Explanations by Master Cheng-Yan
Subject: Bodhisattvas Play Effortlessly in this world (菩薩遊戲人間)
Date: September. 25, 2013
In our spiritual practice, “the mind is without hindrances, therefore there are no hindrances.” This is how we must cultivate our mind to take in the Dharma. As for taking the Buddha-Dharma to heart, before the Buddha gave the Lotus teachings, He gave the “unspoken Lotus Sutra,” which was His state of mind. When our mental states are free of hindrances, we “are like majestic and brave lions that can subdue and overpower all beasts, near impervious to harm.” So, the bravery and fierceness of lions can [give rise to] majesty. It is commonly said, “the absence of fear results in determination.” So, if our minds are free of greedy thoughts and we eliminate afflictions, that is bravery. So, “the lions, brave and fierce” are an analogy for spiritual practitioners. After removing all afflictions, [everything we think and do is right,] so we are naturally fearless. Moreover, the words we speak will be right.
The lions, fierce and brave, fear no sounds. Just like one who speaks fearlessly when facing deviant and odd teachings. When the lion roars, the brains of wild beasts will burst.
[When we are right,] we “speak fearlessly when facing deviant and odd teachings.” Knowledgeable people may ask us very difficult and profound questions. But no matter how they argue, as long as the Buddha-Dharma is firmly in our minds, our mindset, path and actions will be right. So we will not be afraid to speak up. Then we are “majestic”. So, the Buddha’s expounding of Dharma is like a lion’s roar. As a lion lies in the jungle and is about to release his roar, that sound will shake the entire land. Not only will the sound be heard throughout the jungle, the ground will seem to quake. This is the comparison He makes. At the same time, there are many other creatures in the forest. In saying “the brains of wild beasts will burst” the “wild beasts” are rodents, which can refer to people with a limited mind and incorrect mindset. So when the roar is heard, “the brains of wild beasts will burst.” They are so scared that it feels as if their brains will split apart. This is an analogy. The Buddha’s majesty can cause all beasts to surrender.
Replete with all precepts, there is no shortcoming in demeanor. In the practice of all good deeds, each has its decree. Thus, it is called a demeanor.
To train all sentient beings, we must have a dignified demeanor. Thus, we use our demeanor to subdue sentient beings.
What is a dignified demeanor? “Having dignity in the way we move and act.” As we walk, stand, sit or lie down, every movement of our body must have a dignified demeanor.
We must be dignified in the way we move and act.
For a spiritual practitioner, internal cultivation and external practice are very important.“Replete with all precepts” means that, aside from our external behavior and our every action and conduct, we must also uphold internal discipline.We cannot keep breaking precepts in our minds or when no one is watching, then act dignified when someone is around.This goes against our spiritual aspirations.“Dignity without virtue” cannot tame sentient beings.So, we must be “replete with all precepts” so that there is no shortcoming in demeanor.With internal cultivation and external practice, we are not lacking in discipline.“In the practice of all good deeds, each has its decree.Thus it is called a demeanor.”
Everything we do, all the words we speak, every movement of our body, all the interactions we have with people and thing must be carried out in accordance with rules.These are decrees.
We base them on our scriptures.If we can achieve this, we truly have a dignified demeanor.
Bodhisattvas play effortlessly in all the Paramitas; then at the stage of Tathagata they remain firm and unwavering, they abide in the power of their vows and extensively purify Buddha-lands-Chapter on Virtues, Sutra of Infinite Meanings.
Bodhisattvas play effortlessly in.We have been born into this world, and I often talk about how.Bodhisattvas play effortlessly in this world.Sometimes they see people and wonder why they cannot get past things and be understanding.Life is like a play and Bodhisattvas play effortlessly.But in this play, whatever role we play, we must act the part very successfully.Then on this stage of life, we have successfully played our roles.
We can also compare our spiritual cultivation to being in a play.
In the Record of Passing on the Lamp, one of the passages states, “attain the Samadhi of effortless play”.
This means, “It is said that all Buddhas and Bodhisattvas focus on saving sentient beings as play”.
Samadhi is the mind’s meditative state.In it, the mind does not waver, and spiritual aspirations absolutely do not waver.While there may be outward movement, inwardly the mind remains very still and does not waver.
Therefore, “all Buddhas and Bodhisattvas focus on saving sentient beings as play.”Focus leads to Samadhi, an unwavering spiritual aspiration, unwavering right thought, right view, and right action.There are multitudes of suffering sentient beings, and Buddhas and Bodhisattvas come to this world to transform sentient beings.But this requires focus.They treat this as play.So, we say, “Bodhisattvas play effortlessly”.
In the Sutra of Infinite Meanings, this passage contains the Right Dharma that has been retained and guarded by all Buddhas.
So, “at the stage of the Tathagata” refers to how “all Bodhisattvas use this vehicle of Dharma to arrive at the state of the Tathagata”.
All Bodhisattvas have this mindset when they engage in spiritual practice to reach the state of the Buddha.But before reaching that state, they have to save all sentient beings.
Saving all sentient beings is the Bodhisattva-path.So, we need to follow this path to arrive at the state of the Tathagata.
Once there, we can rest peacefully.When we abide peacefully, we are in Nirvana, a state with neither arising nor ceasing.
Therefore, “they abide in the power of their vows and extensively purify Buddha-lands.” “Abiding in the power of their vows is talking about the “power of great vows”, it is the power of fundamental vows.
In the Treatise on the Great Wisdom Paramita, it is said,
“Dignifying the Buddha-state is a great matter. Merits and virtues from benefiting ourselves cannot accomplish this, so this requires the power of great vows.”
We engage in spiritual practice for Buddha’s teachings, for sentient beings. Spiritual practitioners must dignify the Buddha-state. We need to reach a place where the Buddha-Dharma, the Right Dharma, can peacefully abide. In this world, whether it is the realm of physical existence or a spiritual state, we must be able to dignify the Buddha-Dharma. This is a vow we must all make. So, this is a great matter.
The Buddha came to this world for one great cause, so that in this physical existence, and in our state of mind, we can hold on to the power of our vows. This is how we dignify the Buddha-Dharma. So, this is “a great matter”. Dignifying the Buddha-state is our great matter. “Merits and virtues from benefiting ourselves cannot accomplish this”. “Benefitting ourselves” refers to practicing only for our own awakening. If we want to only practice by ourselves, our merits and virtues cannot accomplish this. How can we widely spread the Buddha-Dharma throughout the realm of physical existence and throughout the minds of all sentient beings. So, we must work with others in harmony, cooperation and mutual assistance. This is how great merits and virtues are achieved.
In the next passage of the Lotus Sutra, this sections beings to discuss how Sun-Moon-Lamp Radiant Buddha bestowed a prediction upon Virtue Treasury Bodhisattva.
“After the Buddha bestowed this prediction, at midnight, He entered Nirvana without residue.”
“Nirvana without residue” is a state not tarnished in the slightest. Because the mind is pure and tranquil and has eliminated all afflictions, this state is “without residue”. The rapids of life and death have been cut off, so one will not return to the Six Realms. Even if one returns to the Six Realms, one will be steering the ship of compassion. All afflictions have been eliminated, so the spirit is calm and the mind is unwavering. As I have discussed previously, majesty is ［a state of］ freedom and ease.
Though all Buddhas share the same path, their term of transformation is limited by time. So, a lifetime of transformation will come to a conclusion. When it has reached its end, at midnight, He entered Nirvana without residue. This is also called Perfect Rest. The conditions for transformation have been “perfected”. There are no flaws, so everything is perfect. Therefore, this is called Perfect Rest. Because these conditions are perfected, what one takes in is tranquil and still, free of afflictions and hindrances. Entering a tranquil and still state is entering the Land of Calm Illumination. Nirvana is also the Land of Calm Illumination. It is tranquil, still and bright, free of impurities. This is called a Buddha-land, or a pure land. This is also called Perfect Rest or Nirvana. At this moment Sun-Moon-Lamp Radiant Buddha was about to enter Nirvana.
So the next passage says, “After the Buddha crossed into extinction, Wondrous Light Bodhisattva upheld the Wondrous Dharma Lotus Sutra for a full 80 small kalpas, expounding it to others.”
Though a Buddha may be in Perfect Rest, the Buddha-Dharma is still here, just as Sakyamuni Buddha is in Perfect Rest, but the Buddha-Dharma is still here. It had to be passed down from lamp to lamp.Over 2000 years later, don’t we still have the same Buddha-Dharma? So now we are must promote in the world in the hope that there will be Dharma in both the physical and the spiritual world. This is what it means to “uphold.” For Dharma to be passed on, we must uphold it.
So, “since the Buddha crossed into extinction, Wondrous Light Bodhisattva upheld teachings to transform the assembly.” He needed to uphold the Sutras and Dharma to transform sentient beings. This means he “endlessly turns the Dharma-Wheel.”
Not only can the Buddha turn the Dharma-wheel, Bodhisattvas can also turn the Dharma-wheel. The Dharma-wheel cannot stop turning. Similarly, when a car is driving, its tires cannot stop turning; they have to keep moving it forward. Bodhisattvas must still continuously turn this [Dharma-] wheel to arrive at the state of the Tathagata uphold the teaching and transform the assembly. Thus, they “endlessly turn the Dharma-wheel.
To “uphold” has many meanings. But most importantly, it means to understand the Dharma they hear. We need to take in what we hear .“That comprehension leads to actions” means we must physically put our understanding into practice. Only then can we have a wonderful state of mind.
When we see and attain realizations ourselves, we bear witness to the Buddha-Dharma. Ancient masters and virtuous people of the past have upheld their understanding of the Buddha-Dharma and passed it down to today. We start by taking action and then later review to verify that. We have not strayed from the teachings.“Through actions, they attain realizations.”
To uphold: This has many meanings. After hearing and understanding the Dharma, that comprehension leads to actions. Through actions, one attains realizations.
To focus on saving all sentient beings is spiritual practice; it is how Bodhisattvas paly effortlessly in the world. This is also bearing witness.“Acting on one’s own accord to transform another” is part of what it means “to uphold, like how Dharma Master Wondrous Light upheld the Wondrous Dharma Lotus Flower Sutra”.This is what it means to “uphold”. This story comes from Manjusri Bodhisattva’s description of the era of Sun-Moon-Lamp Radiant Bodhisattva.
At that time, the demeanor of Sun-Moon-Lamp Radiant Bodhisattva before He began to expound the Dharma also included radiating light and manifesting auspicious signs.
Likewise, there were many people waiting. And, upon emerging from Samadhi, He also bestowed predictions on the Bodhisattvas.After doing so, He also entered Parinirvana. Then there were also Bodhisatvas who continued to pass down the Dharma. This is how Manjursri Bodhisattva presently described Sun-Moon-Lamp Radiant Bodhisattva. So, this tells everyone that Sakyamuni Buddha is now about to expound the wondrous Dharma. The Buddha is sitting there, starting off just like the ancient Buddhas. That is a “cause”.Because He is going to expound wondrous Dharma, He manifested appearances and radiated light. So, all Buddha share the same path.
Fellow practitioners, fellow Bodhisattvas, we must truly be joyous when we hear the Dharma. To do that , we will need to always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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