Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Grounds Part 6- B (六行~十地行六下)
Experiencing the serenity of the mind every morning is the most enjoyable moment of my day. When the mind and external states become one, it is the most beautiful state. How do we keep the state of our minds constantly serene and free from worries? We can do it by getting rid of afflictions. By doing so, our state of mind remains tranquil and unaffected by external conditions. We must constantly keep the external and internal states at peace. In fact, we need to go a step further to a point where even if our surroundings are chaotic, our minds stay unaffected. This is true mastery of practice.
The Sixth Stage of the Ten Grounds: Without having views of sameness or differences, the Tathagata’s pure nature readily manifests.
The Sutra states:
The pure and unconditioned nature of the Tathagata manifests. This is the Stage of Manifestation.
The Stage of Manifestation refers to our pure inner nature. But as mentioned before, when the surroundings change, our minds follow, and our pure nature becomes contaminated. Therefore, the Ten Grounds convey only one message, how to maintain the purity of the mind. In the previous stage of Blazing Wisdom, the wisdom is already radiating. As it radiates, our innate nature manifests. This is similar to the sun rising after a dark night. Everything reveals itself in the sunlight.
Likewise, our intrinsic nature is filled with unlimited potential. We all have an equal, vast and pure nature, but our surroundings confuse and affect us. As a result, we only focus on the external world. We do not see the inner world. When we reach the Stage of Blazing Wisdom, it means that we have illuminated the inner sight of our minds, our pure nature then manifests itself. How does the inner sight of our minds work? It accommodates anything that is similar or different from us, and eliminates the mind of differentiation.
If we can end the biased view of things we love, we can do the same to the things we detest. We already know that we meet each other because of karmic affinity. No matter how close we are with others, on the day the karmic connection ends, we are separated. This is a low of nature. Some have negative relationships with their spouse. They may be happy in the beginning, but after a while, if the couple cannot let go of resentments and grudges, the household will be filled with quarrels and disagreements, even though they still love each other. They squabble over everything. Yet, if one of them is ill, the other still gets worried. This is such a complicated relationship.
There is another type of person who lives in the same household but wishes that their spouse would die soon. Even worse, there are those who murder their own family for money. This all originates from afflictions of the mind. This is the discriminating mind of ordinary people. We wish to always stay with the people we like. We love those who sound agreeable to us, and exclude those who do not. This is the difference between like and dislike. We find similarities and dissimilarities. We like those whose nature is close to ours, and detest those whose nature is not compatible. The worldly entanglement of deep love and hatred is endless and difficult to explain.
Relationships between people originate from causes and conditions. Die to afflictions, ordinary people differentiate their likes and dislikes. Therese are the discriminating views of sameness and difference.
When the inner sight of our minds manifests, we are clear that neither love nor hatred is permanent. Then there is no need for continued conflict. We should not compare or take issue with anyone. If we do, our minds constantly give rise to ignorance. If we can even out the likes and dislikes, and subdue both, then “similarities and differences are unobtainable.” Unobtainable means they do not exist. There is nothing that we deeply love or detest. This is all impermanent. Now that we are clear about this, we understand that everything passes away. Love will pass, and so will hatred. Sentiments disappear as time passes. If we are clear about this, then what is there to be attached to? Everything becomes the past. If we understand this, we do not bear any grudges and are not attached. This is what “unobtainable” means “Similarities and differences are unobtainable.” The most beloved are unobtainable, and so are the most abhorred. All of these will pass.
Everything in the world will disappear with time. If one can remain unattached to love and hatred, one will not take issue with anyone. Doing so, one can attain the state of non-duality.
If we can do this, “the pure nature of the Tathagata will manifest.” Our pure Buddha-nature reveals itself clearly. People are often looking for Buddha-nature. Where can we find it? Actually, it is within us. If we are not attached to the past, and let go of our loved ones, lost ones, as well as our dislikes, enmity and hatred, then no afflictions are stuck in our minds. Our Buddha-nature always stays pure and the light of purity constantly reveals itself in our daily lives.
Therefore, it is stated in the Sutra that the “pure and unconditioned Tathagata-nature appears.” Unconditioned means the past is unobtainable. It cannot be seen or touched. It can only be felt. There is nothing to create. One can only feel it. It is formless and intangible. If we can remain unattached to it, then it is the Ultimate Reality. The only problem is our attachment. Everything is empty interdependent Origination is empty in nature, yet when karmic conditions meet, we differentiate between what makes us happy and unhappy.
As there is interdependent Origination, everything is empty and formless at the same time. It is only a feeling, so “Interdependent Origination is empty in nature.” Do not be attached to anything, for there is nothing there. So we must understand that there is always something we cannot see in our daily life. It is called emptiness It also has an original nature which we cannot see. This is emptiness. Even though we cannot see it, we can feel it and even suffer from it. This is called interdependent Origination. All conditions are empty. This is called unconditioned. It is not something we can hold or look at. The unconditioned is undetectable, but when we feel there is something, that is the workings of ignorance. There are many things that we cannot see, yet we are afflicted by them. When we can get rid of these invisible afflictions our unconditioned Buddha-nature is pure. When our nature is pure, it shines through.
Many things are invisible. They are only feelings of affliction. If the affliction can be eliminated, the purity of our innate nature can naturally shine through as radiant wisdom.
So, many things are this simple. Each of us has impartial and pure wisdom, and we should apply such wisdom “Impartial wisdom can eliminate sentimental views.” If we eradicate all views distorted by sentiments, then there is no selfishness. So in the Ten Dedications we often say to Dedicate from Small to Large.We should look past personal issues and let them go. Where should we place the real value of life? It should be dedicated to sentient beings. For the sake of all beings and people in the world we should maximize the value of our life. Causes and conditions are also necessary to achieve great things like the Tzu Chi Foundation.
Tzu Chi’s influence has spread throughout the world The world is full of suffering.
Wherever there are Tzu Chi volunteers, there exist great causes and conditions.
Regardless of the location, wherever there are disasters, there are living Bodhisattvas.
These are visible Bodhisattvas who console and embrace others. They are here to embrace suffering beings in the world. If not for such need in the environment, even thought we have great kindness, we would make no progress.
Canada is a peaceful place. Those with kindness wish to contribute, but contributing requires recipients of aid. Thus, without those who suffer, there are few opportunities to give. During the aftermath of the South Asian Tsunami, volunteers witnessed the suffering beings, and their compassion was inspired. A few days later, after they returned to Canada, they told others that life is truly impermanent and filled with suffering. After seeing the horrific aftermath of the disaster, they went back and continued to share their experiences with others. Embrace sentient beings to benefit the world. This is essence of Infinite Meaning in the practice of compassion and wisdom. The Chapter of Ten Merits in the Sutra of Infinite Meanings focuses on practicing wisdom and compassion, which means to give through action, and transform the minds and bodies of those who suffer. Some people live in peace, but their minds are often afflicted.
Wealth prestige and power do not necessarily make one happy. Moreover, parents with many children are not necessarily blessed. Having many kids can also lead to many afflictions. Many assets can also lead to many afflictions, because with so much wealth, one’s fear of loss is greater. All of these cause constant mental distress for ordinary people. Some are entangled in sentiments of love and hate. These are known as spiritual calamities. When these happen, one’s mind is not at peace. Therefore, others are unable to help them. We must help ourselves first by calming ourselves and rebuilding within.
The method to do this is through good advisors who can lead us to clearly see the truth. With proper guidance, we can naturally reflect and achieve spiritual salvation. When natural disasters occur, within a split second, lives are taken and families are torn apart. People are left with a bleak future. Whether for internal or external catastrophes, rescuers are always needed. With each additional Tzu Chi volunteer, there is extra strength. Great causes and conditions have helped create this big global family. Hopefully we can reach out to the world with love. I hope that everyone can eliminate ignorance and afflictions. Realize and reveal your pure and innate Tathagata nature, eradicate all discriminating views, and make good use of your potential, your abilities and the value of your life. This is what the Buddha ardently taught us.
May everyone break the views of sameness and difference. May the innate Tathagata nature manifest so that the value and potential of life can be fully developed. This is living up to the teachings of the Buddha.
So the Stage of Manifestation is to thoroughly develop our internal states. We should observe carefully so as to not allow mudslides, volcanic eruptions, floods, and hurricanes to occur in our minds. We should control and construe our mental states. Doing so, our mental state retains its original beauty. We all initially possess the same love and brilliance as the Buddha. So we should always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)