Explanations by Master Cheng-Yan
Subject: Uphold Precepts to Enter the Way (持戒為入道因緣)
Date: July. 19, 2013
As we each learn the Buddha’s Way, we must first have faith and understanding “Faith is the source of the Way, mother of merits”. We believe in the Dharma taught by the Buddha; we comprehend His teachings. This way, we can apply them in our daily living. The Dharma is inseparable from worldly principles. Life in this world is also inseparable from the Buddha-Dharma. Therefore,
having faith in, understanding and upholding pure precepts is walking the Bodhisattva-path. These many Mahayana precepts are what we must accept and uphold to stay pure. Upholding precepts is the cause and condition for entering the Way.
If we truly believe this, we will realize that in our daily living, we must not stray from the path of the precepts. This is how we walk the Bodhisattva-path.
So, the Bodhisattva-path is [found] in our daily living. In particular, “these many Mahayana precepts are what we must accept and uphold to stay pure.” The precepts that we need to accept and uphold are the Mahayana precepts. Mahayana and Hinayana precepts are not the same. The Mahayana precepts allow us to open our hearts so we can comprehend the principles of all things in the universe. We should develop an experience wisdom through the Six Paramitas. By cultivating and wisdom together, we will not violate rules as we work with others. By following the precepts, we can work with people without hindrances. These are Mahayana precepts. There are many precepts but even when we are among infinite sentient beings, we will not even consider violating them. So, these are purifying precepts. Following them requires us, in dealing with people and matters, etc., to take good care of our minds and be able to complete our mission of practicing the Bodhisattva-path. This is not difficult. As long as we have deep faith and thorough understanding of the Buddha-Dharma, this is not difficult. “Upholding precepts is the cause and condition for entering the Way.” We must uphold precepts to have these causes, conditions. We need to follow the rules. Even if we understand a lot if Buddha-Dharma and can even expound it, if we cannot practice it, how can we enter the Bodhisattva-path? We can only explain the Bodhisattva-path, but cannot really enter it.
If we cannot enter it, that means we do not have these causes and conditions. We enter the Bodhisattva-path not by talking, but by putting [the teachings] into practice. Previously, we discussed the verses,
“I also see Bodhisattvas who happily give heads, eyes and bodies as they seek the Buddha’s wisdom.”
Following the Bodhisattva-path, we must be able to give inwardly and outwardly; head, eyes and body are all joyously given away. For what purpose? For attaining the Buddha’s wisdom. So, the Buddha’s wisdom cannot be attained just by talking about it. It requires taking action with our bodies. Overcoming difficulties is what truly allows us to cultivate the Buddha’s Way.
Only by believing in and understanding the Dharma can we create the causes and conditions to be on the Bodhisattva-path.Maitreya Bodhisattva explained his understanding of the Buddha’s appearance to Manjusri Bodhisattva.
Next he said, “Manjusri, I see kings who visit the Buddha, to ask Him about the unsurpassed Way.”
“They forsake their pleasant worlds, their palaces, ministers, and concubines.”
“They cut off their beards and hair and clothe themselves in Dharma robes.”
This part of the sutra also describes how Bodhisattvas practice the Paramita of upholding precepts.Previously, [I spoke of] the Paramita of giving.We must give and let go, whether [those things] are tangible or intangible.Of course, tangible refers to the material, letting go of palaces, ministers and concubines, of the head, eyes, marrow, brain, etc.These are all thing s to relinquish, to give to others.We are very willing to give.
Now, I want to talk about precepts, the Paramita of upholding the precepts.Everyone knows that Paramita refers to crossing over to the other shore.So by using these teachings, we can cross over from the shore of unenlightened beings to that of the sages.To turn an ordinary mind into the mind of a sage, the first requirement is giving and letting go.
Next, we must abide by the precepts.We must understand the law of cause and effect; no matter what kind of negative conditions appear, we must patiently endure them to eliminate our past karma.This is part of our discipline.Precepts can protect our heart and allow us to subdue it.
We often speak of habitual tendencies.
In the past, we developed many negative habitual tendencies.If another person says something that is not to our liking, immediately our habitual tendencies [tell us] if we do not respond we will be unhappy.One unpleasant comment is quickly answered with a string of harsh words.This creates conflicts and arguments.When people fight, there are no kind words.So, this creates negative karma of speech.But when we are disciplined, we can immediately subdue [our reactions], not reacting when insulted.If he feels happier after he insults us because his anger has dissipated, then karma will no longer continue to entangle us.The best is if we can train ourselves to not become angry when others insult us, not to feel anything when insulted.
Being yelled at is a manifestation of our karma.When you yell at me, if I can feel grateful, I will have eliminated another bit of karma.If we can joyfully deal with this, these habitual tendencies of anger and rage will be subdued by our minds.Since our minds have been subdued, of course we will not respond with mean words.Instead, we will apologize to that person, “You are right, I will change.”
See, in our daily living, there are so many people who present these conditions to us.When we face these conditions, do we react?Do we react with gratitude?Or do we react with frustration?
If we react with gratitude, then we are manifesting the Paramitas, and the Dharma has entered our minds.So, we use the Dharma to transform our minds, to transform ourselves from ordinary beings to sages.This is the Paramita of upholding precepts.
So, [even kings] “visit the Buddha”.We want to attain the way of the Buddha, to use precepts to reach the state of the Buddha.We follow the Bodhisattva-path to reach the Buddha’s state.So, Bodhisattvas walk on the Buddha’s enlightened path.Even though the Buddha entered Parinirvana over 2000 years ago, His Dharmakaya still exists.As long as we hear the Buddha’s Dharma, we will become joyful and let the Buddha’s heart into our hearts.
As long as we hear the Buddha's Dharma, we will become joyful and let the Buddha's heart into hearts. The Buddha still lives in our hearts so the Buddha abides in this world at all times. For the Buddha- Dharma to flourish in this world, the Buddha's community, the Sangha, must be very solid. Upon seeing the Sangha, if people feel very safe, peaceful and harmonious in body and mind, then that is because the Sangha are following the true path. When we witness the true path to enlightenment in the Sangha, naturally goodness will arise in our minds. There will be no negative thoughts. There will be peace and harmony in our minds and daily living. This is the dignified and harmonious state of the Sangha. So, the Three Treasures must all be present in this world for the Buddha-Dharma to be passed on forever.
Therefore, we talk about Dharma-lineage. Dharma-lineage is very important; especially in how [the teachings] are actualized in the conduct of those in the Sangha. So, our way of life is already part our mission of shouldering the family business of the Tathagata. In shouldering the work of the Tathagata, if we do not relinquish our personal family life, how can we possibly be a part of the Tathagata 's greater family?
So for the sake of this world,we have to help train the bodies and minds of sentient beings. For a society to be harmonious requires a virtuous group of religious practitioners. This great family can “shoulder the family business of the Tathagata”. So to follow the way of the Buddha, we must let go of our families. If we are leaders, we must give up our attachment to power and status. Thus, we can quiet our minds and contemplate the truths of the world. So, we let go of family and nation, then respect and follow the rules and conduct the Buddha taught us. We must truly accept and practice them.
So to become a monastic, we must shed the worldly. We must leave home to become a monastic, to take up the family business of the Buddha. So, “to clothe oneself in Dharma- robes” means to be diligent in upholding precepts. Not only do we wear this robe, we abide by the precepts in our actions. Clothing is just an appearance and has nothing to do with which precepts we follow. Lay practitioners have their garments and monastic practitioners have theirs. When I saw the clothing of Catholic nuns and priests, I could tell that theirs was a purifying religion. So, clothing can evoke respect in everyone. Therefore, we must pay attention to our living. To truly save the world, we must let go of the smaller family to enter the greater family of the Tathagata.When we enter this great family, we have to abide by the rules, uphold the precepts.
Next, the verses state, “I see some Bodhisattvas who become bhiksus. They live in peace and solitude and chant the sutras with joy”.
After becoming a monastic, we take on the appearance of a monastic. We “live in peace and solitude, because the mind must first become still. Since this world is full of distractions, how do we subdue our minds when we interact with others? Such ”peace and solitude” allow us to have a pure heart to “chant the sutras with joy”. This means to read them earnestly. Meditation, chanting sutras, circumambulating the walking, running and jogging, all need to be practiced in this way. Initially, beginners use these methods. Later, they must progress
“I also see Bodhisattvas with diligence and vigor going deep into the mountains to contemplate the Buddha-way.”
As we begin to subdue our minds, we look for ways to find purify and understand the Buddha-Dharma among people. Afterwards, to advance even more, we may go deep into the mountains for thorough contemplation. Just chanting the sutras is not enough. We must ensure the sutras enter our hearts so we can carefully consider them. So, Bodhisattvas practice the Paramita of diligence.
Beside upholding precepts, we must also diligently advance. As we are among the crowd, we must find purity in our hearts. With this pure heart, we understand the sutras, and then we need to further contemplate them and become even more diligent. To seek the Buddha’s Way, we must become very courageous and do so out of this sense of joy. To for the bravery of courageously advance, we have to be joyous. Thus, “It is named the armor of diligence, as a metaphor for the bravery of someone who enters battle wearing armor.”
The Sutra of Forty-two Sections has a similar saying. When we truly engage in spiritual practice, we have to be diligent. We have to mentally prepare ourselves so that no matter what challenges come to disturb us, we are not affected by them. Whether they are worldly pleasures or worldly afflictions, etc., or some kind of adverse conditions, we are already mentally prepared.
For example, a courageous warrior wanting to engage in spiritual practice would make preparations as he would for battle so he will not be defeated by any circumstances. It is as if he is wearing a suit of armor onto the battlefield.
Next, “I also see those who renounce desire and constantly dwell in solitude. They deeply practice Samadhi and attain the five spiritual powers.
To advance even more, we must, though the practice of diligence, entre the Paramita of Samadhi. No matter what happens, we are already wearing our armor. We will not be hurt by our surroundings. At this time, our minds and our resolve to engage in practice are very firm.
Thus, with this firm aspiration and resolve, we are close to the state of Samadhi.
Samadhi is Right Mindfulness. We need to have Right Thought, Right View, Right knowledge and Right Mindfulness. Then we will not be influenced by deviant thinking, views and thoughts. So, we must constantly have this state of mind so we can attain the Five spiritual powers.When the Buddha was in this world, He always mentioned that by stilling and quieting our minds, we can naturally attain the five spiritual powers.
What are the “five spiritual powers?” first we have to abandon desires, then we have to abandon form, sound, smell, taste and touch, these five things. In our present external conditions, these forms, sounds, smells, tastes and sensations are indeed traps along every step of the way. We are all immersed in the five desires, which have defiled our minds. So, we should quickly distance ourselves from them. If we can be far from them, then our minds will naturally be pure. After distancing ourselves, we can then attain the five spiritual powers.
Actually, the five spiritual powers are now easy to attain with the advancement of technology. Now, through computers or the Internet, etc., we all exhibit spiritual powers. However, one power, “absence of afflictions, refers to thoughts in our minds. If our minds and thoughts are not pure, then we have no means to truly enter the state of the Buddha. So, we must eliminate our afflictions until we reach a state free of afflictions. This is where we have to put in the effort. So, when we learn the Buddha’s Way, we must dedicate ourselves to learning the Dharma. We faithfully accept and practice the [teachings] so we can perfect the six Paramitas in our lives. So, everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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