Explanations by Master Cheng-Yan
Subject: Dharma Teachers Peacefully Abide in Compassion (說法之人 安住悲憫)
Date: August.06.2019
“The five ways that the Tathagata uses to teach the Dharma,” [refer to] the five methods the Buddha used when He came to the world to teach the Dharma.
The five ways that the Tathagata uses to teach the Dharma: 1. Speech 2. According to capabilities 3. Skillful means 4. Dharma-doors 5. Great compassion.
The first way is “speech,” which means “using His voice to speak the Dharma.” [When He uses] this method to teach sentient beings the Dharma, sentient beings rejoice and gladly listen. The second way is “according to capabilities”. This means “teaching in accordance with sentient beings’ capabilities to teach the essence of all Dharma.” What kind of capabilities do sentient beings have? [They have either] sharp or dull capabilities. So, the Buddha patiently guided them according to their capabilities. He feared no hardship for the sake of transforming all sentient beings, as He came and went from this world without rest. As sentient beings’ capabilities are not uniform, for lifetime after lifetime, the Buddha had to teach the Dharma according to their capabilities. This was a very laborious task.
1. Speech: He uses His voice to speak the Dharma, and sentient beings listen joyfully. 2. According to capabilities: He accords with sentient beings’ capabilities to teach the essence of all Dharma.
The third way is “skillful means”. This means using skillful means “to teach the Dharma to guide and transform [sentient beings].” Skillful means [refers to how], when the Buddha witnessed the suffering of some sentient beings, [He realized] He could not teach them about [the Four Noble Truths] right away. Although for several days we have been continuously discussing the Buddha’s methods of teaching, overserving sentient beings’ suffering and teaching them [accordingly], at a basic level, this is to help everyone realize how the cause of suffering comes about. This is what the Buddha taught at the beginning. Still, some sentient beings were unable to immediately accept that this world is suffering. They believed that they came to this world for enjoyment and so on. They lived carefree because they had never encountered instances of suffering. Sentient beings like this could not be immediately told that, “[Everything] is suffering!” [These] sentient beings could not comprehend this, so the Buddha, requiring a different method, taught them the Dharma using skillful means in order to transform them. Based on what these people liked, He helped them to see what others were doing so that they will also take initiative to join in. [This made] everyone happy. “You take joy from this activity, and so do I.” In this way, these people joined in. “This activity is great. It turns out we are doing good deeds. Doing good deeds like this is a joy.” Gradually, they began to realize how they were not only happy, but that the work was meaningful, too. [They thought], “This is meaningful. I am joyful, and I am willing to do it. I want to dedicate myself to [this work].” This was another method that He used, not directly telling them about the law of cause and effect or about suffering. Because all sentient beings intrinsically have roots of goodness, He was able to use [these skillful means] to guide people to join in [with others]. By helping them to see how joyful people come together to help others, this made them so happy, so they voluntarily dedicated themselves. I believe that in these times in the world, such a method should be very useful. This is “transformation with Dharma,” which [requires] skillful means. They may not understand everything in the world, but they joyfully participate in [good deeds]. In this way, they will gradually draw near the Dharma to understand it. This is using skillful means to teach the Dharma.
3. Skillful means: He teaches the Dharma using skillful means to guide and transform [sentient beings]. 4. Dharma-doors: He teaches the wondrous Dharma, revealing a direction for [sentient beings] to realize the doors to the goal of liberation.
The fourth way is using Dharma-doors. This means gradually leading people in. No matter what kind of capabilities people have, or what kind of methods we use to guide them, they are gradually led to draw near the Dharma. Then, we slowly begin to use the wondrous Dharma to reveal its direction and explain its meaning to them, and to explain [various] activities to them. “[Do you] see why some people need help? Why does impermanence exist in this world? [It is because] of the causes and conditions which existed in the past.” Gradually, they will go among people and think, “Everyone’s faith inspires my faith. Everyone is so willing to dedicate themselves. When I [join in], I also rejoice. The Dharma I have heard makes sense, so I am beginning to accept the Dharma.” So, for those with average capabilities, this is how they can accept the Dharma’s guidance. This is “revealing a direction.” This is what we do in Tzu Chi. It is also when we observe other’s suffering that we find that they need help [and ask], “Who can come and help out? How can we gather our strength?” Bit by it, we can gradually bring together everyone’s efforts by telling everyone, “These people are in great need of help. We lack the strength [individually], but if we gather a bit of effort from everyone, then we can help people.” This is a simple matter. We do not [say], “We need lots of money to save people.” This is not necessary. “If we simply save a bit of grocery money by buying a little less, it will not affect our meals. Then, we will be able to do good deeds.” In fact, this good deed is [accomplished] quickly. What is accumulated this month produces the causes and conditions for this month. When we began receiving care recipient referrals, there was a senior with no one to care for him. He was already bedridden, and his small dwelling was dilapidated and dirty. The senior was thin and ill, lying on the bed. When we visited him, [we thought], “How pitiable!” Seeing this misery and this state of things is “seeing suffering to recognize our blessings.” This tiny amount of money every day seems trivial. However, when we all pooled our money together, we were able to help this elderly person. Then, [we could say], “I saw it, and I did something about it.” We could also tell everyone about this scene of suffering, “Now that I am doing these things, I feel it is very meaningful. It is only fifty cents a day. What do you think? That is great! Since you are doing it, I should do it, too! I will also” donate fifty cents [a day].” This is how, one by one, we [gain] more members. Tzu Chi started from fifty cents [a day], an amount that did not affect people’s livelihood. It was also not done with a wish for merits when people were in trouble themselves. There were no expectations at all.
In the past, people had expectations, [such as], “If I can attain, [merits], then I will donate.” From the start, we had no expectations. Fifty cents in just a small amount, so everyone was able to give. Moreover, by witnessing suffering, everyone recognized their own blessings. This is how [donations] gradually accumulated. Thus, people were led by causes and conditions to keep doing good deeds. As they kelp serving, they became more joyful. Seeing those in suffering inspired even more compassion in their hearts. Along the way, “Blessings come from the joy we gain through giving.” Everyone should still remember, back in 2003, when I kept telling people that, “Blessings come from the joy we gin through giving, and wisdom is the ease we gain by being understanding.” Gradually, we [will realize], “Oh, there are others who suffer more than me. So, I should earnestly engage in spiritual practice. It is so scary. This is the law of karmic cause and effect.” Without any control of their own, [these people] face such great suffering. We have witnessed it, so naturally we [can see] the law of karmic cause and effect, and we can gradually accept this teaching. Then, we begin to listen to the Dharma.
So, this is “realizing the doors to the goal of liberation.” From patiently guiding people like this to dedicate themselves to charity work, we have already revealed a direction. It was like this in the beginning. It started with [saving] fifty cents [after] seeing those who were suffering and going to serve and help them. We kept guiding people along this path, and everyone gradually came to understand the Buddha-Dharma indirectly. So, “[sentient beings] realize the doors to the goal of liberation.” When we see suffering, [we realize] it is product of causes and conditions. We must be vigilant of our direction. The “door” is our goal, our direction, and we open this door for people to enter. This direction is the right purpose for everyone. So, this is how our way of teaching began. This is how we [formed our school of Buddhism], by “realizing the doors to the goal of liberation.” We have already gained a great understanding through this school of Buddhism.
So, the fifth way is “great compassion.” “H gives rise to great loving-kindness and compassion in every thought, in every moment.”
5.Great compassion: He gives rise to great loving-kindness and compassion in every thought, in every moment. Unwilling to abandon sentient beings, He teaches the Dharam so that they may grow in their wisdom-life as they cultivate and upon it.
This is also what the Buddha taught us, to earnestly care for our thoughts and constantly cherish our minds. In an instant, when a good thought arises and everyone responds to it, we must not let this thought cease. This is a good intention. This good intention [comes from] being reluctant to bear sentient beings’ suffering. When sentient beings suffer, because we have aspired to give of ourselves, naturally our focus will be on what must be done, [and this thought] will carry on continuously. We keep encountering [more] information about suffering sentient beings. When we encounter it, we cannot abandon it? In the Buddha’s lifetime, He taught how we cannot abandon sentient beings. So, now we cannot abandon suffering sentient beings. Feeling for them and not bearing to abandon them are the same. So, “Unwilling to abandon sentient beings, He teaches the Dharma.” We must help sentient beings. “Having relieved them from their suffering, we then expound the Dharam for them.” This is the spirit of the Buddha’s teachings. “So that they may grow in their wisdom-life as they cultivate and uphold it…”. So, “Wisdom is the ease we gain by being understanding.” We start with “the blessings [that] come from the joy we gain through giving.” The Buddha taught us for our sake, to give us a direction for cultivating blessings. This is our goal. His teaching for us is to open our hearts of great compassion. This great loving-kindness and compassion arises instantly, in the space of a single thought. Since we have opened this door to our hearts, when we see suffering, we must keep growing our wisdom. We must learn the Dharma, and we must also go out to do [good deeds]. This is our goal, our school of Buddhism and our religion. This was also the Buddha’s goal in coming to this world and teaching the Dharma in five ways. Remember, the first way is “speech”. To guide and teach people, we must use our speech to speak and appeal to people. So, “He uses His voice to speak the Dharma”. [He gave] all kinds of teachings for sentient beings to hear, rejoice and receive, for only then can we put it into practice through our actions. The second way is “according to capabilities”. [Adapting to] people’s capabilities, we hope that they will do [good deeds, too]. In this world, when we have no suffering or joy, [we can say], “Someone is [suffering]. Come, let’s all joyful [go help]. After doing [good deeds], everyone is joyful. This is how we teach the essence of all Dharma according to sentient beings’ capabilities.
We do not have to wait for great suffering or for people who are very wealthy; we [must] simply go help others. Everyone joyfully [participated]. The third way is “skillful means”. “He teaches the Dharma using skillful means to guide and transform [sentient beings]”. [So], there are all kinds of Dharma-doors. Besides gradually accumulating our own efforts, we can also lead others to do the same. “See, this is how we do it”. When it is their turn, anyone can continue to further guide others. This is one way of passing on the message. One after another, it is always spread widely. The fourth way is “Dharma-doors”. This means teaching the wondrous Dharma by beginning to help people realize that they can enter this Dharma-door. [Once] they can understand the Buddha-Dharma and the law of karmic cause and effect, they can then cultivate blessings and wisdom. [Finally], the fifth method is awakening great compassion, which means not abandoning sentient beings. These are the five methods the Buddha used when He came to this world. Think about it; haven’t we [employed] all five of these methods? [Just as] we have been able to accept each one, time after time, sentient beings can also accept them. When everyone practices them, we can make [our time] in this world meaningful. The Dharma confirms for us that we [must] not deviate in worldly matters. So, we must mindfully seek to comprehend this. There is so much suffering in this world; this world contains [a mix of] joy and suffering. The joy is like heaven; the suffering, like hell. We practice the Bodhisattva-path in this world, so we are able to choose. We see how the world of the wealthy looks and also how the world of hardships looks.
We have previously mentioned that, in hell, sentient beings are suffering, and that we can see [this kind of] hell on Earth. From the charity work that we do in Tzu Chi, from these cases, if we carefully organize [their stories], [aren’t we able to see that] their lives are just like hell? There are many places throughout the world that are like hell on Earth. Be it a natural disaster, a manmade calamity or suffering from birth, there are many cases, where people are simply unable to survive. [Those in] this world who [live] as if in hell, who suffer as if in hell, are numerous.
So, the previous sutra passage say, “Amidst the pain and suffering of the multitudes in hell, there are t he sounds of all kinds of agony. Then there are the sounds of hungry ghosts, driven by their starvation and thirst, seeking food and drink. Then there are the sounds of all the asuras, who dwell along the shores of the great ocean and yell loudly whenever they speak together”.
This should heighten our vigilance. The suffering we see in the world is like this; there are all kinds of agony and suffering. Some are starving, some are in pain from illness. Some have mental [illness] and cannot control themselves, just like the asuras. They accumulate hatred and enmity in this world, shouting when they see people, often fighting and cursing at each other. This world truly contains great suffering. Let us read [the commentary] for this passage.
“Those who cultivate the Bodhisattva-practice must listen extensively so as to fully understand all teachings, whether deviant or correct. We must train our body, speech and mind with the purifying precepts so that we are not misled by deviant paths and always abide peacefully in the Tathagata’s Right Dharma without ever giving up”.
We should know that those who earnestly practice the Bodhisattva Way should listen to the Dharma more [often]. We listen to the Dharma to “fully understand” it. If we listen to the Dharma, we will be clear; we will clearly understand the Right Dharma within all things. We are then able to “train body, speech and mind”. By heightening our vigilance, we will pay attention to keeping our body, speech and mind pure, without any defilement. Once contaminated, we use our body to kill, steal or commit sexual transgressions. And what about our speech? We may speak harshly, or [spread] flattery, lies and gossip. And our mind? [It becomes] greedy, angry and ignorant. This is how we can be contaminated. We must now guard our body, speech and mind well. Then we can uphold the virtuous precepts “so we are not misled by deviant paths”. We must not become lost on paths that we should not take. We must still guard [the precepts] well. So, we “always abide peacefully in the “Tathagata’s Right Dharma without ever giving up”. Thus, we must earnestly safeguard and abide in [Right Dharma], which is the direction we take. So, we must mindfully seek to comprehend this.
So, the following sutra passage says, “In this way, people who teach the Dharma will abide peacefully amidst all this. They will hear these various sounds from afar without damaging their ear-root. Throughout the worlds of the ten directions, birds and beasts cry out to one another. People who teach the Dharma will hear them all from where they are. In this way, people who teach the Dharma will abide peacefully amidst all this. People who teach the Dharma abide in purity and compassion within the stage of patience”. This is called abiding peacefully amidst all this.
We must earnestly be mindful of this sutra passage. So, practicing the virtuous Dharma requires us to earnestly cultivate a heart of loving-kindness. “Upon witnessing how all sentient beings of this world…”. As for all sentient beings in this world, we must seek to understand them. “Sentient” here means that they are living. “Sentient” here means that they are living. Living beings, whether they are humans or animals, are all “sentient”. These sentient beings are deluded. We have come to this world, heard the Buddha-Dharma and understood that sentient beings in this world are suffering. We already know all this, so we safeguard the karma of body, speech and mind. By receiving the Buddha’s teachings, our minds are able to peacefully abide. Peacefully abiding, when we face all beings, we give rise to compassion in our minds. When we see those who are suffering, we open our hearts and seek to save them all; we work hard to think of a way to help them. Even after “relieving them from their suffering, we must also expound the Dharma for them” so that they are able to peacefully abide in body and mind. Abiding in a place of peace and joy [means] we help them find peace and joy.
The peacefully abide in an impartial, compassionate state of mind. Upon witnessing how all sentient beings of this world suffer, they seek to save them all, helping them to abide in a safe, stable and joyful refuge.
This is like how, in 2009, the [rain] from Typhoon Morakot brought severe flooding to Pingtung and Kaohsiung. During that time, Tzu Chi volunteers mobilized and overcame many difficulties. The mountain had completely collapsed, and the death toll was incalculable. At the time, we thought that, since this mountain had been devastated [several times already], it had reached a point of crisis. The mountain was no longer habitable, so we could only encourage people to [relocate]. Where would they live? We needed to quickly build [housing for them]. So, the government and Tzu Chi quickly [went to work]. The government provided land, while we quickly drew up plants for them and began construction. Within 88 days, they were able to move into the new housing. This [gave them] a refuge in which to abide safely. Because they were suffering, we “sought to save them all”. We helped all of these people to have a safe place to live. We also had to patiently convince them to come down [from their homeland in the mountains]. When I speak of my last visit to Kaohsiung, it almost feels like we are at that site now. That is how shocking it was. The people we saw there were like those in hell seeking an exit but finding none; it was a very tragic and miserable state. The volunteers urged them, “You are suffering so much; come down from the mountain and live here”. Even that took a lot of persuasion. However, [the volunteers] were experienced, so no matter how difficult it was, [they] were very willing to help. “Seeing them suffer, they seek to save them all, helping them to abide in a safe, stable and joyful refuge”.
Reading this passage now, I am suddenly reminded of that time. So, in opening this path, this school of Buddhism, this is our goal, we must all follow [this path].
So, as the sutra passage says, “[They] hear these various sound from afar without damaging their ear-root”.
They will hear these various sounds from afar without damaging their ear-root: They will hear all sounds far and near as pleasing to the ear, and their ear-root will not be damaged. If, from afar, they hear the unwholesome sounds of the four evils [of speech], their right mindfulness will grow even firmer, and their ear-root will not be damaged.
During that period of flooding in Kaohsiung and Pingtung’s mountains, not only were people from there saving others, there were people from Taipei, Taichung and even abroad who also helped. As soon as they heard the news, they rushed south from northern and central Taiwan. That reminds me of another scene. The freeway was lined with heavy equipment and construction vehicles. There were dozens of them that continuously traveled from northern and central Taiwan, in a huge convoy along this road with Tzu Chi Kaohslung’s banner, to conduct the reconstruction of the flooded areas of Kaohsuiung and Pingtung. They looked so magnificent and dignified. The entire freeway was full of Tzu Chi’s fleet of heavy equipment and construction vehicles continuously making their way south. Even those from far away who heard about it mobilized to join in, as well, hearing it, their ear-root was not damaged, and their compassionate hearts were inspired It is with this compassion that, upon hearing about it and awakening compassion everyone came together and set out [to help].
So, [when] “they hear these various sounds from afar of sentient beings suffering, their ear-root will not be damaged”. When they hear it, they will quickly take action. So, our Six Roots work together. We hear and are able to take action with our body; then, we begin to use our thoughts to advance. This is the merit and virtue of hearing with our ear-root. It will not be damaged, and it will create merit and virtue. So, “They will hear all sounds far and near as pleasing to the ear”. Even if the disaster is abroad, it makes no difference. For example, in 2019 in Myanmar, we distributed rice seeds. Additionally, our medical teams with doctors from Taiwan, the Philippines and Vietnam traveled to Vietnam’s blind village. Why are there so many blind people. In that village? We had to give free clinics to investigate. Besides providing treatments, we also had to find out how to prevent this. What are the causes and conditions of this place that cause people born there to gradually lose their sight? What is the reason? We had to investigate this. So, our medical and charity missions have now spread to even more countries abroad, including teams in Vietnam and Myanmar. This is hearing sounds from afar as pleasing to the ear. Thus, “their ear-root will not be damaged”. It is not only damaged, but it also spreads. So, “If from afar, they hear the unwholesome sounds of the four evils [of speech], their right mindfulness will grow even firmer, and their ear-root will not be damaged”. We hear so many sounds in this world; what can we do? Listening again, it sounds like an asura, [for] the habitual greed, anger and ignorance of sentient beings also [characterize] the realm of assures. The four evils of speech are not virtuous, so the stronger these [sounds] are, the more we must strengthen our right mindfulness so that we are without greed, anger, ignorance and lack of spiritual cultivation. Asuras, as a [mix of] good and evil, suffer greatly in this world. So, the Buddha gave us teachings to help us strengthen our right mindfulness. The Buddha talked about the sounds of suffering sentient beings to awaken our compassion. He spoke of greed, anger and ignorance and how asuras easily give rise to anger. The Buddha used these people to help us so that we can practice right mindfulness without damaging our ear-root.
The sutra passage also says, “Throughout the worlds of the ten directions, birds and beasts cry out to one another”. Throughout the worlds of the ten directions, birds and beasts cry out to one another: When unwholesome friends associate, they learn to do evil from one another, like birds and beasts crying out to one another, they practice all that is good together. This is just like [the saying], “A man is known by the company he keeps”. The world corresponds with the teachings.
In the worlds of the ten directions, there are birds and beasts, and their voices call out to each other with [various] sounds. Take the sound of an elephant. If an elephant trumpets, the sound that it makes can be heard very far away. When tigers and lions emit a roar, the ground shakes; the small animals of the mountains and forests are all filled with fear. The sound is earth-shaking. There are birds that fly in the sky and animals that move on the ground. They each make their own sounds. Very early in the morning we hear the birds. Birds chirp, but what about [other] animals? In the mountains, we can hear monkeys screech. If there are elephants, we will hear them trumpet. All of these sounds [reflect the meaning of]. “Unwholesome friends associate”. This is something that we also see among humans. An ancient saying goes, “Those near red dust become red; those near black ink become black”. This saying means that we are pure in heart to begin with. However, if we keep evil friends and bad company, we will [be influenced by them]. We will see how they act and be asked to join in. We will then follow them in acting so. In the end, we may be close with ill-intentioned friends, but they can become hostile very suddenly. These unwholesome friends can become enemies. There are many people like this in the world. Those who do not know the direction of goodness or [how] to walk the right path are compared [here] to birds or beasts, who “cry out to one another”. These people do not understand the principles. In the past, when people cursed someone who acted in an unfilial manner, they would say, “You are like a wild animal”. In a family, if the husband and wife commit adultery, people would also say, “They [act] like animals”.
In summary, those with evil minds, who do evil deeds are described as “birds and beasts”. Thus, people fight with each other in this world. Here it says, “Throughout the worlds of the ten directions, birds and beasts cry out to one another”. This explanation is an analogy comparing birds and beasts to such unwholesome friends who do not know principles and harm each other. They are like birds and beasts. “When virtuous people come to love one another, they practice all that is good together. This is just like [the saying], ‘A man is known by the company he keeps.”’ Those near black ink become black. This means that drawing near evil will turn us evil [also]. If we draw near to virtue, we become virtuous. We naturally influence and teach each other. So, “People who teach the Dharma will hear them all from where they are”.
People who teach the Dharma will hear them all from where they are: People who teach the Dharma, from where they are, can experience the sounds of good and evil. Upon hearing these sounds, they will understand them all.
This is how the world is, whether it is the realm of sentient beings, the animal realm or the human realm. We know the human realm is the path of virtue, while the animal realm is the path of evil. Our world, however, contains evil amidst the good. [This is what is meant by] the analogy of birds and beasts. It is the same principle.
So, “People who teach the Dharma will hear them all from where they are”. Those who teach the Dharma have already penetrated the principles and can clearly [discern] good and evil. Whatever sounds or appearances [they encounter] in the world, they need not see with their eyes, for they understand by listening with their ears. Their ears can hear very clearly. It is like the example of flooding in the south. People from the northern and central regions rushed to help. It was not just those nearby. Even those far away, from all directions, whoever heard the news, even those from abroad, came to lend a hand. When we are here and hear of disasters in other countries, we also are able to go and lend our support. So, in such a big environment, wherever we receive information [of disasters], we are able to give support from all places. This “will not damage their ear-root”. So, “People who teach the Dharma from where they are” can experience good and evil sounds. They need not see it; upon hearing the sound, they can understand. “Upon hearing these sounds…”. After hearing, they can clearly understand it. So, we must be very mindful.
The Tathagata teaches the Dharma fearlessly to help all sentient beings safeguard their [karma of] body and speech and to keep their minds from becoming undisciplined. Those who do evil deeds will know remorse. This is like how the lion’s thunderous roar keeps all animals from growing indolent.
“The Tathagata teaches the Dharma fearlessly”. When the Buddha taught, He did so with such freedom and ease. [He understands] what worldly phenomena are like, so He taught the Dharma freely and fearlessly “to help all sentient beings safeguard their [karma of] body and speech and keep their minds from becoming undisciplined.” He helped everyone care for their heart, discipline their body, speech and mind. We must take good care of [ourselves]. This means “keeping our minds from becoming undisciplined. Those who do evil deeds will know remorse.” The Buddha taught the Dharma saying, “Yes, what you are doing is right. Those who do wrong must quickly repent and give rise to a remorseful heart. Do not do things you should not.” This is like the lion, who “[emits a] thunderous roar.” When the Buddha taught the Dharma, it was like “the lion’s thunderous roar.” Just like the lion’s roar, it was earth-shaking. When [a lion] emits that roar in the forest, [the ground] will shake, frightening all the animals in the forest. The Buddha taught the Dharma in this world. When those who do evil hear Right Dharma, their hearts will shake, too. The good people were also shaken upon hearing it, feeling that the principles of this world are very good, so they should “do good deeds which are right to do” and change themselves. Those who are evil have nothing to say, as the principles are clearly there. So, the Buddha teaches and guides sentient beings to “keep all animals from growing indolent.” There is good and evil, so the Buddha had to [address] layer after layer, time and again. Throughout many lifetimes, He came to this world to teach sentient beings according to capabilities. According to sentient beings’ capabilities, He painstakingly taught them. Thus, all sentient beings were able to hear the sound [of His voice] and [lean] how to correct their ways as humans. Humans are able to attain Buddhahood because Buddhahood is attained in the human realm. Only when we perfect our character as humans can we attain Buddhahood. So, everyone must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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