefore, “to transform others” means to listen to the Dharma and share it, to transfer the Dharma so that they can be open and understanding. We also transform ourselves. This is what it actually is like. So, this is called “transforming others and transforming ourselves”. This is benefiting ourselves and others. So, when we listen to the Dharma, we must take it to heart.
Although in our environment, we have not yet encountered such afflictions, we must go among people and become observers. We can treat illnesses with the right medicine. Doctors tend to the illnesses of patients. Doctors understand medicine very well. They know which illness requires which medicine. So, they use their wondrous methods to treat patients. Doctors must learn as well. So, by the same token, we must do the same. We learn the Dharma so that we can treat sentient beings’ illnesses of the mind. We treat sentient beings’ illnesses of the mind as well as our own.
Bodily illnesses only follow us in this life, but spiritual ailments last lifetime after lifetime. Furthermore, the symptoms become more and more severe; the longer the ailments last, the more painful they become. So, when it comes to our illnesses of the mind, if we can eliminate them in this life, then we will have less illnesses of the mind in the next life. If we can completely be free of them, our minds will be very clear during our next life.
This is illnesses of the mind. So, we must engage in spiritual practice. Thus, we must listen to the Dharma. After listening to the Dharma, we form aspirations to give of ourselves among people. To sincerely transform sentient beings like this, we must resolve to be mindful.
We must mindfully seek to understand the previous sutra passage. “Knowing that sentient beings have gained this power, at the very end. He teaches this Lotus Sutra for them, like the king unfastening the pearl in his topknot and giving it away”.
Regarding this passage, everyone can recall the explanations from yesterday. We can gain insight from our spiritual practice. We had afflictions and obstacles before, but because we have this Dharma, we can treat our minds with the Dharma. So, we are able to gain insight. This is equivalent to receiving a reward. This is what the Dharma is. Because we have the teachings of the Buddha, we are able to go from the Small Dharma and gradually enter a deeper state [of practice]. The Buddha described this process as “the king unfastening the pearl in his topknot and giving it away”. Their capabilities had matured and the timing was right. It should be the time to expound this sutra, “like the king unfastening the pearl in his topknot and giving it away”. This is just like the wheel-turning sage king. Those who go and fight in battles, who have accomplishments in the battle with maras, have overcome all sorts of mental obstructions and can accept the Great Dharma. So, the Buddha felt that the timing was about right, so He taught the Lotus Sutra for them.
This sutra is to be honored; it is supreme among all sutras. I have always safeguarded it and do not open and reveal it causally. Now is exactly the right time to teach it to you all.
“This sutra is to be honored; it is supreme among all sutras”. Among all sutras, this sutra is the most honored and precious. Among the sutras, it is supreme. So, the Buddha said, “I have always safeguarded it and do not open and reveal it causally. I always safeguard it. I do not causally expound it. When causes and conditions and capabilities have not yet matured, I will not expound it so easily”. Because sentient beings still cannot accept it, the Buddha continually safeguarded this Dharma and did not expound it casually. So, “Now is exactly the right time”. Now the timing was right, since [people’s] capabilities had matured, “to teach it to you all”.
“Now, I teach it for you all”. At this time, the Buddha said, “After I enter Parinirvana, if those who seek the path to Buddhahood wish to attain peace and stability in expounding this sutra, they must draw near to these Four Practices”.
After He enters Parinirvana, there will be those who seek the path to Buddhahood who wish to attain peace and stability. They wish to expound this sutra. We have heard previously that people’s minds in this world are becoming more complicated. The state of the world is becoming more evil and turbid. Not only do people not want to accept principles, but they further go against the principles and the path. They go against the principles, so they slander them in many ways. Not only do they not believe in them, but they also slander them. So, what should be done? If we make aspirations to safeguard and uphold this sutra, we must be able to be peaceful and stable.
We remember how Manjusri Bodhisattva asked for us how to bring peace and stability. The Buddha also gave us many teachings, including “great compassion is the room, gentleness and patience are the clothing” etc. We know all this, but we must also put it into practice. We “must draw near to these Four Practices”. Drawing near means utilizing [the principles] in our daily lives. This “drawing near” is nothing more than putting them into practice. This is what “drawing near” means it does not only mean approaching other people, but also approaching the Dharma.
This Dharma should always be on our mind, be with us at all times. This is “drawing near”. What does it mean to be with us? It means that, in our body, speech, and mind, the Dharma does not leave us even for a millisecond. It is what should be closest to us. So, we should apply the Dharma, apply it to our actions, in our speech and in our mind. This way, in body, speech and mind, we will be the closest to the Dharma. We must also make great vows. This is called the “Four Practices”.
We must use them in our daily lives. “Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat”. The “Three Directives” and “Four Practices”, are what everyone must remember. This is how we are able to practice in peace.
So, “Those who read this sutra will always be free of worries and afflictions. They will also be free of illness and pain, and their countenance will be fresh and fair. They will not be born poor, lowly or ugly”.
This is describing people who read the sutra as well as people who uphold, recite, read and expound the sutra and so on. It refers to people who understand this sutra. We must seek to mindfully comprehend this so that we “will always be free of worries and afflictions”. We have read so many sutras and have listened to so many sutras, and we are also putting them into practice. “The sutras are a path; this path is a road to walk on”. We have already opened this path, and we have already paved this road. Therefore, we are free of worries and afflictions and can very peacefully and stably walk on this road. We “will also be free of illness and pain”. Our minds will not have any ailments, and people will enjoy drawing near us. When it comes to our body and mind, we are not saying that these people will be very beautiful, but they will have good affinities with others. No matter what we look like, as long as we form good affinities with others and walk on the path according to the Dharma, everyone will respect and like us. Then, no matter what we look like, people will not have aversion toward us when they see us; inside, they will respect and like us. Then our appearance will be described as being very dignified.
The next passage says, “Sentient beings will take joy in seeing them”. Even when a person does not have a fair appearance, if that person forms good affinities with others and is very giving, then people will enjoy drawing near them when they see them.
So, the next passage states, “Sentient beings will take joy in seeing them just as they admire sages and noble beings. all heavenly children will provide for and serve them. Neither knives nor sticks will touch them, nor will poison be able to harm them, their mouths will be sealed shut.
Is this truly how it is? We must seek to mindfully comprehend this. “Sentient beings will take joy in seeing them, just as they admire sages and noble beings. this means that all sentient beings desire to see sages and noble beings.
Sentient beings will take joy in seeing them, just as they admire sages and noble beings: All sentient beings desire to see sages and people of virtue. They will give rise to admiration and think of learning their virtues, just as they look up to sages and noble beings. This refers to their transformation of the obstruction of afflictions. When they eliminate the causes of their negative habitual tendencies, they will put an end to any severe karmic retributions in future lifetimes. If sentient beings do not create negative causes, then no negative effects will arise. This illustrates their transformation of the obstruction of greed. When they transform their obstruction of greed in this life, everyone will take joy in seeing them and everyone will revere them. Just as they admire sages and noble beings.
What all sentient beings want to draw near to and see are sages, sagely and virtuous people. If we are bad, when others see us, [they will say], we must quickly avoid him. But when they see good people, virtuous people, they will have faith and happy draw near. From within, they give rise to admiration. When people are willing to give and willing to serve people and when they only have good and no evil in mind, everyone will revere them. Everyone will revere them and will naturally give rise to admiration toward them and naturally “think of learning their virtues”. They will know to learn from them. “Because this is a good person who does good deeds and is respected by everyone, I want to learn from this person and cultivate the same virtues. We must cultivate internally and practice externally. Among a group of three, I will find my teacher. “When I see someone who does good, I follow suit; when I see someone make mistakes, I correct my own.” We must follow these virtuous people and respect them, “just as we look up to sages and noble beings.” When we see sages and noble beings, we must respect and draw near to them. This is “their transformation of the obstruction of afflictions. They eliminate the causes of their negative habitual tendencies”. If we want to eliminate afflictions, we must draw near to virtuous friends. We cannot be around evil people.
Remember a previous sutra passage about how we must avoid those people? We must stay away from many types of people. Whether they are strong and rude people or involved in certain types of business or engage in certain Types of professions, we must be very cautious. Everyone should remember this. In particular, when it comes to people, we should not be with people who have bad habitual tendencies. This is because we are not trained enough. Because our minds are not yet stable, it is very easy for them to influence us.
If we are not yet skilled in inner cultivation and our external practice is not virtuous enough we will not be able to influence others. Instead, we will be easily influenced by others. So, to “eliminate the causes of our negative habitual tendencies, we must stay away from these types of people we must stay away from these types of people. So, we must “put an end to any severe karmic retributions in future lifetimes”. If we do not draw near to such negative habitual tendencies and do not let these negative habitual tendencies influence us, we will naturally eliminate those “severe [retributions]”; this refers to afflictions. Only when we plant the seed will there be a fruit. If we are negatively influenced by someone. If we are negatively influenced by someone we will develop ignorance. With ignorance, we will then create evil. When we create evil, there will be retributions.
Since we do not want karmic retributions we should not create evil. To avoid evil, we must stay away from harmful friends. So, we must stay away from the causes of negative habitual tendencies. To stay away from we must stay away from harmful friends. This is a cycle. We must be very mindful. And stay away from these obstructions.
“If sentient beings do not create negative causes, then no negative effects will arise.” If we do not create negative causes, naturally no negative effects will arise. “This illustrates their transformation of the obstruction of greed. We all have “greed”. We have greed and desire, greed for all sorts of things, like greed for pleasures and so on. Naturally, it makes it easy for these negative tendencies to drag us over. Once we are dragged over, we join that group and start action like them. We must not do this. So, we must transform ourselves. To avoid obstructions afflictions, we must isolate ourselves [from evil causes]; we must not create negative causes. Then, naturally we will not have negative retributions.
Thus, there will be no future obstructions. So, for us to transform the obstructions of greed we must be vigilant in every moment and not crave pleasures or material things. We must not have these many thoughts of craving; we cannot be greedy. We must be earnest and not crave pleasure and amusement. We cannot be that way. So, we must be diligent. “Since they transform their obstruction of greed in this life, everyone will take joy in seeing them. We must not crave others’ things or take advantage of others. We must continue to give without being greedy. We must continue to give without being greedy.
When we give without expectations and help people without wanting to gain anything from them naturally people will respect us. Naturally people will feel happy about being close to us.
Therefore, “Everyone will take joy in seeing them”. When we are with [such people], we will not lose anything. Being with them is only beneficial. So, everyone will be happy to see them. Thus, “Everyone will admire them just as they admire sages and noble beings”. If we want others to admire us, we must take action ourselves.
So, “all heavenly children will provide for and serve them. All the innocent and pure heavenly children will draw near to them to provide and serve them. This illustrates how they transform the obstructions of greed and craving to become rich and content.
People who are very pure, even if they are every young; will be willing to draw near us. Principles are not only for elders to listen to. Everyone young children can accept them. Very young children are still willing to draw near to them.
See, we have a group of young Jing Si Bookstore volunteers. Are they not very innocent and pure? They are also upholding the Dharma. Every morning after the volunteer assembly, there is a little four-year-old child who always stands by the entrance. Once I asked, “who are you?”. [He said] “I am a little Dharma-protector.” He is a little Dharma-protector and is so adorable. These are “Innocent heavily children”. This is what is described in the sutras, and they are truly like this. “This illustrates how they transform the obstructions of greed and craving to become rich and content.” How can we become content? How much material wealth [do we need]? How many material things do we need to be considered rich and content? We often say that those who are rich at heart are the wealthiest people in the world. Nothing in the world entices them. They are very content. So, they are the richest and most content people.
So, “Neither knives nor sticks will touch them nor will poison be able to harm them.” Neither knives nor sticks will touch them, nor will poison be able to harm them: Knives, sticks and the like will not reach their bodies. Anger is like knives and arrows. Anger is like poison. No poison can harm them. This illustrates their transformation of the obstruction of anger.
“Knives, sticks and the like will not reach their bodies.” These weapons will not come near their bodies. “Anger is like knives and arrows.” These represent anger and hatred.
If we easily lose our temper with people and quarrel with them, then naturally during quarrels, sharp items may become involved. If we are completely without anger, we will not lose our temper, and we will not have issues with other people. Then, naturally there will be nothing that can draw near to our bodies. So, “Anger is like knives and arrows.” We must not incite anger in other people so we must eliminate our own anger.
Therefore, when we do not become angry, we can say away from knives and arrows. “Anger is like poison.” Not only is it like arrows, but it can also be like poison. “No poison can harm them.” Since we do not have anger, without anger, we will have no poison. Therefore, without anger and poison, how could all things evil come and harm us? If we do not have anger in our minds, we will have no poisonous thoughts in our external state, we will not incite other people’s anger and hate. If we do not hat angry or cause anger and hatred in others, naturally, no knives, sticks or other weapons will come near us.
So, this means we must put effort into our spiritual practice in this world. We must avoid dangers and peacefully and joyful engage in spiritual practice. So, if we eliminate greed and anger, we will have more peaceful lives. “This illustrates their transformation of the obstruction of anger.” Angry can really obstruct us, it obstructs spiritual practitioners. So, we should not have greed or be angry. “If people maliciously revile them, their mouths will be sealed shut.”
If people maliciously revile them, their mouths will be sealed shut: If someone wants to revile or insult them, his mouth will seek itself shut. This shows how people who revile others with harsh words will come to reason, relent and stop.
If someone wants to speak up and revile people. If someone “wants to revile or insult them, his mouth will seal itself shut.” This is because people who want to revile others must have an opportunity in order to do so. They need actual events. Scolding people without basis is like “throwing dust into the wind”.
“The dust does not reach others but is blown back on ourselves.” In the Sutra of 42 Chapters, there is a chapter on this. There is a person who grabs sand and throws it against the wind toward the person in front of them. But when this sand is thrown and the wind blows, the sand does not reach the person in front; Instead it is blown back unto the thrower. So, if we do not provoke or revile others, naturally others will not revile us. Moreover, if someone wants to sander us but our conduct is good, they will not be able to open their mouth to revile us even if they want to. This is because everyone understands others and ourselves. We must understand other people’s actions and understand ourselves. This way, even if we want to scold people we will be unable to do so. So, we must very mindfully engage in spiritual practice. “This shows how people who revile others with harsh words will come to reason, relent and stop.” When people revile us, we should stay silent and let them finish. Things will be fine after they are done. This way we will not go back and forth and insult each other with loud voices and harsh words. This will not happen. So, we should concede to them. Then, even if they want to keep reviling us, they will heavy nothing to say. Their mouths will be sealed shut. So, “[They have] relinquished the knives and sticks inside them.” If we do not harm others with the knives and sticks inside our hearts others will not harm us.
Having relinquished the knives and sticks inside them, they will not be harmed by outside weapons. Having eliminated the poisons within, they will not be harmed by external poisons. This illustrates their transformation of the obstruction of internal anger. Since they are free of internal anger, they will not offend others. Those who wish to revile them maliciously have no grounds to do so, thus their mouths will be sealed shut so that they are unable to revile them. Since people cannot harm, revile or in suit them, wherever they travel, they will have no fear. They will always be free from the obstruction of fear, carefree and at ease, thus they are like the Lion King.
“They will not be harmed by outside weapons.” If we do not harm people, others will not harm us. Having eliminate the poisons within, they will not be harmed by external poisons.“ If we do not have evil and poison thoughts toward others, others will not have poisonous and evil thought toward us. This is “to transform the obstruction of internal anger”. This refers to our own mental transformation.
When it comes to the external state, what is most important is to transform our minds. When we eliminate the poisons of greed and anger within us, we will naturally be at peace both internally and externally. So, “Since they are free of internal anger, they will not offend others.” We have not offended others, so “Those who wish to revile them maliciously have no grounds to do so, thus their mouths will be sealed shut so that they are unable to revile them.” If we do not offend others, they will not offend us. Even if others want to insult us, they “have no grounds to do so”. They will not be able to do it. Naturally, they will keep their mouths closed and will stop reviling us. “Since people cannot harm, revile or in suit them wherever they travel, they will have no fear. They will always be free from the obstruction of fear, carefree and at ease, thus they are like the Lion King.”
We already know this. “Since people cannot harm them,” since people cannot insult us and have no reason to harm us, we can be at ease. We will be peaceful, joyful and at ease. Wherever we travel, “[We] will have no fear.” We will have none. So, wherever we go, we will not be afraid. Although we have no fear, we should still be cautious. However, because we do not harm others, other people will not harm us. Then our minds can be free and at ease. So, “They will always be free from the obstruction of fear.” We will not be afraid. If we do evil deeds or form enmity with others, we must be very cautious even when walking outside. But if we do not form any sort of entanglement with other people, we will naturally be completely at ease. We will not have any obstructions of fear. We will not have any of this. So, [we can be] “carefree and at ease, thus [we] are like the Lion King.” This is the king of all beasts. He can walk among all beasts without obstructions.
In the following sutra passage, [it says,] “They will roam fearlessly like the Lion King. Their wisdom is radiant like the shining of the sun.”
Roaming freely like the Lion King who roams fearlessly means traveling to transform the world. “They will be free of fear and dread just like the king of beasts, who is mighty and courageous.” Even when he walks slowly, he is still very mighty.
They will roam fearlessly like the Lion King: When they travel to transform the world, they will be free of fear and dread, just like the king of beasts who is mighty and courageous. This is their transformation of the obstruction of anger into peace and joy.
They will be like the king of all beasts. He walks slowly, but all the many beasts avoid him. He is very peaceful, at ease and without fears. So, [they will be] “just like the king of beasts, who is mighty.” He is very mighty and courageous. This is “their transformation of the obstruction of anger into peace and joy.” If we can eliminate these obstructions of anger and rage, our bodies and minds will be very peaceful, very at ease and very joyful.
“Their wisdom is radiant like the shining of the sun.” This means “their wisdom is bright and clear, its light shining everywhere like the sun in the sky, casting no shadow.”
This is to transform obstructions of ignorance into wisdom. This is just like wisdom. It is like when, at noon, the sun is in the middle of the sky. It illuminates everything so that nothing casts a shadow. The light is neither slightly east nor slightly west. If it is a little bit to the east, there will be a shadow on the west side. If it is a bit to the west, there will be a shadow on the east side. If the sun is in the middle of the sky, naturally the shadow it casts will not be in the west or the east. Therefore, there will be no shadows to the side. This is wisdom; wisdom does not deviate. It is radiant and non-deviating. This is the direction of our spiritual cultivation. “Their wisdom is radiant like the shining of the sun.” This is to transform the obstructions of ignorance into wisdom. So, “Ignorance can obstruct wisdom.”
Ignorance can obstruct wisdom. Now that they have transformed their ignorance, their wisdom is bright, clear and radiant, and its light shines like the sun. This illustrates how they were able to transform the obstruction of ignorance.
Ignorance comes to obstruct wisdom. This means that our nature of True Suchness is enshrouded by ignorance. It is the same principle. Ignorance enshrouds our nature of True Suchness, while delusion enshrouds and obstructs our wisdom. So, we must eliminate ignorance. When our nature of True Suchness surfaces, naturally, our wisdom will be radiant. So, “Now that they have transformed their ignorance, their wisdom is bright, clear and radiant.” Its light shines like the sun. ”This illustrates how they were able to transform the obstruction of ignorance.” This is how ignorance obstructs us. Because we have thoughts of ignorance, we get angry easily. We have anger, but where did it come from? It came from greed and desires. Because we are greedy but cannot obtain something, we lose our temper and get angry. We lose our temper when things do not go our way. So, because of all this, there are so many afflictions. They all come from ignorance. Because we are ignorant, we are insatiably greedy. Because we are insatiably greedy, we have anger. The combination of these three is very toxic. They are like arrows or knives that hurt people. Not only will they hurt others, they also hurt ourselves.
So, we ourselves must be very mindful in eliminating greed, anger and ignorance and of course, arrogance and doubt. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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