Explanations by Master Cheng-Yan
Subject: The Dharma Arises from Causes and Conditions (因緣生法 隨根機說)
Date: October.01.2019
“Time fades away, and the moments never last. Contact, feeling, suffering and emptiness are all part of the law of nature. Worldly forms and appearances go through formation, existence and decay. Aging, illness, death and birth are all natural.”
[Time] passes us by very simply, and [these] fleeting seconds and minutes [comprise] our entire day. Since the beginning of human beings’ existence, our ignorance leads to volitional formation, which gives rise to consciousness, which leads to name and form, which in turn give rise to the Six Entrances. The Six Entrances give rise to contact, contact gives rise to feeling, which leads to craving, which leads to grasping. Grasping leads to becoming and becoming leads to birth, old age and death. [Each of] the 12 Links of Cyclic Existence continuously leads to the next link, resulting in the conditions we are in now. After we leave our mother’s womb, we begin to come into contact with worldly matters and have feelings that lead us to endless cravings amidst our desires. What is the final [result]? It is suffering and emptiness. In the end, we must agree that this is the law [of the universe].
So, our bodies make contact with all forms and appearances in this world. Our body is also a “form”. With my body [as a reference point], the table before me, the screen behind me and the statue of the Great Enlightened One of the Universe are all “forms,” “forms” that humans have created in this world. This human form is my body in this lifetime. The person who gave birth to me had the karmic affinity to be my parent. Consciousness arises from ignorant actions, which is why we have name and form, the Six Entrances and so on; this is why we have our current physical bodies.
After listening to the Buddha’s teachings, we must also be able to remember them. I can still recite the 12 Links of Cyclic Existence. We discussed them several months ago, and I can still recite them now. Because [the teaching of] the 12 Links [are in] my consciousness, it has entered my form and has also entered my wisdom. So, [as it is] in my consciousness, whenever I mention this [teaching], I can recall it from memory. Those with [mere] knowledge [will say], “I know, I know. Oh, I will look up the 12 Links of Cyclic Existence.” If we need to look it up, this means we listened but then forgot it with the passage of time. So, time never lasts and is thus spent in vain. Our body, our form and appearance, is always experiencing “formation and existence”. Just like our lives, all things undergo “formation and existence.” Likewise, our bodies undergo “aging, illness, death and birth.” After I have died, I will be reborn. We must wait to be born until we die; only then can we be reborn. We are born through the intercourse of our parents, and once we are “born,” “aging, illness and death” ensure. After death, another birth follows.
In Buddhism, we speak of “leaving for a new life.” As we can see, “leaving for a new life” does not mean [permanent] “death”. Once we have ended this [lifetime], we go on to be reborn [in another life]. But where will we be born? We do not know; due to our confusion, we have no idea. So, aging, illness, death and birth are all part of the natural law. We must make an effort to coexist with those with whom we share a karmic connection. We have all been brought together because of the aspiration we formed at one time.
So, everyone, “let us not forget our initial aspiration.” [There was a reason why] you all willingly formed the aspiration to follow me, so we must not forget that initial aspiration to follow me in doing [the work of] Tzu Chi and listening to my Dharma-teachings. [I hope that] everyone will think back to that [initial] aspiration. Once we recall it, we must hold on to that resolve without the slightest deviation. I feel that I have no regrets in my life. Over fifty years ago (in 1966), I gave rise to a thought, and over the past fifty years I have maintained it very well, without deviating. This is why I say. I have no regrets in this lifetime. My resolve is very firm; this is to “remain unwavering for countless kalpas.” When we form this vow, we must uphold it over the course of countless kalpas, without allowing this mindset to waver. We [must] never waver, nor deviate in the slightest. We should know that the slightest deviation will lead us far off course. As soon as a thought goes astray, one mistake will lead to countless other mistakes.
“Seize the present moment and sustain it forever.” I permanently keep hold of the thought that arose in that particular moment without ever forgetting it. Since then, I have not deviated from it, not even for the slightest instant. In summary, we must mindfully seize time as it passes, so I ask everyone to please listen earnestly.
Continuing on, [the passage says], “Hearers first hear the Four Noble Truths. Pratyekabuddhas accept and uphold the Dharma of the 12 Links of Cyclic Existence. The Dharma of all causes and conditions is inconceivable. Bodhisattvas revere the Buddha’s teachings and practice the Six Paramitas.”
When the Buddha taught the Dharma for sentient beings, initially, sentient beings’ capabilities were very limited and shallow, so the Buddha began by [teaching analogies of] worldly phenomena so they could understand and connect [the Dharma with their experiences]. Thus, He began with the Four Noble Truths. [This world] is truly filled with suffering! No matter what we see or hear in this world, [of those] we hear about or come in contact with, there are so very many suffering people. In particular, when it comes to the suffering of birth, aging, illness and death, not even those who live lives of abundance are spared from the pressures of aging, illness and death. This is something everyone can have a sense of, for in the natural course of life, whether we are wealthy or poor, [we will all] experience aging, illness and death.
We have already discussed “the Four Noble Truths” and “the 12 Links of Cyclic Existence”; everyone should have a feel for these [teachings]. When the Buddha first taught using His voice, [those who used their ear-root to listen to these first teachings and to understand the meaning of the Four Noble Truths were thus called “Hearers.” Because it was the Buddha’s voice which reached their ear-root and inspired their minds, [its first teaching] became the true principles that we call “the Four Noble Truths.” everyone must remember these four [principles] of “suffering, causation, cessation and the Path.” [With them], we understand suffering. Where does suffering come from? It accumulates through the karma we create daily; [follows us] to the present, and [the karma] we create in the present will [follow us] into the future. So, everyone must be very mindful.
As my voice enters your ear-root, your ears must convey it to your mind, and your mind need to comprehend it. Once we comprehend this Dharma, we can apply it in our daily living, in all that we see, hear and encounter; we must continuously [utilize] our experiences to contemplate the Four Noble Truths. This is what Hearers do.
When the Buddha first taught the Dharma with His voice, the five bhiksus were first to hear the Dharma, to be moved by it and to transform their lives by realizing the Buddha’s true principles called “the Four Noble Truths.” From this, the Buddha kept expanding His teachings from Four Noble Truths to boundless Dharma. He continued to cover other features of this world, [people’s] various ways of living and so on, to continuously help these Hearers to further comprehend that their lives were part of a [broader] existence. How we come to live our lives is truly inconceivable. How did this come to be? When it comes to our present sensations, what will they be like in the future? Pratyekabuddhas really wanted to learn all [these things] about the world. In their hearts, they wanted to seek the Dharma, so they were always wondering [about] not only the sensations of human beings but also [things like] the four seasons. Why does the world experience springtime?
In springtime, all things in the world, the [living] beings and plants, all flourish, and everything becomes exuberant and glorious.
In summer, the weather becomes hot and humid. In India, [summertime] is monsoon season. Why is the climate in the world [like this]? [Then], the leaves wither, it becomes windy and the weather begins to change. In winter, it is freezing and snowy. So, why is it that this world undergoes this annual cyclic change?
The Buddha explained to them, “Our body is like macrocosm of the world, [with undergoes] formation, existence, decay and disappearance.” The Buddha spend a long time to explain “formation” using analogies. Then, He spent a long time to explain “existence” using analogies. And as He taught about “existence,” He also spent quite a lot of time teaching about “decay” and “disappearance.”
Thus, the Buddha [explained] the many causes and conditions that led to the formation of the universe, after which He began to explain the causes and conditions of all living beings in this universe. [He talked about] animals and all living beings; whether it was animals or the countless other living beings, [He explained how] all of the karma created by human beings also relates to animals, and not just to human beings and animals, but heavenly beings as well. Those who live in heaven have different [experiences] of time and space than the time and ways of living that we have on Earth. As for animals, they have their own various types of habitats and ways of living. These are the principles of heaven, earth and all beings that the Buddha resonated with, which enables Him to extensively explain the law of arising and ceasing in this world. Pratyekabuddhas accept and uphold the teaching of the law of karma, [the law of] causes and conditions [which governs] heaven and earth, the cycles of the four seasons and the 12 Links of Cyclic Existence [as the apply to] our own bodies. From the formation of ignorance, all the way to birth, again, illness and death, this cycle then repeats such that the karma we create in this lifetime will generate karmic conditions in our next life. To explain the 12 Links of Cyclic Existence, the Buddha often referred to the Jataka Sutra, which describes stories from the Buddha’s many past lives.
There are also many stories about [how] the law of cause and effect [manifested in] the lives of His disciples. “The Dharma of all causes and conditions is inconceivable”. The Dharma of all causes and conditions is truly inconceivable. [The Buddha] gave so many [teachings]; whether using parables, [worldly] phenomena or the true principles of the Dharma, [the Buddha] thus taught [the Dharma] repeatedly. How much have sentient beings really learned? After spending more than 40 years, how much was the Buddha able to teach? Did he finish it all? No, He did not. And how much did sentient beings listen to? Very little. [Some] listened and then forgot, [while] others listened but could not comprehend and so on.
So, [the Dharma] is truly inconceivable. It is difficult to explain and comprehend, and all the while, time passes by imperceptibly. So, Bodhisattvas revere the Buddha’s teachings; they respect the Buddha and understand and practice His teachings. “Just as the Buddha taught me, this is how I will practice this is how I will practice”. [Those who] truly comprehend the Buddha’s mind and intent and put [the Dharma] into practice are called Bodhisattvas, awakened sentient beings. Revering the Buddha’s teachings and practicing the Six Paramitas is the Bodhisattva-practice.
To those with great capabilities, the Buddha taught the Six Paramitas. Those who practice the Six Paramitas are [those] [who] “revere the Buddha’s teachings”. They value the Buddha’s teachings and practice what they have heard, doing good deeds without any expectations; this is [what makes] a Bodhisattva. [In response to] the world, the Buddha truly gave many teachings, and for each teaching [He gave], every sentence and every verse encompasses so many of the principles of this world.
Unfortunately, [though] we have heard many of these principles, we do not understand a single sentence or a verse, [yet we still say[, “I know, I Know. I understand [already]”. However, we are unable to practice or comprehend [the teachings]. This is the difficulty of the Buddha-Dharma!
Thus, the previous passage says, “Moreover, the Iron Ring Mountains…”. This is describing [the place where] sentient beings and spiritual practitioners go, sentient beings and spiritual practitioners go, in the forest, where the Buddha teaches and the Hearers and Pratyekabuddhas practice and uphold the Dharma. In this beautiful environment, these people took in the Buddha’s teachings, and by earnestly reading, reciting and transcribing them, they understood many principles. Within this sutra, many worlds are [described], the Iron Ring Mountains among [them].
Aside from all the heavenly [realms], which we have discussed before, [it says], “Moreover, the Iron Ring Mountains. Great Iron Ring Mountains, Mt. Meru, Mt. Mahameru and all other mountains along with the sentient beings there will all be reflected within it”.
Just as we have read and understood the sutra, having listened to many of this sutra’s teachings, [we must also] mindfully re-transcribe, rewrite and re-read [the contents] of this teaching. How are the Iron Ring Mountains described? What are the Iron Ring Mountains? The worlds of the Iron Ring Mountains described by the Buddha comprise seven [rings of] mountains and eight seas. Within one ring, it is a small world. This is how [the Buddha] describes it. [If] we can all understand the space of this world as the Buddha explained it, as we read this now, we know what the landscape of this world is like. [We know that] this world where we human beings live presently is this place [described in the sutra]. Within the Iron Ring Mountains there is a small world, and at the center of it is Mt. Meru. Mt. Meru [is surrounded by] four continents to the east, west, south and north. Our world is on the southern continent of Jambudvipa. This is our world. The Buddha indicates that in this vast universe, our world is one of innumerable worlds. The Buddha gave a general description of this, which is recorded in detail in this sutra.
So, in that place, spiritual practitioners are reading, writing and transcribing the sutra. As they are reading about all the different ways of living, they will think of how many levels of heavens there are, heavenly realm after heavenly realm, where [each] way of living is different. The lives [of those] in the Iron Ring Mountains differ from those in the Great Iron Ring Mountains. Reaching the human realm, it is located on the southern continent of Jambudvipa, and the lives [of beings here] are also very different. So, these different worlds continuously emerge, and [these practitioners] can naturally understand these descriptions of them.
So, the following passage says, “From the Avici Hell below to the summit of existence above, all the worlds and the sentient beings will be reflected within it”.
So, this mentions [all realms] from the Iron Ring Mountains all the way to hell. Having read the Earth Treasury Sutra, we know from memory that hell is situated within the oceans. Amidst the various oceans is hell, where beings undergo tremendous suffering. This is what we read in the Earth Treasury Sutra. So, it goes from “the Iron Ring Mountains” etc. all the way to “Avici Hell below”.
From Avici Hell up, [the highest point] is Peak Heaven These worlds all describe various states within the great trichiliocosm, [all the way] “to the summit of existence above” All the worlds and the sentient beings [refers to], in all of these worlds, all the life forms of these different worlds, [including], in these places, practitioners and those who read the sutra. We can understand these from this sutra passage. So, “The [are all] reflected within it”. Thus, all these different forms of life will emerge [in our minds when we read] this passage.
So, continuing on, it says, “When Hearers, Pratyekabuddhas, Bodhisattvas and all Buddhas teach the Dharma, their appearances will all be reflected within their body”.
Now we know, through the process of reading and reciting the Dharma, not only how the world was formed, but also the different beings [who live there]. As we continue on, we will learn about the realm of Hearers. While Hearers, Pratyekabuddhas and Bodhisattvas all [similarly] learn from the Buddha, they all [understand the teachings] differently. When Hearers listen to the Dharma, the Buddha will teach accordingly. And due to Pratyekabuddhas’ capabilities and [the goals] they pursue, [the Buddha] uses the things they want to know about the features of this world to teach them the Dharma. Bodhisattvas seek to benefit all sentient beings, so the Buddha taught them the Six Paramitas. After listening, the Hearers heard the teachings [meant for] Hearers, the Pratyekabuddhas heard the teachings [meant for] Pratyekabuddhas and the Bodhisattvas heard the teachings that [were meant for] Bodhisattvas. They could also teach the Dharma, just as all Buddhas teach the Dharma. When the Buddha taught the Dharma for Hearers, [the Hearers said], “I am a Hearer, so I can teach the Dharma suited to Hearers too”. [The Bodhisattvas said], “I am a Bodhisattva, so the Bodhisattva Way that the Buddha taught is also [something] that I can pass on to others”. Just as all Buddhas teach the Dharma, after each [kind of] person listened, each one could teach [that] Dharma as well. This is like [us] now, “Thus have I [also] heard; Based on what I heard and read, on what people have shared in the sutra and [on] the source, which came from the Buddha, [this is my own understanding of the Dharma]”. This is how we all come to learn the Dharma.
So, “Thus have I heard [is followed by] thus will I teach the things that the Buddha taught me”. Their appearances will all be reflected within their body. Everyone is different, some perceive the Dharma deeply, some shallowly. Everyone has a different level of capabilities. So, in that place, they study the sutra as if it is the manifestation of the Buddha’s Dharma-body. Different sentient beings perceive the Dharma differently.
When Hearers, Pratyekabuddhas, Bodhisattvas and all Buddhas teach the Dharma: All Dharma arises form causes and conditions. The Buddha teaches that this is all empty in accordance with the capabilities of Hearers. For those who realize sights and sounds to be illusory, He teaches them according to the capabilities of Pratyekabuddhas. When we cultivate the view of emptiness, our minds will be free of attachments to illusory phenomena, and all will become empty and tranquil. Thus, it says [sights and sounds] are illusory.
“When Hearers, Pratyekabuddhas, Bodhisattvas and all Buddhas teach the Dharma,” [is what] “when” refers to. “Such” refer to, “Such as the Hearers [and] the Pratyekabuddhas, [meaning that] the opportunity to teach the Dharma” arises from [our different] causes and conditions. “All Dharma arises from causes and conditions”. The Buddha teaches the Hearers that “this is all empty” in accordance with the capabilities of Hearers. He teaches them “the truth of suffering, causation, cessation and the Path”. No-self and suffering and emptiness are the teachings given to the Hearers. Then, for the other beings who also practice the Small Vehicle, meaning the Pratyekabuddhas, they wish to [understand] what emptiness [really means]? The emptiness I am now teaching in this world, isn’t it [also] illusory? Yes, it is illusory. The human world is illusory and ever-changing. Changing [means going from] existence [to] nonexistence. It does not really exist, it is only a form of transformation. But in really, it is empty and illusory. This is what Pratyekabuddhas can realize from the teaching of emptiness, [that the world is] illusory and changing. [This is what] the Buddha taught Pratyekabuddhas, according to their capabilities. When we carefully contemplate the teaching of emptiness, [we will see all things] as “illusory phenomena”. In the human realm, everything is illusory, because time is insubstantial and fleeting. Let us consider that the Buddha taught that one day. In Trayastrimsa Heaven is equivalent to 100 years in our world. Thus, every day of our lives [in this world] passes by in mere seconds [there], vanishing without a trace.
The Five Aggregates are [intrinsically] empty, [but though] they are empty, time never stops. All shapes and forms are illusory and thus undergo [endless] transformation. This is just like the form of our bodies, which, [though] we do not sense it, are also illusory and [ever-] changing. When did we transform from adolescence to a middle-aged or elderly person? Thus, our lives are very short, for everything is empty, illusory and ever-changing. [This applies to] all phenomena; “illusory phenomena” means phenomena which are illusory and changing.
So, “Our minds will be free of attachments”. There is no need for our minds to grasp at whether things are real or fake, for we are all living in this [illusory] world. Through diligent effort, [we can realize that] our afflictions and ignorance are illusions, and [we can] clear them away without clinging to our past afflictions or stirring up our present ignorance. Why should we cling to illusory things? We must let go of our afflictions. So, “Our minds will be free of attachments and all will become empty and tranquil”. So, [though] the true principles are illusory, this does not mean that they do not exist. [For example], to enter and exit, we need to have a door, but if the door is closed, can we still enter? No, we will run into a wall. So, likewise, our minds must be accessible; we must be able to open the door of our minds. Though the Buddha says [everything] is illusory, this refers to the illusoriness of the true principles and the shortness of time. This does not mean that things which are clearly present do not exist. So, we must all mindfully seek to comprehend the true principles.
For those who can see wondrous existence, He teaches them as Bodhisattvas. True emptiness can give rise to all Dharma; in wondrous existence, everything is True Suchness. This is wondrous existence in true emptiness. For those who realize wondrous enlightenment, They teach the Dharma as all Buddhas do. When it comes to the Dharma of the One Body, its meaning is as such. Everyone must listen well.
“For those who can see wondrous existence,” those who can see it can realize that all phenomena [abide] within wondrous existence. These are Bodhisattvas, to whom the Buddha taught the Dharma. “True emptiness can give rise to all Dharma; in wondrous existence, everything is True Suchness”. This is True Suchness; everything is True Suchness. This is true. We cannot see the principles, but they are indeed the True Dharma. “There are myriad principles; how many have you heard?” “I have heard a lot [of them].” “Can you take them out and show me?” “Take them out from where?” All we can do is [to say], “I will [repeat it]; ‘Thus have I heard’ I can recite it and see if I am correct, but I cannot take it out [to show you]”. Thus, they are formless, these principles that we take to heart. We hear them with our ears, realize them with our minds and then, we can recount what we have comprehended. This kind of realization is a form of knowledge, [but can we] physically put it into practice? [If] we can, then we have truly realized he principles.
So, [this is] “wondrous existence in true emptiness”. Those who can see wondrous existence can [see] the Buddha’s true teaching, but only by truly comprehending wondrous existence. The compassion the Buddha taught [means having] “unconditional loving-kindness and universal compassion”. We may memorize [everything], but if we do not put it all into practice, [then can we really say we have] “unconditional loving-kindness”? [If we view others as] unrelated to us, then is this teaching relevant to us? It is [relevant], and He wants us to put it into practice by caring for those with whom we do not share any connection by going to help them. This is the way He showed us to [put the teachings into action], so we must strive to “have unconditional loving-kindness and universal compassion for all”. [We must practice] this teaching. We all [share] the same essence with all sentient beings in the world, because we coexist in this space.
So, the Buddha explained this to us as “wondrous existence in true emptiness. For those who realize wondrous enlightenment, they teach the Dharma as all Buddhas do. When it comes to the Dharma of the One Body,” the Dharma regarding this body, “its meaning is as such. Each person must listen well”.
Their appearances will all be reflected within their body: Appearances arise with thoughts. They will all be reflected within the bodies of those who uphold the teachings of this sutra. From the Avici Hell below to the summit of existence above, all the worlds and the sentient beings will be reflected within the bodies of those who uphold the teachings of this sutra. Due to the collective karma of sentient beings, we create causes that lead to effects. Through listening to the Dharma, we take in these forms and appearances.
For Bodhisattvas, “Their appearances will all be reflected within the body”. As we walk the Bodhisattva-path in various [ways], we learn how to follow [it] [with this] dignified demeanor in our minds. “Appearances arise with thoughts”. The appearances of Bodhisattvas and their dignified demeanor will arise in our minds. “They will all be reflected within the bodies of those who uphold the teachings of this sutra”. If we are upholding and realizing the sutra, then this Dharma will be reflected in our bodies. We practice the teachings and know the good feeling of helping others. Only those who help others can know this feeling.
“From the Avici Hell below to the summit of existence above, all the worlds and the sentient beings”. These will all be reflected within the bodies of those who uphold the teachings of this sutra. Everyone must understand this. “Due to the collective karma of sentient beings, we create causes that lead to effects. Through listening to the Dharma, we take in these forms and appearances”. Everyone should have listened in detail about how the causes we create will lead to effects. This is [the message of] the Lotus Sutra. The Lotus Sutra teaches the True Dharma. This is the Lotus Sutra’s “teaching of the intrinsic”. It teaches about all things in the world, but none of its teachings depart from our interactions, ways of living and our spiritual practice in this world. So, we must be mindful to comprehend and understand it.
This is like [following] the cyclone, Idai, in Eastern Africa. What is it like in that area? Those who have been there and experienced it know this clearly. Bodhisattvas went to that area and returned here to talk about it. They understand it best. When we listen, [we say] “I know, I know! I understand”. However, their awareness and insights come from having gone there and come back. These are two distinct mindsets.
In any case, we must listen [well] and take [the Dharma] to heart; only by using our minds to comprehend and putting it into action [are we practicing] the true Buddha-Dharma. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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