Explanations by Master Cheng-Yan
Subject: Boundless Samadhi and Wisdom (心佛如一定慧無量)
Date: July. 22. 2014
The Buddha shows compassion to all equally; sentient beings are equal to Buddhas. This is the principle of spiritual practice. The Buddha taught all sentient beings that their minds have the same suchness as Buddhas’; their Samadhi and wisdom are boundless.
The mind, the Buddha and sentient beings are no different [in their nature]. Among sentient beings, aside from humans, all living, moving beings have Buddha-nature. All living beings are equal. However, we humans draw distinctions and label some as lower life forms. These living beings, from the time they are born, are controlled by humans to be used as food or labor, made to guard our homes, plow our fields or carry our things. Humans control all [other] living beings, when in fact, all these living beings have the same intrinsic nature as humans. Animals toil without complaint, while humans must rely on their power to get animals to do what humans cannot. Sometimes, humans do not measure up to animals. As for weaker forms of life, humans regard them as food. Think about this. Humans can be so cruel; we consume all kinds of living beings by killing them in various barbaric ways. It is with such violent minds that humans treat other sentient beings. The Buddha is equally compassionate to all. With compassion, He treats all sentient beings equally. Oftentimes, when the Buddha saw how sentient beings lived, He could not bear it because of His compassion.
One time, the Buddha was at Jetavana when He told the bhiksus a lighthearted story from His past life. Many, many kalpas ago, among a herd of oxen was an ox king. This ox king led his herd to find an abundant source of water and to find rich pastures. On their way, they passed through a forest, where there lived a monkey. Every time this monkey saw the herd, they were following the ox king, and moving forward in such a grand procession. Not one dared to walk ahead of the king. The herd respected their king very much, so he was very jealous of the ox king.
One day, the monkey gathered stones and dirt. From the tree, he flung dirt and even threw rocks at the ox king. As rock after rock hit the ox king, he still walked forward calmly. He did not react in any way. This monkey, once again, took rocks and kept throwing them at the ox [behind the king]. Seeing that the ox king in front had remained so calm and at ease, he did not become angry, either. So, as this ox led the group of oxen behind him, he also endured it. Like the ox king in the front, he walked on calmly and peacefully.
Further back, there was a much smaller ox that also had rocks thrown at him.This smaller ox started to turn his head and was about to lose his temper.But, when he thought about how the oxen before him had endured this, [he thought,].“I should learn from them.”So, right as he became angry, he immediately calmed his mind and walked on.
After they finished this part of their journey, they reached another forest.A tree god appeared and told the ox king, “How admirable, how admirable!”The ox king replied, “In the Six Realms, sentient beings are all equal.No matter what causes we planted in the past, no matter what karma we created, in this life, we must accept [the retributions].”
The tree god then asked this ox king, “In the past, exactly what causes did you sow?”
The ox king started to explain, “In the past, I was also a spiritual practitioner.But I was imperfect in cultivation the Three Flawless Studies, so I accidentally became an ox.In this lifetime, I must be more vigilant and cultivate the Four [Infinite] Minds.The Four [Infinite] Minds are loving-kindness, compassion, joy and equanimity.Though I have the appearance of an animal, in my mind, I still preserve my spiritual practice of the Four Infinite Minds and the Four Great Vows.”
As the ox king, he hoped that since he faced the retribution of being born an ox, he could transform the herd.This is transforming others by working alongside them.He spoke of the Four All-Embracing Virtues and the Four [Infinite] Minds, in communicating with the tree god.The tree god thought, “Even with the body of an ox, he could engage in spiritual practice.I admire him so much.”
The Buddha then said to His bhiksus, “Do you know that the herd of oxen is now those of you sitting here before me?That ox king back then is now.I, Sakyamuni Buddha.” Reading this passage from the Jataka Sutra about His past lives, we feel that when we interact with each other, we are often connected in the past and the present.So, every one of us must, in this lifetime, transform each other by working together.It is so precious for us to be born into this world in this lifetime.Since we share these causes and conditions, we must transform one another.So, “the Buddha shows compassion to all equally because sentient beings are equal to Buddhas”.Sentient beings are equal to Buddhas.This is the principle of spiritual practice. This is how we engage in spiritual practice.We practice together according to these principles.
“The Buddha taught all sentient beings that their minds have the same suchness as Buddhas.”So, the Buddha comes to the world to teach sentient beings to walk this road, to follow this “principle of spiritual practice”.This path shows us where to go.
In fact, when we all return to our intrinsic nature, our minds and the Buddha’s mind have the same suchness, True Suchness.When we return to the nature of True Suchness, “our Samadhi and wisdom are boundless”.So, with precepts, Samadhi and wisdom, we can safeguard our nature of True Suchness.
The ox king had engaged in spiritual practice in the past, but he had a moment of carelessness.What does it mean to be carless?It has to do with precepts.If we uphold precepts, naturally we will be able to safeguard our minds.If we have wisdom, we will not make mistakes.If we lack precepts, one moment of carelessness may lead us to become an ox.
So, in our daily spiritual practice, we must perfectly cultivate the Three Flawless Studies.Precepts, Samadhi and wisdom must always be preserved in our minds.As we said earlier, “There is only this one truth, the Two [Vehicles] are not real.”He teaches sentient beings solely to lead them to the One Vehicle Dharma.
The others, the Two or Three Vehicles, are not [what He wants to teach].Most importantly, He wants to save and transform sentient beings.He also hopes that all sentient beings can also walk the Bodhisattva-path and likewise attain the sate of Buddhahood.
That is reflected in this sutra passage, “The Buddhas Themselves abide in the Great Vehicle as the Dharma They attained.They are adorned with the Power of Samadhi and Wisdom.With these They deliver sentient beings.”
The Buddha Himself abides in the Great Vehicle, because His nature of True Suchness is an inherent principle. He became the Great Enlightened One, thus the home in His mind, His thinking, is always immersed in the Great Vehicle Dharma. So, the Buddha Himself always abides in it. His mind and body are always in the Great Vehicle Dharma “as the Dharma [He] attained”. The Dharma that the Buddha attained is the principles of the Great Vehicle. With principles of the Great Vehicle, He manifests the appearance of spiritual practice and is adorned with the Power of Samadhi and Wisdom”.
Consider the ox who also had Samadhi and wisdom.
The monkey in the tree was playing pranks, [but despite the monkey’s] rock throwing, the ox remained very calm. Thus, he was “adorned with the Power of Samadhi and Wisdom”. “With these [He] delivers sentient beings”. He used these kinds of methods to teach. The Buddha would manifest anywhere in the Six Realms. Whether He was in the heaven, human, animal, hell or hungry ghost Realms, the Buddha practice for the sake of transforming sentient beings throughout the Six Realms, or the Five Realms. This was all for the purpose of teaching and transforming sentient beings. “[They] Themselves abide in the Great Vehicle”. We understand how to abide in the Great Vehicle.
[Buddhas] Themselves abide in the Great Vehicle: The vehicle all Buddhas abide in is called “great”. The vehicle all Buddhas travel in is called “great”. The teachings They give sentient beings will help them attain great benefits, thus they are called “great”.
“The vehicle all Buddhas abide in” is the method They use to transform people. They always apply Great Vehicle methods. Take a driver for example. He may stay in and guard his large bus. As for a big steamship, the helmsman may live on it. When causes and conditions converge, when the passengers have arrived, when the departure time has come, he will go from this shore to the other shore. [A vehicle] serves a similar purpose. “The Vehicle all Buddhas abide in is called great”. All Buddhas use this Dharma to deliver countless sentient beings. Therefore, it is called “great”.
To teach is to educate. Sentient beings do not understand, so the Buddha must teach them. Then they attain great benefits. He teaches them how to attain great benefits, how to avoid painful retributions, and how they can be happy. Those who suffer will be liberated. After attaining liberation, they can be peaceful and at ease. Thus, He teaches sentient beings to be liberated from suffering and to attain peace and freedom. This method of becoming free is also called the Great Vehicle.
“The Dharma They attained: The wondrous Dharma of the Great Vehicle and One Reality inspires great aspirations. By attaining such teachings, one realizes all things. The core practices of the Great Vehicle Dharma benefit all sentient beings and will lead straight to the great Bodhi-path.
“The Dharma They attained is the same [for all Buddhas]. They hope the Dharma attained by sentient beings will help them attain the same state as Buddhas. So, “The wondrous Dharma of the Great Vehicle and One Reality inspires great aspirations”. I hope sentient beings can be like the Buddha, from Great Vehicle aspirations and not only seek to benefit themselves. When benefiting ourselves, we must benefit others as well. This is what the Buddha teaches us, to awaken ourselves and others. These are the Buddha’s teachings, hoping everyone can “realize all things”. “The core practices of the Great Vehicle Dharma benefit all sentient beings”.
After we attain this realization, we must also benefit sentient beings, hoping they can also understand this Great Vehicle Dharma. This is the cycle of the Great Vehicle Dharma, called turning the Dharma-wheel.
A Dharma-wheel is round; if we understand it, we must continue to turn it and teach others. We hope we can all be like the Buddha, also unable to bear seeing sentient beings suffering. So, we hope to use this good method to then transform others. We also want to help those who do not understand the Dharma, those who fell into evil realms and face suffering. Hopefully we, like the Buddha, have “The core practices of the Great Vehicle Dharma” that “benefit all sentient beings”.
Hopefully we all continue to teach each other. This will lead straight to the great Bodhi-path. We do not walk this very wide path alone. Even walking this path in groups of two or three will feel very lonely. This path is wide and direct and is meant for many people to walk together. This is “the Dharma They attained”. They hope sentient beings can be the same as the Buddha and attain the Great Vehicle Dharma. They hope each sentient being can have the Buddha’s Power of Samadhi and of Wisdom, and can be equal to the Buddha.
“Adorned with the Power of Samadhi and Wisdom: Samadhi and wisdom are two of the Three [Flawless] Studies. By concentrating our scattered minds, we have Samadhi. By observing and illuminating all principles of matters, we have wisdom”.
With Samadhi and wisdom. Samadhi is [the state of mind] that does not give rise to thoughts. If our mind can sustain its original aspiration, we will no longer waver. So, our mind must always be calm for us to develop wisdom. So, we need the Three Flawless Studies, which include precepts along with Samadhi and wisdom, we will not have Samadhi nor wisdom. The Three Flawless Studies are precepts, Samadhi and wisdom. This is telling us that Samadhi and wisdom are two of the Three Flawless Studies. Along with precepts, these from the Three Flawless Studies. This can rein in our chaotic scattered minds. Only with precepts can we have the Power of Samadhi to focus our scattered minds to be single-minded. This is how we rein in our chaotic thoughts, so we can be in a state of Samadhi. Our minds must forever be in a state of Samadhi, so we can contemplate and understand all matters and principles. This is wisdom.
Then we can clearly distinguish between things and their principles. What is the principle behind this thing that made it happen? For things to work perfectly, what principles did he apply to make this happen? This is wisdom. So the Power of Samadhi and wisdom can adorn and dignify important matters in this world. Being adorned means to be replete with virtues.
Adorned with the Power of Samadhi and Wisdom: Being adorned means to be replete with virtues.Wealth enriches a house; virtue enriches a person. The Three Treasures do the same Spiritual practitioners adorned with Right Dharma can attain pure bodies and minds. These are their adornments.
We must engage in spiritual practice. Through spiritual practice, we [develop] virtues that are obvious to others. So “wealth enriches a house, virtue enriches the body” If we are virtuous, others can see that we are different from the average person. This comes from virtue. Virtue can be manifested through our actions.
So the Three Treasures, the Buddha, Dharma and Sangha are the same. We must engage in practice to have virtue. As “spiritual practitioners adorned with Right Dharma,” we can be immersed in the Three Treasures and widely promote the Buddha-Dharma. We must engage in spiritual practice to develop Samadhi and wisdom and to be adorned with the Three Treasures. We practitioners must practice Right Dharma to dignify ourselves, to cleanse our body and mind.
Only a pure body and mind can be called dignified, adorned with the Power of Samadhi and Wisdom. We must use these methods to transform sentient beings. If we want to transform sentient beings, we must have Bodhisattvas’ great compassion. To transform sentient beings, we must exercise Bodhisattvas’ great compassion, which is unsurpassed Bodhicitta, the vow to attain Buddhahood.
So, we must have the resolve to transform sentient beings, and the great compassion with which to embrace and protect sentient beings.
With these They deliver sentient beings: The desire to deliver all sentient beings comes from Bodhisattvas’ great compassion. This unsurpassed Bodhicitta is the vow to attain Buddhahood, the heart to deliver sentient beings and the great loving-kindness and compassion to embrace and protect sentient beings.
Since we are learning the Buddha’s Way, as we engage in spiritual practice, we must also widely promote the Buddha-Dharma. To do this, we must be adorned by the Power of Samadhi and Wisdom. This is how we transform sentient beings. Everyone, to engage in spiritual practice, we must develop great aspirations and establish great vows. After making these aspirations and vows, we must put them into practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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