Explanations by Master Cheng-Yan
Subject: Prostrate and Diligently Uphold Purifying Precepts
(稽首精進持淨戒)
Date: October. 28, 2013
In our lives, do we deal with people, matters and objects with utmost reverence so we can be joyful, understand and happy? This requires us to engage in spiritual practice to let go of afflictions. If we can let go of afflictions, we will be peaceful and free. Earlier the Sutra of Infinite Meanings discussed “skillful eliminat[ing] thinking, mind and consciousness”. Inevitably, as we encounter everything in this physical world, thoughts will stir in our minds. Thus, we must learn to be understanding and accommodating so we can feel peaceful and at ease. This is how “skillful eliminate[ing] thinking, mind and consciousness” transforms consciousness into wisdom.
As the various external conditions we encounter give rise to consciousness, how can we understand them and transform consciousness into wisdom? We must mindfully experience them to understand the truth in the Dharma.
Let us proceed to this phrase: “We prostrate and take refuge in His Dharma-body and Form-body and the collection of precepts, Samadhi, wisdom, liberation and liberated views and knowledge. We prostrate and take refuge in the supreme wondrous appearance of the Buddha. We prostrate and take refuge in the inconceivable.”
In response to the Buddha’s 32 Marks and 80 Excellent Characteristics, our minds give rise to a sense of respect, veneration and faith. So “We prostrate and take refuge in His Dharma-body and Form-body”. This means we have no doubts about the Buddha’s teachings. Our sincere faith and respect are expressed outwardly from our hearts. I see you all reverently bow during morning recitations. This is what we call “prostrations”. We bow respectfully and then lower our bodies and touch our heads to the ground. This is known as a prostration and is a sign of respect. When we express this respect, we are also paying respect to the Dharma in addition to the Buddha. Thus, we take refuge in the Buddha and the Dharma. To better understand true principles, we must rely on the Buddha’s great enlightenment. True principles are always concealed in every moment and in all of our surroundings. We must have the Buddha in our minds at all times and the Dharma in our actions. The body and mind must act in unison. Therefore, we need to take refuge.
“Taking refuge” should be called dedicating life. Our bodies and minds, even our whole lives, all rely on and are immersed in Dharma-water. This is the “Dharma-body and Form-body”. The Dharma originally had no form. Yet, our respectful actions [give it] form and make it tangible. Look, in front of you, there are images of Buddhas and all Three Treasures. There is an image of Guanyin Bodhisattva.
There is also Dharma, which you are listening to.I see all of you as a Sangha, [a spiritual community] that I am a part of.Thus, the Three Treasures are united to manifest the completeness of the Buddha-Dharma.But the completeness of this Buddha-Dharma, of the Three Treasures, Buddha, Dharma and Sangha, need to be demonstrated by monastics.Each aspect of the way we live, speak, act, etc., needs to demonstrate the Buddha’s great teachings.It also shows what the Dharma taught and what we, the Sangha, follow.Since we have accepted it into our lives, we must practice it at all times.This is known as “taking refuge”.
When we take refuge in the Dharma, we [never stop practicing] precepts, Samadhi and wisdom.We must uphold and practice the precepts.This is one method.When we form aspirations and make vows, our minds must be firm.That moment of aspiration has determined what we will practice for the rest of our lives.And not only in this life, but in future lives.This vow must be firm.When we form aspirations and make vows, we must have the power of Samadhi.That is known as the Dahrmakaya of Samadhi.
Wisdom comes from upholding the precepts well.The power of our vows gives us a sense of ease, so our minds are not troubled by the things we see or hear as we interact with people, matters and objects in our surroundings.When our minds are as clear as a mirror, consciousness transforms into wisdom as it reflects external matters and appearances.So, wisdom allows us to deeply penetrate true principles.This is the Dharmakaya of wisdom.
If we are replete with precepts, Samadhi and wisdom, then we will comprehend all matters, objects and principles.Just as with the Four Noble Truths and the Twelve Links of Cyclic Existence, we will understand these principles.Even the Six Perfections （Paramitas）, our fundamental duty, will be better understood by us.
This is called views and knowledge.
After we have understood each thing, we know what we ought to do.We will clearly understand all matters, objects and principles in this world and era.This understanding of views and knowledge is completely contained within our great perfect mirror wisdom.Therefore, we can understand many things.As ordinary beings, our focus is on what others say to us.Our understanding is limited to the things we want to pursue and the people in our immediate surroundings.Because we live like this, we become happy or angry easily and will take issue over many things.So, naturally greed, anger, ignorance, arrogance and doubts arise.Thus, we certainly must have “precepts, Samadhi, wisdom, liberation and liberated views and knowledge”.When these are collectively cultivated, this is the perfection of the Five Attributes of the Dharmakaya.This is what we must learn, which is to eliminate our habitual tendencies.
After we do so, haven’t we attained these [five attributes]?By [following] the Dharma in our daily living, we are constantly training ourselves to transcend our limited view of the world to transcend our limited view of the world to have a broader view.This is the only way we can claim to understand the great principles in the world of this era.This is an important part of the Buddha’s teachings in this world.
Thus, we really must give rise to a sense of respect and faith. We must dedicate our lives, bodies and minds to, and rely on, the Buddha's teaching. “Prostration” is something we physically do with our bodies to show respect to the Buddha and the Dharma. “We prostrate and take refuge in the supreme wondrous appearance of the Buddha. The “supreme wondrous appearance” is the 32 Marks and 80 Excellent Characteristics of the Buddha. Aside from them, the Buddha's Dharmakaya and principles are intangible and formless. But despite that, every tangible thing with form in this realm of physical existence embodies wondrous principles. Within them there are seeds. Flowers come from flower seeds. Grasses come from grass seeds. Three come from tree seeds. The seeds are the causes. Before causes and conditions have matured, the seeds were already there. There may be flower seeds, but if causes and conditions have not converged, flowers will not form.
What conditions are needed? Conditions such as the earth, water, sunlight and air. This applies to all things, to trees, plants, flowers. Doesn't this also apply to everything we come in contact with in our daily living? Everything is the convergence of many things. Whether somethings has appearance or is without appearance, it is subtle and wondrous. Thus, we must respect them. As we deal with things in our daily living, we must do so with respect. To “prostrate” is to express esteem and respect. “We prostrate and take refuge in the inconceivable”. There are many, many principles to explain, thus they are inconceivable. The principles are concealed, so we still cannot see or conceive of them.So, we must approach everything with utmost reverence and respect.
As I said before, the Lotus Sutra states, “At the assembly, the World-Honored One expounded the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers”.
As I discussed earlier, this means that all principles are contained in the light of the Buddha's wisdom. “Through the illumination of the Buddha's light, the principles in all those states are included. Whether they are in the desire realm, form realm or formless realm. All principles are emobodied in His mind. Thus, the light of His wisdom penetrates all states and radiates from penetrates all states and radiates from the tuft of white hair between His brows. This is the light of the Buddha's wisdom. A broad array of places were illuminated.
“Through the illumination of the Buddha's light, all assemblies became visible. There were also bhiksus who dwelt in the midst of forests, diligently upholding the purifying precepts as though they were guarding a brilliant pearl”.
At that spot, we had already seen this assembly. As I explained before, heavenly beings, humans, dragon-gods and those of the Three Destinies and Six Realms were all clearly seen. Yet, at the place where the Buddha was about to teach, those bhiksus could also see many other bhiksus. In that tableau, there were many bhiksus, who “dwelt in the midst of forests”. These bhiksus usually lived in forests. The Buddha used this to describe the place where these bhiksus diligently practiced.
Thus in the forests, spiritual practitioners were “diligently upholding the purifying precepts as though they were guarding a brilliant pearl”. It was as if they were guarding a very valuable and brilliant pearl.
In the Lotus Sutra, the Buddha told a story about a poor man who had a precious pearl. A venerable elder ad given this man the priceless pearl. This is a metaphor for how the Buddha has already clearly revealed the Dharma to us, but we sentient beings are confused and unaware. By nature, each of us has a wealth of wisdom, but ignorance has covered the mirror in our minds so this light cannot radiate outwards. Therefore, we still cannot clearly understand all the states. This is a reassure we intrinsically have, yet we do not know we have it.
Thus, after the Buddha became enlightened, He began to give the Dharma to sentient beings. So, as we engage in spiritual practice, from the start we must put teachings into practice. So, we all need to be diligent. We diligently uphold the purifying precepts because upholding precepts is the first of the Five Attributes of the Dharmakaya. Then Samadhi and wisdom will follow, and [this process] can begin.
We want to diligently uphold purifying precepts because we certainly want to guard. This brilliant pearl within. What does it mean to be diligent? It is to practice virtuous Dharma. We must eagerly practice all virtuous Dharma and cut off all evil things. We do not want to activate that mindset again. We want to diligently practice the virtuous Dharma. If evil thoughts or evil thinking arise in our minds, we must quickly eliminate them. “Prevent future evil from arising. Eliminate any evil that has already arisen.” This is what we must diligently do. We must cultivate goodness that we have not yet cultivated, and even more diligently, cultivate goodness that we have already cultivated. Thus, we must do all good deeds, refrain from all evils. This is what we want to diligently practice.
To be diligent, we must be courageous. This is because when we do things, we must also have perseverance and break away from what we should not receive. This is courage. We cannot be greedy, for greed is insatiable. It weakens us so we will be overcome by the temptations of material things. In spiritual practice we have 3 robes and 1 bowl. Beside a place to live, clothes to wear and three meals to eat, what else do we need to pursue? We must quickly cultivate all goodness and eliminate all evil. This is diligence and courage.
To diligently practice the virtuous Dharma is to eliminate all evils and take courageous actions. Cure laziness through taking actions to fulfill all good deeds.
We cannot be lax. diligence is the cure for being lax. If we are lax, we cannot be diligent. Even if we see all virtuous teaching we still cannot take joy in them. This, diligence is the cure for being lax and can lead us to fulfill good deeds. So, karma refers to actions. We must quickly act so we can create and accumulate blessed karma. We must cultivate both wisdom and blessings.
Everyone, you must be diligent. Each and every day, we must exercise respect in dealing with people, matters and objects. We need to have mutual respect, love and support. If we can do this, we are truly engaging in spiritual practice. Thus, a mind engaged in spiritual practice is inseparable from our daily activities. Our minds ad actions must be in harmony. Everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
