Explanations by Master Cheng-Yan
Subject: Escape Suffering to Attain Joy (脫苦縛得安樂)
Date: January.30. 2014
“Once good or evil actions are committed, the retributions that come to fruition are hard to escape. With such causes and conditions some such retributions, and such effects.”
This tells us what happens once good or evil actions are taken. If we committed [evil actions] in the past but more reverently [do good] now, can all our past karma be cancelled? Is this possible? We reap what we sow. This is a definite principle. So, the Buddha continuously reminds us to be vigilant of the law of karma. The cause we plant will definitely yield a certain kind of effect. After we understand this, we must quickly alert ourselves and willingly accept the retribution of our past karma. For the sake of the future, we must be willing to act quickly so that we will be satisfied with our future and will joyfully accept it. Thus we need to understand the law of karma.
Right now you are very willing to do this because doing this makes you happy, but what about the future? Through the good deeds you have done, you have attained the Dharma, so you are filled with Dharma-joy. This is all there is to the law of karma. So, we must always remain vigilant. Some people say, “I’ve never done anything bad in my life, so why do I suffer so much? Why do so many things not go my way?” Yes, you did not do [bad things] in this life. You must know that you are picking melons now because you planted the seeds in the past.
Therefore, “the retributions that come to fruition are hard to escape.” In the past, we acted in this way and created this karma, so the retribution we now face is hard to escape. So, “with such causes and conditions come such retributions.” This is a definite principle. Once we have planted causes and conditions, we will certainly face retributions. This is definite. So, whatever happens to us in our daily living, we must gratefully accept it. We just need to get through it peacefully. What if we do not feel at peace? If we are not at peace, we must patiently endure it.
No matter how much we usually help others, when things do not go our way, we must exercise patience. We have to find a way to be patient, so we can diligently continue on this path. When we learn the Buddha’s Way, this is what we must thoroughly understand.
So as the verses below state, “He told the assembly of Hearers and those who seek the Pratyekabuddha-vehicle, ‘I will enable you to cast off the bonds of suffering and readily achieve Nirvana.”
Earlier, we talked about Hearers and Solitary Realizers. Now the Buddha stated, “’I will enable you to cast off the bonds of suffering and readily achieve Nirvana.’” Sakyamuni Buddha was telling Hearers and Solitary Realizers that, although they are mindfully practicing, they still have not attained the principles of the “ultimate reality of the One Vehicle.”Although they are mindfully practicing, they still have not attained the principles of the “ultimate reality of the One Vehicle”.They are still in the Six Unenlightened and Four Noble Realms.Although they eliminated fragmentary samsara, they still experience transformational samsara and have the slightest afflictions.Therefore, they must keep progressing to reach the “ultimate reality of the One Vehicle”.
So, the Buddha Himself said, “I will enable you to cast off the bonds.”Because these disciples were still within the Six Unenlightened and Four Noble Realms, the next step was to completely transcend that last bit of ignorance.So, they must cast off those bonds of suffering.Therefore, they must mindfully listen to what He was about to say now.
The Buddha began teaching when He expounding the Dharma to the five bhiksus.The first time He gave teachings,.He taught the Four Noble Truths, which are bout suffering.
The first sentence of Dharma He expounded was about suffering.He taught them the principles of suffering.What kinds of suffering are there?There are generally three kinds.
These three sufferings are the suffering of suffering, the suffering of decay and the suffering of action.
First is the suffering of suffering.We face suffering upon suffering.Being human is already painful enough, but as we live our lives, we create more karma.The karma we create leads us to go through cyclic existence in the Six Realms; we can never escape it.This is the suffering of suffering.We do not know why we became human, and if we do not learn [the right] principles, we will keep creating karma.This leads to suffering of suffering.
The suffering of suffering: the suffering that arises from mental or physical pain.
The second is the suffering of decay.This suffering of decay is the suffering that arises from the loss of a temporary state of happiness.The suffering that comes from loss is the suffering of decay.
Firsts, we lose what we can do as humans.Originally, we could have been touched by the Buddha-Dharma and then practiced it.Once our human form is lost, it may take eons to regain it.Once this body decays, regaining that opportunity is not very easy.The human realm is only one among the six, so there is a one in six chance.Some people think, “Losing human form is not a problem.I can be reborn in heaven.The lifespan in heaven is longer.”
Everyone, didn’t I tell you earlier that the seeds you planted led you to be born human?
If you did not create any good causes or any blessings, how could you be reborn in heaven?
If you do not have the prospect of going to heaven and have [gone against] the principles of being a good person, that also leads to the suffering of decay.Perhaps in this life we had the opportunity to experience fame, wealth and status.Extreme pleasure brings sorrow.If we suddenly lose all the things that made us happy, that great pleasure brings sorrow.That is also the suffering of decay.
The third is the suffering of action.It is suffering that arises from the impermanence of all actions, endless transience and constant change without rest.
We often say, “The Five Aggregates are all empty.”Among them is the aggregate of action.I often tell all of you that we are unaware of the aggregate of action.As I just walked out, I looked at the sky. The sun had not come out yet. Then I continued into our main hall and sat down. In front of me, I see that sun has already risen above the rooftop. See, this happened while I was unaware. It is the result of very subtle actions, rotations. This is how the universe [the macrocosm] works. The Earth revolves and rotates very smoothly and without pause. It continuously rotates. This is the way the universe works.
As humans, we do not feel it. We cannot feel the passing of each second. In the microcosm of our body, we are also unaware of the ceaseless process of birth, aging, illness, death. [This cycle happens] without our awareness. This is the aggregate of action. So, this is the suffering of action. Therefore, we must comprehend “the suffering that arises from the impermanence of all actions.”
Whether we are talking about instability in the planet or in our bodies all things in the world go through the aggregate of action. Nothing can escape impermanence; everything is in a state of constant flux. Thus it is endlessly transient.
Look at the way water keeps flowing; it is also endlessly changing. Because of the aggregate of action in our lives, everything is constantly changing without rest, which leads to suffering. Some people, when they are young, feel that life would be great if they could always remain young. When they reach middle age, they thing staying at middle age would be very satisfactory, too. Can we ever be satisfied? There is no way for this to happen. Middle-aged people eventually grow old. But some people do not live to an old age. Some may not live to middle age, or even through their teenage years. Some die as a child or as an infant from congenital problems. They never know youth, middle age, old age. This is what life is like.
We are born according to our karma; retributions of suffering will make our lives unbearable and retributions of happiness will easily cause us to become lost. Therefore, we must engage in spiritual practice and constantly heighten our vigilance.
The desire realm: contains all three sufferings.
The form realm: contains the suffering of decay and of action.
The formless realm: only contains the suffering of action.
The desire realm contains all three sufferings. If we are human, we are in the desire realm. Desire is a craving for external phenomena. In society, there has to be desire and hope; this is how society is set up. This is how we live, how we pass our days. Everyone is troubled by their greed. Those with strong desires create a lot of karma. So, the desire realm is replete with the Three Sufferings.
Where do desires come from? When we see something, we crave it. Then we want to grasp it. Following desire and ignorance, we create more karma. This is the desire realm, which is filled with all kinds of tangible things that cause the mind to give rise to thoughts.
When we are in the formless realm, our thoughts may go anywhere, [giving rise to] discursive thoughts and delusions. Because we have not yet eliminated ignorance, there is still the suffering of actions in the formless realm. So at this moment, the Buddha wants us to quickly cast off the bonds of suffering that entangle us.
So, the Buddha wants to quickly transcend this suffering. Therefore, He hopes that we can realize the ultimate reality of the One Vehicle. Some Hearers and Solitary Realizers believe they are almost the same as the Buddha and have obtained Nirvana.
What is Nirvana? Nirvana means “crossing into extinction,” as well as “perfect stillness,” “perfect rest” and “perfect tranquility.” It is also called an “unconditioned” states or a state of “peace and joy” or a state of “liberation.” All these terms can be used to describe Nirvana.
This tranquility and clarity is called “perfect stillness. There is nothing left because after all afflictions have been eliminated, no more karma will be created. Without greed, anger, ignorance, pride and doubt, we will not create more karma. These are all gone, completely eliminated.
So, if we can achieve this state, we have completed our spiritual cultivation in this world. “Perfect tranquility” comes after we enter Parinirvana. A state without arising and ceasing is unconditioned. It cannot be created. It is natural very natural.
What is this natural unconditioned state? It is our pure intrinsic nature. So, if we can return to our pure intrinsic nature, we can clearly understand all principles. Then even when we see a lot of suffering in this world, it will not defile our minds. Then even if we see many various kinds of objects of desires nothing can cause our minds to waver. Right now, we must cultivate a mind that is unconditioned, free of desires, and liberated, with no more afflictions to defile us again. If our minds are pure, they are instantly unconditioned, peaceful and joyful.
No matter what happens in the world, when it reaches our heart, we can be more understanding. Then nothing will affect our minds. This peace and joy is called liberation. This is what it means to “readily achieve Nirvana.” “Readily achieve” refers to people who can attain it very quickly. This refers to Hearers and Solitary Realizers because they were already practicing according to the Buddha’s teachings. They had already mindfully, thoroughly observed the world and understand its principles. To be able to transcend time and space to a state of True Suchness is what it means to truly achieve Parinirvana.
Those who were just arriving at that stage were Hearers and Solitary Realizers. So, the Buddha directed teachings at them. He spoke in the hopes that Hearers and Solitary Realizers could take the next step in their practice and be more diligent. Then they could reach the ultimate reality of the One Vehicle.
Fellow Bodhisattvas, what we all want to strive for is the ultimate reality of the One Vehicle. If we can comprehend the law of karma, naturally we will realize that if we keep walking according to this Dharma, we will indeed reach a tranquil, still and undefiled state.
But how long will it take? We should really start now and see if, in this perfectly tranquil state, we can attain the unconditioned state of peace, joy and liberation. So, we must hurry and work hard. Now, we must quickly and mindfully attain realizations. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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