Explanations by Master Cheng-Yan
Subject: Constantly Taking Joy in Profound Wisdom (常樂深智 一心精進)
Date: November.30.2018
“Bodhisattvas use impartial wisdom to verify the principles of the Dharma-realms. The principles and matters are connected harmoniously without any obstructions. Bodhisattvas’ minds are free of the net of doubts. They realize cessation, practice the path and are pure and clean. Their wisdom is unobstructed by external states.”
We must be mindful in seeking to comprehend [this]! In life, we always need a purpose. This purpose gives the direction for our life. How much time do we have in one lifetime? We do not have much time! In particular, when it comes to encountering the principles regarding the right direction for our lives, how much time do we have to receive them? Once we receive them, how much time do we have to put them into practice and give of ourselves? Time is truly very short. Within this fleeting time, this short lifetime, when causes and conditions come together, this is something truly precious. So, we must earnestly seize time. With body and mind, we must head in the right direction. When we can do this, we can move toward the Bodhisattva-path, inch by inch with our hearts and love. On this road of causes and conditions, we must earnestly seize the opportunity to put [the teachings] into practice. This is called the Bodhisattva-path, actualizing all Bodhisattva-practices.
In the world, among the countless types of suffering, the truth of suffering and its principles can never be completely explained. We can see this tangible suffering through its appearances. When our eyes encounter it, [we think], “How can these people be so unfortunate?” Truly, they are suffering! The tangible suffering that we can see, suffering that we can feel, is truly suffering. There is also [suffering] we cannot see. The type of suffering that we cannot see is the suffering of the mind, the torment from afflictions and a deviation in direction. People who are lost do not know what they are doing throughout the day. They are not aware of what they think about or which path to take. Their entire mind is filled with afflictions; they cannot sort them out or clearly express them. There are many, many [such afflictions] which we cannot tell from the surface. With this kind of unbearable suffering, how can we help them? There are many such instances.
In summary, there are countless different types of suffering in the world. So, for our sakes, the Buddha specifically paved a path so that we can see [suffering]. We can experience this suffering, and we can put [the teachings] into action to help and connect with them. This kind of wisdom and this kind of direction is of course called the Bodhisattva-path. [This path] opens up our wisdom so that we can understand how to [lead our lives] and what to do. This is something we should really treasure. This is very precious Dharma in our lives, because it gives us these perspectives and helps us learn this method. To help others is most joyful, peaceful and free. So, we must earnestly cherish this and be mindful. “Bodhisattvas use impartial wisdom.” We are already walking on the Bodhisattva-path. As we walk on this Bodhisattva-path, the wisdom we utilize every day has probably become clear to everyone recently. There are “the Four Wisdoms”. Do we know what “the Four Wisdoms” are?
[They are] “all-accomplishing wisdom, profound discerning wisdom, universal equality wisdom” and “great perfect mirror wisdom.”
Since hearing about these, in our daily lives and in the environments that we encounter, have we thought about them? Have we considered them? Have we thought about what wisdom we use when encountering things? Do we still remember them? [There is] “all-accomplishing wisdom”. For the things that we encounter, how do we differentiate them? There are red, greed, black and white things. We have encountered things of all forms and colors. Be it something hot, cold or so on, hard or soft, we have encountered them all. Regarding these things, how can we sort them in a very neat manner so that we can utilize them where we want to?
For example, right now, at this moment, there is a group of people in [the kitchen] making breakfast. They must come into contact with things. Are they hot or cold? Are they savory or sweet? Are the plates round, and are the pots deep? How should the utensils be used on the table? This is a matter of “all-accomplishing wisdom”. They use the things that they encounter and arrange them so that so many of us can utilize them. Is this not “all-accomplishing wisdom”? In our daily lives and through our actions, we have experienced and comprehended it. All-accomplishing wisdom“ is not a very profound thing. In our daily lives, we must apply it. We utilize this wisdom to help us finish our work and we use it in our interactions with people. Should we use a strict attitude or should we use a gentle attitude? Should we use soft and gentle words toward others, or should we use words that are more urgent and more direct? How should we accord to people and matters when we utter sounds? In terms of expressions, how should we interact with others with our voices and expressions? This is also “all-accomplishing wisdom”. How to utilize everything just right and how we should deal with matters is all a matter of [all-accomplishing wisdom]. When applying “all-accomplishing wisdom,” what other wisdoms must we apply to reach a harmonious outcome? [We need] “profound discerning wisdom”. Indeed, depending on the people [we meet], we must use different methods to talk to them. What matter is it? Is it major or minor? Is it far or near? Is the issue severe or not? Is it subtle or small? We must apply “profound discerning wisdom” toward those people who come, so we know how to interact with them and how to proceed. For matters to truly reach a harmonious outcome, we must earnestly and profoundly discern.
[Besides] “profound discerning wisdom,” we also need a view of impartiality. People should never discriminate based on race. What we need for there to be peace among people is impartiality. For there to be peace among nations, similarly, there must be equality, reasonability and so on. So, we must certainly have “universal equality wisdom”. We must exercise this. All interpersonal conflicts come from the [discrimination] of various appearances in the world. Spiritual suffering comes from a lack of impartiality in our view or from a lack of profound discernment. These lead to suffering in the world, manmade calamities and disasters. On a large scale, this affects the whole world, while on a small scale, it affects interpersonal conflicts. This is why we must be very mindful. In our environment, we must be able to comprehend and use [the Dharma]. The Dharma must be inseparable from our practice.
The Bodhisattvas’ impartial wisdom encompasses all these matters. Only then can we peacefully get along with each other. If we can do this, then [we will have] “great perfect mirror wisdom”. This mirror is very clear. There is no suffering we cannot see because everything is completely reflected in the mirror. Even if in people’s hearts they carry some kind of confusion or suffering, as long as we mindfully teach and guide them and mindfully seek to comprehend their suffering, naturally, we can relieve their suffering. Their hearts will gradually open up, and they can find their way out. This is why we must use [our wisdom]. It is good for us and good for others. These “Four Wisdoms” are very important. They are the essence of walking the Bodhisattva-path. So, “bodhisattvas use impartial wisdom to verify the principles of the Dharma-realms”. If we are clear about all these matters and we use [this wisdom] in our hearts and in our daily lives, then no matter what we encounter and experience, we can verify the Dharma with it. The Buddha-Dharma and worldly phenomena in life are of one essence. If we can be unhindered on this path, then we will have no obstructions.
So, we “verify the principles of the Dharma-realms”. The worldly phenomena and world-transcending teachings naturally and harmoniously converge through their principles. So, “The principles and matters are connected harmoniously without any obstructions. “The principles” refers to the Buddha-Dharma. “Matters” are worldly matters. Worldly matters are complicated, with very intricate principles. If we can connect them harmoniously, then we will not have any obstructions. This is how “Bodhisattvas’ minds are free of the net of doubts”. Bodhisattvas’ minds are free of doubts. [They are] completely clear. This is because thoroughly understand the principles and are completely clear on matters and things. Thus, Bodhisattvas’ minds are free of doubts. They already understand the principles clearly and are not confused when it comes to worldly matters. [They are] very clear on how to do things and the order in which they should do them. They are very clear on this. So, naturally, [they] can “realize cessation, practice the path and be pure and clean. They realize cessation, practice the path and are pure and clean.” [They] can thoroughly understand the principles taught by the Buddha, suffering, causation, cessation and the Path; they can very clearly understand them. When we are clear about the principles, we can engage in spiritual practice and walk on this path without obstructions. Moreover, while being on the path among people, we will never be affected or defiled by the afflictions and ignorance among people. Our minds will still be pure and clean, very pure. “Their wisdom is unobstructed by external states”. This wisdom is in no way obstructed by the external states in this world. Since they have this kind of wisdom, we say that “They realize cessation”. We just discussed this before. “[Their] minds are free of the net of doubts. Bodhisattvas’ minds are free of the net of doubts. They distance themselves from confusion. The minds of Bodhisattvas are very upright, so they do not deviate at all on this path. They walk this path very steadily.
When our minds are free of the net of doubts, we distance ourselves from distortions. We recognize suffering, eliminate causation, realize cessation and practice the Path. Precepts, Samadhi and wisdom must converge so we will be pure and clean without attachments. When we contemplate the world as a dream or illusion and contemplate the Dharma-realms as continuously and harmoniously connected, this is known as “wisdom”.
“We recognize suffering and eliminate causation”. The Buddha told us about worldly suffering, about the truth of suffering. We completely understand the principle of “suffering”. We understand that it is due to “causation”, which means the accumulation of much ignorance, greed, anger and delusions. These perspectives and thinking have brought along the effects of suffering. We now know this, so “We recognize suffering and eliminate causation”. We eliminate these arrays of discursive thoughts, these many ignorant and distracted thoughts. Then naturally we will attain “cessation”. There is suffering, causation and cessation, so in order to cease all this suffering, we engage in spiritual practice. So, we “realize cessation and practice the Path”. We know that we must eliminate causation and suffering. Therefore, we must learn the path. We must know the principles. So, we must have very clear understanding.
Therefore, we need “precepts, Samadhi and wisdom”. We must bring together “precepts, Samadhi and wisdom” and combine them. We must combine precepts, Samadhi and wisdom. Then naturally we can “be pure and clean without attachments”. If we can do this, then in our minds, we can completely eliminate the net of doubts. Since our minds are free of attachments and we do not have the slightest greed or craving, naturally we are free of doubts. Since there is no greed, how could there be doubt? We must eliminate our thoughts of greed and afflictions. If we eliminate greed, then we will have eliminated ignorance. Thus, we will be free of attachments or doubts. So, “We contemplate the world as a dream or illusion”. The world is like a dream. So, in the Chapter on the Practice of Bringing Peace and Joy, the Buddha tells us that we should cultivate [good] habitual tendencies. We need to truly and earnestly do good deeds. Every thought we give rise to should be virtuous. Every word we speak should be virtuous. We must train our body, speech and mind well so that during the day, we are always speaking kind words, doing good deeds and forming good thoughts. Even when we are sleeping at night, we will also be doing good deeds and walk the Bodhisattva-path. Even then, we will still be engaging in spiritual practice and making great vows. In the Chapter on the Practice of Bringing Peace and Joy, the later section has already told us that even in our dreams, we are expounding the Dharma. Even when dreaming, we are walking the Bodhisattva-path. This is why we must continuously train ourselves. Although life is short and just like a dream, we want this dream to be a very beautiful dream. We want the dream to be very joyful, free of fear and free of afflictions. This state that is like a dream and illusion is something we must clearly understand.
So, “[We] contemplate the Dharma-realms as continuously and harmoniously connected”. Although we are in the Dharma-realms, we have certainly connected them harmoniously. We always combine our body, speech and mind, our vows and our practice as one. They are all pure and free of attachments. We still combine precepts, Samadhi and wisdom all together. In this way, we are connected, “continuously and harmoniously connected”. The Dharma is always in our body and mind. When we put it into practice without rest, this is called “wisdom”. This is all very important so please everyone be very mindful.
This is fundamental to the state of mind of all Buddhas and Bodhisattvas throughout their spiritual practice, so we must be very mindful of this foundation.
The previous sutra passage states, “Ajita, these good men take no joy in speaking among the multitudes. They always take joy in tranquil places, where they practice earnestly and advance diligently without every resting”.
This is the previous passage Sakyamuni Buddha told Maitreya Bodhisattva that these Bodhisattvas, in usual times, do not wish to speak empty words among many people. They wish for their every word to be true. So, they are not showing off their eloquence and debating skills. No. they do not show off their clever words or eloquence, not at all. Every sentence they speak are true words. they do not like to speak like this to the crowd. So, they have to avoid gossip. However, they still go among people. Being among people, they do not wish to just keep speaking. Instead, they wish to put [the teachings] into practice. So, “They always take joy in tranquil places”. They practice quietly, so the scene of their minds is always very pure and not noisy. Although they are among people, their minds are very tranquil. Their spiritual training grounds are tranquil. No matter how noisy their surroundings are, their minds always remain in tranquility. Their single-minded resolve is to “practice earnestly and advance diligently”. These Bodhisattvas have never taken a break. Whether [they are in] a quiet place without people or they go among people, their spiritual training grounds are the same; they are “tranquil places”. These are the precepts, Samadhi and wisdom of Bodhisattvas. Those who practice actualizing the Six Paramitas in all actions are Great Bodhisattvas.
The next sutra passage states, “Nor do they remain at the stage of relying on the Human or Heavenly Being Vehicles. They constantly take joy in profound wisdom and are without any obstructions. They also take joy in the teachings of all Buddhas, advancing wholeheartedly and diligently to seek unsurpassed wisdom”.
Nor do they remain at the stage of relying on the Human or heavenly Being Vehicles. They are not in the Human or Heavenly [Vehicles]. This means that “they [do not] remain at the stage of “relaying on the Human or Heavenly Being Vehicles. We do not engage in spiritual practice with the goal of being reborn in the heaven realm, no! to engage in the Heavenly [Vehicle] practices, the Buddha taught us the Dharma of the “Ten Good Deeds”. The Five Precepts help us maintain the human form. The Ten Good Deeds help us be reborn in heaven. So, we must uphold the Five Precepts not to fall into the Three Evil Realms. We have discussed this in the past. Although time is very long in the heavens, where both lifespan and [the time to enjoy] pleasures are long, we must know that our enjoyment is based on the blessings we created. In heaven, there will also be a time when our lifespan comes to an end. When life ends in the heaven realm, the “Five Forms of Decay” will appear. In heaven, there are the Five Forms of Decay. When the Five Forms of Decay manifest there is also unspeakable suffering. At that time, we will likewise fall into the human realm or the Three Evil Realms. So, this is why we have said that the Ten Good Deeds [allow us] to be born into the human realms. We do not advocate being reborn in the heaven realm. If is best to maintain a human form. With our human form, we must continue to nurture our consciousness. We must not forget about the Buddha-Dharma. [We must] wholeheartedly seek the Buddha-Dharma. Then in our next life, we will still pursue the Buddha-Dharma. We must not lose the principles, nor lose [the mind] that forms aspirations and makes vows. We must always continue to walk on the Bodhisattva-path. “Bodhisattvas arise because of suffering sentient beings.” There is so much suffering among the myriad sentient beings; this is why we need Bodhisattvas in the world. The goal of Bodhisattvas is to go toward the great path of enlightenment. To save and relieve sentient beings is actually to save our own spirit and mind, it lets us understand our awakened nature which is equal to the Buddha’s and also one with the universe. This is what we have forever; it is our foundation. So, we should “not remain at the stage of relying on the Human or Heavenly Being Vehicles”. We do not want to practice the Human or Heavenly Being Vehicles. What we want to practice is the Bodhisattva-path. Thus, they abide in relying on the Buddha Vehicle.
Nor do they remain at the stage of relying on the Human or Heavenly Being Vehicles: Not remaining at the stage of relying on the Human or Heavenly Being Vehicles means they do not abide in the stage of relying on the Human or Heavenly Being Vehicles. Thus, they abide in relying on the Buddha Vehicle. Also, not abiding in relying in relying on thr Human or Heavenly Being Vehicles means they abide in the empty space below. Those in the human realm often become stagnant. Those in the heaven realm abide in pure blessings. Not relying on the Human or Heavenly [Vehicles] clearly represents that they abide in the meaning of emptiness of the Middle Way.
When we walk the Bodhisattva-path, our direction is to reach great enlightenment and comprehension become one with the universe. This great enlightenment, great realization and great awakening is our direction. So, these Bodhisattvas’ goal is to “not remain at the stage of relying on the Human or Heavenly Being Vehicles”. They do not want to practice the Dharma of the Human and Heavenly [Vehicles]. What they want to practice is the Buddha-Dharma and the path to Buddhahood.
Also “[They do] not remain at the stage of relying on the Human or Heavenly Being Vehicles”. Where do they abide then? In the sutra passages, we see that they “abide [in the empty space] below. They abide in the empty space below. Everyone should still remember [this part]. People often remain stagnant in wanting to abide in the heaven realm and indulge in pure blessings. To be in the heaven realm means to continuously indulge in pleasures. Day and night, [they] listen to song and dance. [They] listen to singing, watch dancing and enjoy material things. It is actually very boring. These are the human and heaven realms. This is all there is, it is very simple. [They heaven realm] has very long lifespans. However, such enjoyment is tiring. They are probably becoming tired of it. This kind of life is not what we want.
So, Bodhisattvas do not seek to be reborn into the heaven realm. They abide in this world, in the empty space below, meaning that abide in the Middle Way. The Middle Way means that we are not attached to either emptiness or existence to be born into the heaven realm is “existence”. Being able to enjoy[pleasures] is “existence” “I want to create blessings, so I can enjoy heavenly blessings in the future”. This is to be attached to existence. We must also not be attached to emptiness which is saying, “Since everything is empty, whatever I do is of no use. When people think that spiritual practice is all about the mind and they think there is no need for any etiquette, this is being biased, it is also an affliction. This is not the case. The “emptiness” taught by the Buddha means that we should not be attached. Any afflictions we have are like dreams and illusions. Life is painfully short, so we should not take issue over things. If we do not issue over things, then “the mind is without hindrances; there are no hindrances”. Our minds will be pure, peaceful and at ease. This is how [we attain] emptiness. What we want to practice is to put our mind into [realizing] wondrous existence. Wondrous existence is the Dharma, the intrinsic nature of true awakening and the sense of ease and freedom that we attain when we comprehend the principles. With this Dharma-joy and stillness in our minds, we will not be affected by the afflictions of the people around us that come to disturb our minds. This is to take joy in quiet places, meaning quiet places in our minds. This pure state is wondrous existence in true emptiness. While we are in hectic and chaotic surroundings our minds still remain peaceful and at ease. This is true mastery, it is a very subtle and wondrous state.
So, this is what we want [to achieve]. So, “They constantly take joy in profound wisdom and are without any obstructions.
They constantly take joy in profound wisdom and are without any obstructions: They always take joy in and aspire to seek Buddha-wisdom. they constantly cultivate extremely profound wisdom. they contemplate phenomena as empty and still, and they are without any obstructions.
We should not be attached to either emptiness or existence. [We do not attach to] material existence or the emptiness of etiquette. As for the emptiness of interpersonal conflicts, we should set them aside. All in all, when it comes to “emptiness” and “existence,” we must be very clear. We must abide in the Middle Way. The principle of the Middle Way is very important. Not attached to emptiness or existence, we take the Middle Way. If we can do this, then we naturally will have “joy”. “They constantly take joy in profound wisdom”.
To take joy means to be happy. Their joy is the Dharma-joy that comes from the deepest part of their hearts. “Meditative” describes concentration, a kind of tranquil contemplation, which is very profound. We have discussed this in the past. “To take joy in profound wisdom” is very joyful. So, nothing will come to obstruct our minds. In this way, our spiritual aspirations are firm, and we are free of obstructions. We will definitely not be obstructed by anything. This sort of “taking joy” is all about “aspiring to seek Buddha-wisdom”. So, “They constantly cultivate extremely profound wisdom”. Buddha-wisdom is extremely profound. It is an infinitely, extremely profound wisdom. Wisdom is composed of “discerning wisdom” and “impartial wisdom”. We all know this. “They contemplate phenomena as empty and still, and they are without any obstructions”. The Dharma that we see is truly “tranquil and clear, with vows as vast as the universe”. To return to emptiness, true emptiness and to return to the joy of wondrous existence is the state that we want to pursue. So, “They also take joy in the teachings of all Buddhas”.
They also take joy in the teachings of all Buddhas, advancing wholeheartedly and diligently to seek unsurpassed wisdom: The teachings of all Buddhas have discarded the Three Vehicles. So, they only take joy in the One Vehicle Dharma obtained by the Buddhas. They also have this one aspiration and have no other thoughts. They advance diligently to seek the Buddha’s unsurpassed wisdom.
These Bodhisattvas are like this, very joyful. They rejoice in the path that all Buddhas share. The current Sakyamuni Buddha, Many Treasures Buddha and the countless Buddhas of the past all share the same path. So, “They also take joy in the teachings of all Buddhas, advancing wholeheartedly and diligently to seek unsurpassed wisdom”. Since the Dharma of all Buddhas is the same, there is no other way but to be diligent. So, we must be advance diligently. Only by being diligent can we gain attainment. This is where we need to put in our efforts. So, “All Buddhas have discarded the Three Vehicles”. There is just one path. There are not three paths; there is only one. The three become one. For instance, the Hearer and Solitary Realizer Vehicles are just a means to guide us. They finally return to becoming Bodhisattvas. The goal of Bodhisattvas is [to reach] the state of Buddhahood.
So, once the Three Vehicles are discarded, they directly arrive at the state of the Buddha. This is the goal that everyone should have. This is “advancing wholeheartedly and diligently,” which is to have [the mentality] that we must attain Buddhahood. We must make such vows throughout lifetime after lifetime. So, “They only take joy in the One Vehicle Dharma obtained by the Buddhas”.
What we should practice is the state that the Buddha attained. We must also attain it; this is our goal. “They always have this one aspiration and have no other thoughts”. This is all there is. They always have this one mind. This means that even for a very long time into the future, they need no further considerations. This is their sole aspiration. This is what all Bodhisattvas, since a very long time ago, have practiced and accomplished. Right now, they have revealed it to everyone. These Bodhisattvas, from the time they formed aspirations, “always had this one aspiration”. This is to seize the moment, [seize] the aspiration they made in that instant and [uphold it] for a long time, all the way. They have no other discursive thoughts. They came all this way with this sole aspiration. They “advance diligently to seek unsurpassed wisdom”. This was how they constantly and diligently sought unsurpassed wisdom.
This is what we need to be very mindful about. We must be wholehearted in our effort to be mindful on the right path. We must go from the state of ordinary beings to the state of Buddhahood. Through listening to the Buddha’s voice, we take the Dharma into our hearts. We must understand [the Dharma] through this voice. So, we must “wholeheartedly practice this Right Path and the Practices to Enlightenment”. This is to help us grow.
This means they wholeheartedly practice this Right Path and the Practices to Enlightenment. If their root of diligence grows, they can eliminate indolence from their body and mind and accomplish the world-transcending Dharma. This is known as “diligence”.
We also have the 37 Practices to Enlightenment. I have always told everyone that the 37 Practices to Enlightenment is the foundation of our spiritual practice. Its every phrase guides the direction of our minds. These 37 Practices to Enlightenment are what we must truly be mindful [to learn]. “Their root of diligence grows” refers to the Five Spiritual Roots and Powers in the 37 Practices to Enlightenment. Regarding this Dharma and each of these terms, if we earnestly put our mind to them, then we are able to comprehend them.
This is to “eliminate indolence from our body and mind”. When we apply the Dharma from the 37 Practices to Enlightenment in our minds, we “can eliminate indolence from our body and mind”. Our minds will not dare to be indolent and with our body, we will not dare take a rest from virtuous actions. It will make us very joyful to be able to put it into practice like this. So, to “accomplish the world-transcending Dharma” means that we can, one by one, practice [the teachings] in accord with Bodhisattvas’ conduct and demeanor, complete each practice and “actualize the Six Paramitas in all actions”. Then, we can be very steadfast in our practice and succeed in all endeavors. All the things we should do, we have done without deviation. “To succeed in all endeavors” is world-transcending Dharma.
“Bodhisattvas arise because of suffering sentient beings”. All that we should do benefits sentient beings, and the words that we should say also benefits sentient beings; in this way, we will succeed in all that we do. So, this is true diligence. This is diligence.
There are “the Three Vehicles”. What are “The Three Vehicles”? The Three Vehicles: the Hearer Vehicle, the Solitary Realizer Vehicle and the Bodhisattva Vehicle. First of the Three Vehicles: The Hearer Vehicle. This refers to those who listen to the Tathagata’s teachings and awaken to the principle of the Four Noble Truths to attain Arhatship.
Hearers are those who listen to the Dharma. When the Buddha began to expound the Dharma, He needed to speak, to talk. Those who could awaken were those who mindfully listened and took the Dharma to heart. As for the principles of suffering, causation, cessation and the Path, they knew and thoroughly understood them. The Buddha taught the Four Noble Truths three times in Deer Park, and the five Bhiksus comprehended and realized the path. From that point on, this Dharma has been present in the world. Everyone who engages in spiritual practice must seek to comprehend the principles in the Four Noble Truths. What about Solitary Realizers?
Second of the Three Vehicles: The Solitary Realizer Vehicle. This refers to those who make use of conditions to observe the principle of impermanence, awaken to the 12 Links of Cyclic Existence and attain the fruit of Pratyekabuddhas.
For Solitary Realizers, over a very long time, as long as the age of heaven and earth, they have clearly listened to the Dharma in their past lives and remembered it. So I often tell everyone that we must listen to the Dharma and engrave it into our minds. We must constantly remember it so that it becomes a seed in our consciousness. We will then carry these memories into our future lifetimes. This storehouse consciousness certainly follows us as we come [to the world]. “The only thing we take with us when we die is karma.” This karma, our karmic consciousness, is called “the storehouse consciousness.” As for the storehouse consciousness, after we create [karma] regularly, this essence of our memory will remain and follow us [to our next life]. In that lifetime, if [Solitary Realizers] do not have the karmic conditions to meet the Buddha or hear the Buddha teach the Dharma in person, they can still, from their memories, perspectives and thinking, perceive [the Dharma]. “They make use of conditions to observe the principle of impermanence.” Seeing the changing of the four seasons, night and day, sunrise and sunset and the rising and setting of the moon, as time and states pass by, they will naturally contemplate [the Dharma]. Seeing birth, aging, illness and death in life, the process from birth to old age, naturally, they will mindfully seek the principles. It is through these states that they comprehend the 12 Links of Cyclic Existence. Therefore, they can “attain the fruit of Pratyekabuddhas.” This is the Second Vehicle. The Second Vehicle is Solitary Realizers. They themselves have the Dharma, and through these [external] states, they can comprehend its principles.
The Third [Vehicle] is the Great Vehicle. The Great Vehicle is the Bodhisattva Vehicle.
Third of the Three Vehicles: The Great Vehicle, also known as the Bodhisattva Vehicle. This refers to those who, for countless kalpas, have practiced the Six Paramitas to attain unsurpassed Bodhi.
Practicing the Bodhisattva Vehicle must come from many lifetimes [of cultivation]. They are born with a very pure nature of mind, and their wisdom is very clear. They are very clear on the principles and are not tempted by the chaos of the world. In their entire life, their minds continue to tend toward the virtuous Dharma. Throughout lifetime after lifetime, they connect with suffering sentient beings. For countless kalpas, they have been practicing the Six Paramitas. The Bodhisattva-practice, the Bodhisattva Way, is infinite. It is to ”actualize the Six Paramitas in all actions.” Very naturally, they are replete with precepts, Samadhi and wisdom. Giving, precepts, patience, diligence, Samadhi and wisdom are all remembered by them. They have this wisdom and behavior. They are not lacking in the Buddha-Dharma, but they still continuously “seek the Dharma and transform others.” [Those who] seek the Buddha-Dharma and transform sentient beings are Bodhisattvas. In this way, the Buddha-Dharma is in the world. Some people hear it from afar and will be moved to awaken. For some, as soon as they encounter it, they make great aspirations and form great vows.
Everyone, this is the way our mind is. The most important thing in learning the Buddha-Dharma is to earnestly seek wisdom. [We must seek] wisdom that is equal to the Buddha’s and the state that is equal to the Buddha’s. Of course, we must very clearly understand this mental process. From what we hear, in our mind and in our daily lives, whether light and small actions or the great actions that have global effects, in any major or minor matters, we must continuously gather the Dharma together. We must concentrate the Dharma of precepts, Samadhi and wisdom. Be it the Four Practices of Bringing Peace and Joy or the Four Wisdoms, we can regularly connect them to our daily lives. Of course, this all depends on us. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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