Explanations by Master Cheng-Yan
Subject: The Realization of Unlimited Truths (達悟無極之理)
Date: May.26. 2015
“Our minds must be as broad as the universe. Then wondrous and subtle consciousness can contain the universe. By understanding all Dharma, we fulfill wondrous practices. By letting go of the Small and seeking the Great we can steadily practice the path.”
Spiritual practice is not just about only benefiting ourselves; we must expand and broaden our minds. Our minds must be broad and spacious; they must be as vast as the universe. This is truly a boundless and limitless state. So, I often tell everyone that our minds must be broad and our thoughts pure. If our minds are broad and pure, when we interact with people, matters and objects, we can always be accommodating. In this way, aren’t our minds open and spacious?
If we do not engage in spiritual practice with an open and spacious mind, we have no way to achieve the one great cause for which the Buddha came and opened and revealed [the Dharma]. If our minds are not open and spacious, we cannot realize and enter [the Dharma]. So, as the Buddha “open and revealed,” we sentient beings need to “realize and enter”. We must realize how to return our minds to a state that is as spacious as the universe. This is what we need to learn. We should not choose the sheep-cart or deer-cart, out the cart drawn by the great white ox, the ox cart. We do not want to walk the great, smooth Bodhi-path by ourselves. We want to guide other people to follow the same path so we can all reach the state of Buddhahood at the same time. This is way, when we have listened to the Dharma, we must then continue to pass it on. By turning the Dharma-wheel, we can transform sentient beings. When we deliver sentient beings, our minds must not only be open and spacious, but also very meticulous. We can apply various methods to teach according to sentient beings’ capacities. To do so we must enter the teachings with subtle, meticulous wisdom.
“Then wondrous and subtle consciousness can contain the universe.” We must exercise our wondrous, subtle and very meticulous wisdom. We often mention the Six Sense Organs along with the Six Sense Objects and Six Consciousnesses. The Six Sense Organs are very subtle and wondrous.
Look at how the human body is endowed with Six Sense Organs. The eyes are such a small part of the body, but our gaze can take in so much of the world. When I am outside, the external conditions I take in with my eyesight are immensely open and spacious. This is very wondrous! If our eyes are healthy, our optical nerves will work with our eyes to connect with our external conditions. The eye-consciousness alone is very subtle and wondrous.
What does the optical nerve look like? It is very tiny. It is wondrous how incredibly small it is! In our daily living, for us to connect with the environment, there are countless tiny things and many wonderful and delicate processes. Aren’t the Six Sense Organs of the body just like this? Take our nose for example. Something that cannot be seen can still be smelled by our nose. These things we cannot see may smell fragrant or foul. Of course both fragrant and foul smells are sense objects in our surroundings, while each of us, in our body, has different sense organs and consciousness. With our sense organs and consciousnesses, external conditions enter our minds in very intangible ways.
Of course both fragrant and foul smells are sense objects in our surroundings, while each of us, in our body, has different sense organs and consciousness.With our sense organs and consciousnesses, external conditions enter our minds in very intangible ways.
Due to our consciousnesses, we may want everything we see and initiate action to seize it, which creates [karma].In this case, this desire arises from the mind-consciousness.As our desires grow in number, our minds will begin to scheme up ways to take possession of those objects of desire.This will create negative karma.
If we learn the Buddha’s Way and transformed evil into goodness, when our same sense organs and consciousness encounter the same external conditions, our minds will think of ways to help others.
Recently, in the Philippines, there was such a tremendous disaster.
Look at how many people were mobilized!Tzu Chi volunteers dedicated themselves and utilized “wondrous and subtle consciousness”.Everyone was united harmoniously in mutual love and concerted effort.They could not bear for sentient beings to suffer.
In less than 30 days, they worked nonstop to clear the streets one by one, section by section.These volunteers motivated them, body and mind, to clean the damaged areas, section by section, and clear the streets one by one.This required a lot of time; it took more than 20 days it transform this space from a place that was filthy and foul-smelling into one that was clean.
Gradually, a sense of life has returned to this place, and the economy has revived.Stores have opened, and vendors are back on the streets forming little markets.
Look at Project Hope, in particular.Developing those simple prefabricated classrooms took a lot of hard work.
In Taiwan, we spent a very long time researching a way to quickly erect temporary [structures] that would be safe and very comfortable.They could be used to settle people’s hearts and minds.After many years of effort, this year, we were finally successful.
We developed a structure that could withstand wind and rain, and though simple could be used for several years.After researching and developing them here, we could pack them into shipping containers so many could be shipped at the same time.They can be compressed for shipping and then expanded when they arrive at their destination and immediately become sturdy classrooms.
Finally, we have finished developing them.
Each classroom is about 820 square feet, and each container can hold 12 classrooms.By the time the shipping containers arrived, our volunteers had traveled by air, or by land and then by ship; their journey was arduous.Once the shipping containers arrived, they opened them up and erected the classrooms immediately.
In just one day, they erected two classrooms.Though the sun was blazing hot and sweat poured out of them, there were also moments of rain.Were they covered in rain or sweat?They were simply wet.
It was hot, but the rain cooled them down.Why did these people go there to do this?They had no prior connection with that place.Why did they exert so much effort on their behalf?This is truly an example of how “wondrous and subtle consciousness can contain the universe”.With love in their hearts, they could not bear for sentient beings to suffer.This is the heart of a Bodhisattva.
Their hearts are as encompassing as the universe.Time, space and everything in this world are all part of the universe.The universe contains the entirety of the physical world.That is what we call the universe.Our minds can also be one with the entirety of the universe.
As long as we have this mindset and are inspired to “realize and enter” what the Buddha “opened and revealed,” we can actually turn consciousness into wisdom.As ordinary people, we act from our consciousness.Our consciousnesses interact with our environment when our sense organs connect to sense objects.
So, most people respond to external conditions by giving rise to desires and creating afflictions.They confects with each other make things unsafe and contaminate everything in this world.All this arises from our mind-consciousness.
But when we learn the Buddha’s Way and take the Dharma to heart,we can turn consciousness into wisdom. Thus we develop wisdom. We use “wondrous and subtle consciousness that can contain the universe”. When we unlock our wisdom, “By understanding all Dharma, we fulfill wondrous practices. By turning consciousness into wisdom, we can save all suffering sentient beings. From this rough and uneven path, we can pave a road that is smooth and flat.
Recently, I have been telling everyone that we must work on smoothing out and flattening the ground within our minds. Then, if we can pave a smooth path in this world, it will automatically connect with the Bodhisattva-path. As we engage in spiritual practice, “By letting go of the Small and seeking the Great we can steadily practice the path”. With feet planted firmly upon the ground, we must earnestly put the Dharma into practice. Spiritual practice is not just about reading sutras and understanding the Dharma. If we understand the Dharma but do not put it into practice, we will always remain at our starting point, just walking in place. The Buddha did not want us to awaken only ourselves. We must also benefit others.
That is why, in the Lotus Sutra, there is the parable of the three carts. The three carts are analogies. The sheep-cart, the deer-cart and the ox-cart were used to entice everyone to come out. So, the next sutra passage states, “Thus he had this thought”. Because the great elder was so wealthy and had so many treasures, he had this thought.
“I have unlimited wealth, I should not give inferior, small carts to all my children”.
As there were three carts, why did the elder encourage his children to pick the great cart? This is an analogy for teaching the True Dharma of the One Vehicle.
“This is like teaching the One Vehicle Dharma, the way to walk on the smooth and straight Middle Way. This is same as the way the elder fulfilled his wish as a father to give his children what they really want.”
Out of these three carts, why did he want them to choose the great cart? It is because the great cart enables them to “walk on the smooth and straight Middle Way”. The ox-cart can travel upon this very smooth and level road. As for the ox, he is powerful and sturdy. When the ox draws this cart along this broad and open road, he can walk down the center without being obstructed. This elder is wealthy and rich with treasures, so he wanted to give his children what was the best and the safest.
This parale is about how the elder is fulfilling his wish as a father. As a father, he wants to grant the wishes of his children and satisfy them. He wants everyone to enjoy themselves and have what they seek. Fathers in this world have this hope to fulfill the wishes of their children. This is what fathers in this world do. The world-transcending Enlightened One, Sakyamuni Buddha, treats all sentient beings as His only son. He likewise hopes everyone can come in contact with the Buddha-Dharma’s path to enlightenment, and in thought after thought, remain on the Middle Way of the Great Vehicle to benefit themselves and others and to awaken themselves and others to thus have perfect awakened conduct.
So, this is the thought that the Buddha had, “My wealth is infinite”. This refers to His wealth of teachings.
“The movement of the mind flows through the Three Periods. This is called a thought, such as a thought before, a thought after, thought after thought, etc. when our thoughts reach the unlimited truth and transcend the world’s wondrous existence, we will naturally receive the ultimate essence of true emptiness.”
So, a thought is the “movement of the mind”. Thoughts arise from our minds and then begin to flow. After being initiated by the mind, they “flow through the Three Periods”. Thoughts in our minds unceasingly arise and endlessly flow through the Three Periods, the past, present and future. The previous second, the current second and the coming second all follow one another; this is how time works. Our thoughts work in the same way; they never stop arising and are constantly flowing. What was present is now in the past and what was the future is now our present. This is never stops.
So, we need to comprehend this. This is the working of our “thoughts”, such as a thought before, a thought after, thought after thought, etc. this is what our thoughts are like. As Buddhist practitioners, we must keep thought after thought on the present. This means we must be focused and pay attention to our every thought. This is why I continually tell everyone, “Always be mindful”. Only by always being mindful and in a state of concentration with all our thoughts can our thoughts reach the unlimited truth. This is how we reach and experience the ultimate. This unlimited state is boundless and transcends the truths of wondrous existence.
As Buddhist practitioners, we must keep thought after thought on the present. This means we must be focused and pay attention to our every thought. This is why I continually tell everyone, “Always be mindful.” Only by always being mindful and in state of concentration with all our thoughts can our thoughts reach the unlimited truth. This is how we reach and experience the ultimate. This unlimited state is boundless and transcends the truths of wondrous existence. These unlimited truths transcend the principles of wondrous existence. This is the state of the Buddha mind. The spiritual state of the Buddha has already transcended the entirety of the universe. It has gone far beyond it. All Dharma is encompassed in the Buddha’s ocean of enlightened wisdom, so He has completely transcended all of this. Thus He “naturally receives the ultimate essence of true emptiness.”
There is true emptiness, but within that is wondrous existence. With true emptiness, is there any moment in our lives that is real? Everything is illusory. The past has already passed. How we deal with the past depends on our minds, on whether we have wholesome thoughts. Take the Philippines for example. The city of Tacloban was originally a peaceful port. The day before this terrible disaster struck, the city was flourishing and vibrant. Then limitless [atmospheric] forces converged. Together, those atmospheric forces gave rise to powerful winds which were unparalleled. These natural forces could no be withstood, and they destroyed the whole city. Now everything depends on the people and their wondrous an subtle consciousness to give them the strength to come together, rebuild and start over rebuild and start over. This strength comes from love. The power of love is not flimsy Neither the sheep-cart or deer-cart enable us to exercise our strength, so we need the cart drawn by the great white ox. The ox-cart can transport many people because the ox is so sturdy and strong. People with subtle and wondrous wisdom and compassion came together there. They put aside their own work and brought together this great love, which they manifested through their actions. This was how it was possible for so many people who had lost hope become hopeful again and begin to smile.
Look at those children! See, isn’t this an example of the wondrous existence in true emptiness? This [power] is unlimited. It is impossible for us to measure it. This power comes from our minds; it is the power that comes from working together. So, with our minds, thought after thought, we can gather all this love together. Thus “Our thoughts reach the unlimited truth.”
“Practicing the Small Vehicle is only seeking to transcend the desire realm.” This is about awakening oneself only and disregarding what happens in the form and formless realms. Because we did not form those aspirations, we could not reach that state. The Buddha wanted to awaken this subtle and wondrous love in us, unlock it and expand it so that it can encompass all of heaven and earth. So in His compassion, the Buddha gave us the cart drawn by the great white ox.
Practicing the Small Vehicle is only seeking to transcend the desire realm. It lacks the teachings about the dust-like delusions of the form or formless realms. It is not great, thus it is called inferior. The Buddha compassionately gave the great cart equally to all.
This is the mindset of both the elder and the Enlightened One. We must mindfully experience the truths of all things in the universe. We should mindfully become one with them and our minds must be as spacious as the universe. Then this wondrous and subtle consciousness can contain the universe. We must clearly understand all Dharma in order to fulfill wondrous practices. We must let go of the Small and seek the Great. This is the only way to truly put the Dharma into practice. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
Explanations by Master Cheng-Yan
Subject: Transforming Others with Perfect Wisdom (實智圓滿化他為溢)
Date: May.25. 2015
“With the Six Perfections and relative wisdom, we can accomplish wondrous practices. If we do not understand this principle, it is futile to engage in myriad practices. To walk on this path and realize the truth is to be full. To perfect true wisdom and transform others is to be overflowing.”
“The Six Perfections and relative wisdom” is the foundation of our spiritual practice. We need to first understand the suffering in life. After we understand it, we will know how to eliminate the sources of suffering, which is by engaging in spiritual practice. Our spiritual practice must follow the Path. We have the conditions to encounter the Dharma, so we must earnestly seize this opportunity.
How do we practice the Dharma? With the Six Perfections. These are six methods we use. We can expand the Six Perfections to cover and respond to the countless suffering of all beings. What kinds of methods can we use in response to the suffering of sentient beings to one by one relieve their sufferings and resolve their difficulties? How can we help them reach peace and safety? This takes “relative wisdom”. We must observe what sentient beings need and how much they need in order to alleviate their suffering. Based on the size and depth of their capabilities, we will give to them accordingly.
For instance, the Buddha assessed the capabilities of sentient beings and then applied methods that allowed anyone who received the Buddha-Dharma to comprehend it and awaken. Whether they had the capabilities of Hearers, Solitary Realizers or Bodhisattvas, He established the Three Vehicles [for them]. This was done with “relative wisdom”. So, “With the Six Perfections and relative wisdom, we can accomplish wondrous practices.” When we understand all the principles, then our practice will be sound.
“If we do not understand this principle, it is futile to engage in myriad practices.” If we cannot connect to this principle, this road, and simply continue to practice the Six Perfections without having relative wisdom, sometimes we can end up going in circles around this principle and cannot find our way. We spend a lot of time and exert a lot of effort, but we still cannot connect to this path. We must understand and penetrate this principle to be able to get somewhere on this path.
“To walk on this path and realize the truth is to be full.” When we walk this path, if we know the course of this road and put the teachings into practice, we are like the white ox pulling the very big and well-decorated cart who can keep moving forward without getting lost and can also proceed smoothly and steadily as he is full of strength. Here, “walking this path” means that as we walk this road we will be safe and have enough strength. The same principles apply.
So, “To perfect true wisdom and transform others is to be overflowing.” We must perfect true wisdom. When we “perfect true wisdom,” we will have a solid understand of the Dharma, not illusory, but real. Then naturally we will perfectly cultivate blessings and wisdom. Once we awaken ourselves, we must go awaken other people. This is to be “overflowing”.
Not only do we truly have enough for ourselves, we also have enough to transform others. We must fully understand the principles the same way we must fill a car tire with air until the tire is sufficiently full. If the tire is fully inflated, the car can travel smoothly on the road.If air is leaking or there is not enough air, the car will not move.
Therefore, if we want to walk this path, we need to have vitality, to be full of vitality.Thus, to “realize the truth is to be full”.When we “perfect true wisdom,” not only will we be full of vitality, we can also assist other people by helping them understand how to be full of vitality for walking the path.This means transforming them.Thus, “To transform others is to be overflowing.”
The Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions are applied with relative wisdom.Based on the timing, we must do certain things and use certain methods.
For this kind of people with this kind of capabilities, we must use this kind of examples and teachings to attract and guide them.
All this is done according to the people, location and time.
Knowing what kind of method we need to use for a certain person at a certain place and a certain time is called “relative wisdom”.For instance, the Philippines just experienced a typhoon called Haiyan.
A typhoon so strong is very rarely seen in this world.
On November 8, this typhoon made landfall in the central part of the Philippines the central part of the Philippines.As a result, the cities of Ormoc and Tacloban, these two places, were hit one after another.This typhoon left behind a wide swath of villages, towns and cities that were completely destroyed.Many people died.So far, the death toll is over 6000.
Reportedly, some are still buried under the ruins.It happened in an instant.With this impermanence, at that time, in that place, so many people died.The residents on those islands lost their homes and their loved ones.From the survivors came cries of deep sorrow.But at this moment, Living Bodhisattvas practiced “the Six Perfections and relative wisdom”.
Local Tzu Chi volunteers in the Philippines immediately gathered and prepared to set out from Manila and thus arrived in these cities on the 13th.
As the roads were damaged, travel was very difficult.But they were not afraid of the difficulty or the danger.In response to the time, the place and those people’s needs, they made their preparations and departed from Manila.
After arriving, they saw devastation everywhere.Thus they began their disaster relief work.They have [accomplished] many things; a month has already gone by.Think about it for this disaster relief effort, in just the city of Ormoc alone, [it took so much] for cash assistance to arrive on November 23.
Think about this.Disaster struck on November 8; air and ground travel were disrupted.On November 13, our Bodhisattva [-volunteers] set foot on this land.We arrived on that day and began figuring out how to hold a free clinic and how to help these people, by putting together a name list, and so on.
By the day of November 23rd, the money was prepared and loaded on a boat.What followed next was a risky and dangerous journey.
But “we can accomplish wondrous practices”.We were able to successfully provide disaster relief.On the 24th we started disbursing cash.
We continually completed our ongoing missions.After providing assistance to this place, volunteers travelled to the most hard hit areas.Their path took them through many disaster zones.By the time they arrived at the most hard-hit areas, the roads were completely blocked.It took seven to eight hours by car to get there.
In those seven to eight hours, all they saw were disaster areas.
Think about this, how big was the scope of this disaster?
From this point on, in the city of Tacloban we implemented the “cash for work” program.It has been a full month since we started this.[To clean up the city] through the “cash for work” program, human hands were not enough. Again, across the ocean waters we borrowed and transported from far away large trucks, gravel trucks, bull dozes and excavators. There were causes and conditions behind this, too.
Many causes and conditions had to be met. With this extreme suffering, the [Four Noble Truths] and the teachings of karmic causes and effect were continually put into practice. With the wondrous practice of relative wisdom, we realize the Dharma has always been here. Everything we do in the human realm is in accord with the workings of the Dharma. This is what Bodhisattvas are like. They take the Dharma to heart and manifest it in their actions. Thus they transform sentient beings in response to their suffering.
To accomplish this, they need relative wisdom; they must apply both compassion and wisdom. To meet the needs of sentient beings promptly, regardless of time, space and relationships, we need to exercise the wondrous practices of. Bodhisattvas relative wisdom. Thus, in learning the Buddha-Dharma, we must learn to apply it in a timely manner. If we do not comprehend the principles, “It is futile to engage in myriad practices”.
If all we do is say, “I’m walking the Bodhisattva-path. I’m learning the Six Perfections, if we keep learning but do not practice, then this road is just a line on a map. We must actually walk this road in order to firmly plant our feet on the ground and reach the state of relative wisdom in order to assess the right things to give to others. So, these myriad practices require us to reach a level of understanding. We must walk the path ourselves in order to realize the truth and be full of strength.
By “perfecting true wisdom” we can help all beings. Everyone in the disaster area is working hard. I ask them, “Are you tired? You must very tired; this is tiring work”. [They said,] “We are very happy, and we want to keep going.” “Don’t you want to go home and rest?” “We want to stay here until the end and finish what we started. We need to feel that we have completed our work.” See, aren’t they full of strength? Not only do they have enough, they have a surplus. Not only are they providing emergency relief work, after that phase is complete, they started making mid-and long-range plans. Isn’t this how “To perfect true wisdom and transform others is to be overflowing?”
To realize the truth is to be full; to transform others is to be overflowing. This is to be “full and overflowing”. We must walk this path ourselves to perfect our true wisdom. So, putting the Dharma into practice is very important.
In the previous sutra passage we also discussed, “Why was this so?” He provided three carts, the last of which was the cart drawn by the great white ox.
“Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”
If we want give people something, we need to give them enough to meet their needs. If we want to help someone, we should do a thorough job so that we can help them get back on their feet and stand on their own. This requires supplying them with great strength. That great strength comes from many people giving rise to aspirations. So, doing good deeds in this world takes more than just one person; it takes a group of Living Bodhisattvas uniting. Therefore, when we understand the Dharma, we need to frequently turn the Dharma-wheel so that more people can join us and contribute. When we go from one hand, to one hundred, to a thousand, to tens of thousands, when we reach out, our power will be great. So, “all his storehouses” refers to how the elder has various methods and strengths; he is full and overflowing with them.
Thus he had this thought. Because he had considerable power, he wondered how to distribute it to all. So, he had to always be mindful. The elder thought, “I have unlimited wealth, I should not give inferior and small carts to all my children.” Thought he enticed them with three kinds of carts, the sheep-cart and deer-cart could only transport one person.
So, he wanted to provide them with a cart drawn by a great white ox. Not only did he give them an ox of great strength, he also gave them a well-decorated cart. They could use it to transport people, transforming themselves and others. This was the elder’s thinking and the wisdom of Sakyamuni Buddha, the world-transcending awakened one. So, “Provisional wisdom is applied according to intent; thus it is full and overflowing”.
“Provisional wisdom is applied according to intent; thus it is full and overflowing; the many storehouses were full and overflowing.There is no Dharma which is not the True Dharma of the Great Vehicle. Thus it says: All his storehouses were full and overflowing with infinite kinds [of treasures].
The Buddha wanted to share His state of mind with everyone, but sentient beings could not accept it, so He exercised skillful means, applied according to His intent. The kind of sentient beings, the time and the state of things determined the kind of teaching He gave them. This is provisional wisdom.
An awakened being can apply this. With this wondrous Dharma, when sentient beings are suffering, we will exercise wisdom and find the means to save and transform them. This comes from provisional wisdom. When we are full of wisdom, we can apply it according to our intent. This is to be full and overflowing.
Moreover, “The many storehouses were full and overflowing.” To make use of something, we must already have something inside. If there is nothing inside, how would we have anything to make use of? Therefore, we learn the Buddha’s Way so that we can absorb ample teachings into our minds. The Buddha understood, after His enlightenment, the true principles of all things in the universe. So, the Buddha’s ocean of enlightened wisdom is very, very full. Because He has these teachings and a full ocean of enlightenment, He can exercise provisional wisdom according to His intent. This is possible because there is a wealth of Dharma within Him.
Out of all these teachings, “There is no Dharma which is not this Great Vehicle Dharma.” All teachings are part of the Great Vehicle Dharma. When we speak of the Four Noble Truths and Twelve Links of Cyclic Existence, aren’t we speaking of provisional teachings? Aren’t they skillful means?
They are called skillful means, but without them it is not possible to guide sentient beings into True Dharma. This is like how, to help people, we must first establish a “cash for work” program. Because we are unable to clean up all the debris, we ask the local residents to quickly get selves up. “Clean up all of this and we will pay you. This is your home, and we will pay you to do this. Quickly devote your strength and energy to rebuilding your hometown and restoring your lives to their former abundance.” We help them understand that they are filled with vitality.
If they can get their bodies moving, as well as their minds, they will be full of strength in body and mind. then they will be able to participate in the clean up. This opportunity gave them a chance to restore their vitality.
Their shops have already reopened, and the streets are lively again. Their surroundings are also clean. This was all possible because we had ways of guiding their strength and vitality.
The Dharma is not inherently great or small. It is just that we sentient beings, have different capabilities. The Dharma itself id the same. So, if we have wisdom, “There is no Dharma which is not the True Dharma of the Great Vehivle.”
All Dharma is Great Vehicle Dharma. We must walk the Bodhisattva-path. If we do not understand the Four Noble Truths or the Twelve Links of Cyclic Existence, we cannot actualize the myriad actions of the Six Perfections. So, all Dharma is Great Vehicle Dharma. “All his storehouses full and overflowing with infinite kinds [of treasures].” This is how the Buddha-Dharma should be applied in the human realm. We who learn the Dharma must put it into practice. Then the Dharma in our minds can be full and overflowing.
When we purify the impurities in our eighth consciousness, we can return to our pure Buddha-nature. By exercising our wisdom and awakened nature, we can guide sentient beings; this is what we Buddhist practitioners must do. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
Explanations by Master Cheng-Yan
Subject: See the Buddha-nature in the Fourfold Mindfulness (觀四念處明如來藏)
Date: May.22. 2015
“The Fourfold Mindfulness teaches four methods of contemplation. Its essence is wondrous and subtle wisdom. With the strength that comes from contemplating the mind with wisdom, we enable our minds to abide on the path. This spiritual wealth is the seed. True emptiness and wondrous existence is the ocean of fruits.”
You all know the Fourfold Mindfulness. We must “contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent” and “contemplate all things as being without a self.” We should constantly engage in these four types of contemplation. The body is a most unclean object. Furthermore, if our skin, flesh or bones are damaged anywhere, the wound may give off a foul odor. Therefore, the body is very unclean and filled with many impurities. However, to satisfy the cravings and desires that arise from this body, people take many actions that result in family tragedies. We need to carefully think about how the body is an impure vessel. With our minds, we should “contemplate the body as impure” and “contemplate all feelings as suffering.” When we pursue the things we see and cannot get what we want, it is very painful. When things do not go the way we want in our daily living, we also experience suffering. When we clearly want things to go a certain way but what happens is the opposite of what we intended, it is very hard to deal with. We must also contemplate the mind as impermanent; thoughts arise, abide, change and cease. We can be very happy right now, but if something suddenly changes, our state of mind will change.
We constantly say, “Forming aspirations is easy, persevering in them is hard.” Our minds cannot always abide in the same state and always remain peaceful. This is because the minds of we ordinary people are constantly changing. Due to their impermanent nature, our minds cannot abide peacefully at all times.
Moreover, all things are impermanent, but we ordinary people are confused, mistaking impermanence for permanence. We may not realize that in the universe and in this world, everything in impermanent. So, we must clearly understand the Three Principles and Four States; that is part of spiritual practice. We constantly mention these to everybody.
So, “The Fourfold Mindfulness teaches four methods of contemplation.” We need to earnestly reflect upon ourselves. We must constantly cultivate our minds. The mind is very subtle and wondrous. “Its essence is wondrous and subtle wisdom.” The essence of our wisdom is our nature of True Suchness, which abides permanently; it does not arise or cease and is always present. Unfortunately, we ordinary people have not yet returned to our essence, our nature of True Suchness. Therefore, we must make use of the “Fourfold Mindfulness, [which] teaches four methods of contemplation.” Our every thought must be on what we are doing. So, we must “contemplate the mind with wisdom.” Only by using wisdom to contemplate our minds will we have the strength to pave a smooth road in this world that connects with the Bodhi-path.
We must use the strength of our minds to put the teachings into practice. When the Dharma is in our hearts and there is Dharma in our actions, contemplating our minds with wisdom gives us this strength. We need to be mindful so that “we enable our minds to abide on the path,” on the Bodhi-path we are practicing.
Indeed, in every one of us, “This spiritual wealth is the seed. True emptiness and wondrous existence is the ocean of fruits.”
Recently in the Philippines, after Tacloban suffered a tremendous disaster, Tzu Chi volunteers rushed there right away and exercised the power of their intrinsic compassion and wisdom.
There was a young man who wrote a letter to us, expressing his gratitude to all the Tzu Chi volunteers for helping to stabilize their lives.Not only did the Tzu Chi volunteers help clean up the disaster areas in such a short period of time, they had also inspired hope and love in the survivors.
There was a school there called.Leyte Progressive High School.This was the first site we had helped clean up.
Through the “cash for work” program, we mobilized the local population.
During this process, there were nine teachers who, though they were preparing to start school again, put all of their spare change into bamboo banks.One of the teachers was named Anna.She represented all these teachers in presenting the bamboo banks to Tzu Chi.
In addition to bringing the donation, Anna also picked up the microphone and, over the loud speaker, shared with everyone the spirit of the bamboo banks.This teacher, on her own initiative, in traduced the origins of Tzu Chi, how it started with donations of 50 cents.
After she told this story to the townspeople, she vowed to get involved in Tzu Chi and be a person who spreads the Dharma.She did not say she would become a volunteer, but “a person who spreads the Dharma” to share this spirit of the bamboo banks and the story about the 50 cents, which now allows us today to be able to provide relief and assistance to countries all over the world.
See, isn’t this spiritual wealth?This cause is a “seed”.As for “true emptiness and wondrous existence, “this life is impermanent and the four elements are out of balance.
No one knows when disasters or blessings may appear; everything is constantly changing.
The Philippines suffered this tremendous disaster but it brought everyone’s love together and mobilized their strength.From this cause we can understand that even things that are destroyed can give rise to “wondrous existence,” which is the power of love.
Love is the essence of True Suchness.Our pure intrinsic nature is radiant, wise and everlasting.It is not impermanent; it is everlasting.For a long time it has contained infinite and countless fruits.These fruits were born from the seeds of causes.
We always say, “A seed contains an ocean of fruits”.A thick-trunked tree starts as a tiny seed.Isn’t a giant tree heavy-laden with fruits such an incredible thing?
A giant tree, after 1000 years, can still continue to bear many fruits.However, these end that gave rise to it was so small.Though small, it unleashed a boundless, infinite and inconceivable strength.This is why, as we engage in spiritual practice, we must always be mindful.
The previous sutra passage discussed how the cart drawn by the great white ox was magnificent and could carry many people.Many people also followed the cart as guards.
Pulling these carts were white oxen, their skin completely clean, their figures pleasing, their bodies powerful.They walked straight and smoothly, swiftly like the wind.And there were many attendants guarding each.
As we discussed yesterday, if we can mindfully learn the Buddha-Dharma, then when we accept the Dharma and turn the Dharma-wheel, we will naturally be able to transform many beings.When people in front practice, the people in the back will pass it on.This requires us to shoulder the responsibility for transmitting the Dharma.
So, we must turn the Dharma-wheel.
The next sutra passage states, “Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.” “Why was this so? This great elder had infinite wealth. All his storehouses were full and overflowing.”
Because this elder had infinite wealth, how could he just give his children a tiny bit of his wealth? No, he wanted to give them everything. So, he is like the Buddha, who wanted to teach sentient beings that they are all equal to the Buddha. He wanted them to experience their awakened nature, to awaken to the true principles of the universe and to be able to live in this world free and at peace. However, sentient beings are deluded, so they still continue to flounder in the sea of cyclic existence. They still continue to replicate their ignorance and create karma. This ignorance has covered their pure wisdom.
Though the Buddha wanted to explain His state of mind to everyone, their capabilities were so limited that they could not understand at all. This is why the Buddha taught the Three Vehicles. People who only seek to awaken themselves and transcend cyclic existence must also understand why they would want to transcend cyclic existence. They should understand the principles behind it. These are Hearers and Solitary Realizers, who choose the sheep-carts and deer-carts according to the needs of their capabilities and based on what they could pull with their strength. This shows the Buddha’s wisdom, so He is described with the analogy of an elder in the world.
[This elder] had so many valuable things that would meets people’s needs, so the wealth of this elder could rival that of an entire country. He had everything that people need, everything that was valuable. Moreover, his wealth was so abundant, so full and overflowing, that he had enough to meet the needs of everyone in this world.
“The fruition of Buddhahood, the state the Buddha attained, is the state He reached after His enlightenment. This “fruit” also had its “seed”. The causal ground where He engaged in spiritual practice is the seed. A seed like that is very exquisite and wondrous, and there are so many of them; these seeds must come from fruit. You can see that within every fruit is the cause for a great tree to form. The process of the Buddha’s spiritual practice over many lifetimes involved accumulating many seeds. Across those many lifetimes, the causes created by His spiritual practice were very ample.
“That which is valuable is that which can meet all of humanity’s needs. This is like the fruition of Buddhahood. The myriad practices we form are the causes and the myriad virtues these result in are the effects. This is the perfection of blessings and wisdom.”
We are able to engage in spiritual practice in this life because of our karmic conditions. In the past life, we also had this cause. Those causes led to this effect in this lifetime. To be born human, we must have the right karmic conditions. With effects come conditions and with conditions come causes. With the seeds we cultivated in our previous lives, will we be able to bring our practice in this life to fruition? Not yet, we need to do this, life after life. The Buddha had engaged in spiritual practice. [In the presence of] 20,000 Sun-Moon-Lamp Radiant Buddhas. Lifetime after lifetime, He never stopped following Buddhas to engage in spiritual practice. There were countless Buddhas before Him. At the beginning of teaching the Lotus sutra, the Buddha had already explained the state of “a seed containing an ocean of fruits”, that it takes lifetime after lifetime of accumulating the causes for learning and practice and lifetime after lifetime of accumulating their effects. These causes and effects must be endlessly accumulated over a long time. So, “the fruition of Buddhahood” is a fruit that has ripened. The state of Buddhahood is a fruit and a stage that has already [been attained].
In the past we have discussed the stages of the Bodhisattva’s Ten Grounds. In order to attain Buddhahood, we must go through each of the Ten Grounds. Only then can we reach the fruition of Buddhahood. Because he had what was valuable, that which could meet all of humanity’s needs, this elder was like the Buddha. The Buddha was already completely mature and had reached the fruition of Buddhahood. So, “The myriad practices we form are the causes”. In order to reach this state of fruition, we must engage in myriad practices. These are the causes. To engage in myriad practices, we must first know the Four Noble Truths, the Twelve Links and the Six Perfections. We must thoroughly understand them over many lifetimes. “The myriad practices…are the causes.” To reach the state of fruition, first we need to have “the myriad practices [as] the causes.” We must find a way to give to others and understand the suffering in life, then understand how we came into this world and where we will go after we die. Just how did we write the script for this life in our past lives? And in this life, what do we want to do? How we want to [deal with what we] feel, etc.?
If we can understand these principles, we will be willing to go among the people to practice the Six Perfections. In our daily living, our actions must be in accord with the Dharma. Therefore, we need to first have “myriad practices as causes” in order to have “myriad virtues as effects.” Then we can perfect our cultication of both blessings and wisdom. This is symbolized by wealth.
This great elder had infinite wealth. All his storehouses were full and overflowing: The Four Noble Truths, Twelve Links and actualizing the Six Perfections in all actions are the practices that reveal the Tathagata-garbha. No phenomena exist outside of the Five Skandhas, 18 Realms and so on; this is the principle that reveals the Tathagata-garbha.
So, “This great elder had infinite wealth. All his storehouses were full and overflowing.” This refers to “the Four Noble Truths, Twelve Links actualizing the Six Perfections in all actions.” We just talked about these “No phenomenon exists outside of the Five Skandhas, 18 Realms and so on.” These phenomena we are talking about are all unconditioned Dharma and all conditioned phenomena.
All conditioned and unconditioned Dharma are within the Five Skandhas, 18 Realms. Everyone should know the Five Skandhas. The Five Skandhas are the Five Aggregates. We always chant that “The Five Aggregates are all empty in nature.” Thus we transcend confusion and delusions.” The Five Aggregates are also called the Five Skandhas.
Form, feeling, perception, action consciousness are the Five Aggregates. This is what we experience in our daily living.
The 18 Realms are the combination of the Six Roots, Six Dusts,the Six Consciousnesses. Three times six equals eighteen. This gives us the 18 Realms. These are principles.
Previously, we talked about “actualizing the Six Perfections in all actions. We must unceasingly put them into practice to return to our storehouse consciousness and purify our eighth consciousness. Then we can enter the ninth consciousness, which is the Tathagata-consciousness.Then we will be inside our pure and undefiled Tathagata-garbha.
All Dharma is inseparable from our daily living. We [need] to live in accord with principles. If we do not follow the principles and deviate from them, we will give rise to afflictions. With afflictions, the actions we take will be evil deeds. This means we have degenerated and have created karma that leads to unbearable suffering.
Everyone, in order to learn the Buddha’s Way, we need to learn how to give to others in our living and how to reach the ultimate goal of our spiritual practice. We must constantly practice the Fourfold Mindfulness, The Four Bases of Fulfilling Power and the Four Right Efforts and so on. We must clearly understand the Three Principles and Four State so that we can develop exquisite and wondrous wisdom, which is the essence of our true nature. With our every thought, we must contemplate with wisdom and give out of the strength of our hearts. We must mindfully abide in our aspirations so we can unlock our spiritual wealth.
Only with this seed, this cause, can we thoroughly understand true emptiness and wondrous existence, which is the ocean of fruits. Everyone, learning the Buddha’s Way is simple. However, it requires this correct mindset. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
Explanations by Master Cheng-Yan
Subject: Smoothly Walk the Path with the Four Right Efforts (四正勤行平正大道)
Date: May.21. 2015
The great white ox is courageous and strong, with powerful muscles and a steady gait. This is like the [steadiness which comes from] practicing the Four Right Efforts. With diligent effort, we cultivate all virtuous Dharma.
With the Four Right Efforts, we will be powerful and steady. With diligent effort, we cultivate all virtuous Dharma. The actions of body, speech and mind must be engaged in proper spiritual practice. With smooth and steady steps, we follow these four teachings of the Path.
We must endeavor to cultivate virtuous teachings. Where do these virtuous teachings come from? We bring them into being through the behavior of our body, speech and mind. So, “The actions of our body, speech and mind” must always remain “engaged in proper spiritual practice.” Then, “With smooth and steady steps we follow these four teachings of the Path.”
The road spiritual practitioners walk must not deviate from these four teachings of the Path, which are the Four Right Efforts.
The Four Right Efforts: Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.
If our every thought is about helping others, if we can be understanding as we deal with people, matters and things, those are thoughts of goodness. If we are not understanding as we deal with people, matters and things, and conversely, take everything personally, those are thoughts of evil. Therefore, we must constantly reflect on ourselves.
If we have thoughts of evil and cannot be understanding, then even if we do not like this person, we should quickly think of some way to be more understanding of their situation. “This person is hard to teach. This person has such bad habitual tendencies!” If this is the case, what should we do? Let us think of his good points! Even if he is not understanding, we still can be. If we are understanding of everyone, we will be grateful for everything that happens. If we encounter these kinds of people and matters, we must be understanding of and grateful for them; then naturally we give rise to thoughts of goodness. If goodness has already arisen, we must nurture it so it will grow. We may be full of thoughts of goodness, but are we making a diligent effort to act on them? If all you do is say, “Yes, I’m very loving,” if that love does not lead you to act, to give to others, then it is not doing anything.
So, we must diligently make the right effort. Goodness that has already arisen means we already have thoughts of goodness. We must nurture them so they will quickly grow. This take diligence and effort, we must truly put our efforts into this.
Recently, we heard that, after Typhoon Haiyan devastated the Philippines, one of our doctors here in Taiwan was asked by the hospital, “Do you want to go participate in the free clinic?” His reply was, “I’ll think about it.” This doctor is very a good doctor. Though he had a good heart, he did not think much of the way Tzu Chi volunteers took action. He thought, “It is enough to just be a good person. Why bother having everyone dress the same way and follow a whole bunch of rules? Having a good heart is enough, why all the fuss?”
Then, when he went to the Philippines, he wore our blue and white uniform. Every single person who wore that uniform, no matter where they went, was respected by the [local] people. This is because they were recognized as people who were there to help, as Tzu Chi volunteers. So, everyone they encountered put their palms together and bowed to them.
He saw for himself what the conditions there were and what kind of lives people led. Moreover, in that place, he was respected by everyone. So after he came back, I heard him share, “In the past, I thought [negatively of the way we did things]. Now, I have changed my view and am filled with gratitude. I am just going to follow Master now.” Indeed, this is why, even if we have thoughts of goodness, we must act on them by giving to others.This is diligent effort and also the [Four] Right Efforts.
As for “evil that has not yet arisen,” we must work hard to not give rise to any thoughts of evil, none at all.If an unwholesome thought arises, suppressing it is not an easy matter.So, we must always pay attention to our minds.
These kinds of thoughts are very dangerous.When these thoughts of evil arise, we will do many things which are harmful to others and not beneficial to us.This is why we must make the right efforts and diligently cultivate our minds so that it will not give rise to thoughts of evil.
Thus we “prevent evil that has not arisen from arising.”
To do this, we must take good care of our hearts.To “quickly eliminate evil that has already arisen,” we need diligent effort and practice.We must make sure our past mistaken behavior, the actions, speech and thoughts that went astray, are now quickly eliminated; we must put an end to them.We must not let more thoughts of evil arise.
It is imperative that we not initiate any kind of evil behavior.
So, with everything from our minds to our behavior, we must put in diligent effort.These are the Four Right Efforts.
The Four Right Efforts are to “Quickly give rise to goodness that has not arisen. Nurture any goodness that has already arisen. Prevent evil that has not arisen from arising. Quickly eliminate the evil that has already arisen.”
Then our mind will be pure and white and clean, like the great white ox drawing the cart.
Pulling these carts were white oxen, their skin completely clean, their figures pleasing, their bodies powerful.They walked straight and smoothly and swiftly like the wind.And there were many attendants guarding each.
These carts were being pulled by great white oxen.Their “skin [was] completely clean, their figures pleasing”.They were very dignified and magnificent, from their skin to the steadiness of their limbs.
By practicing the Four Right Efforts, we can have the strength of an ox, with powerful and sturdy legs.Not only were the oxen’s figures “pleasing,” their “bodies [were] powerful”.
It is because their bodies were very powerful that their “steps were smooth and steady”.They walked extremely smoothly and steadily.So, they walked “swiftly like the wind”.
“And there were many attendants guarding each.”If our legs are powerful, we can walk smooth and steadily, in a very pleasing manner.We can also walk “swiftly like the wind”.We can walk very fast and in a pleasing manner.
The oxen were also followed by many people.“There were many attendants guarding each.”Many people followed them to serve and protect them.There were many of these Dharma-protectors.
If we earnestly engage in spiritual practice, we will automatically be supported by visible and invisible Dharma-protectors.These great white oxen, “their bodies powerful,” are analogies for great wisdom leading the way.
There were white oxen, their bodies powerful:
This is an analogy for how, with great wisdom leading the way, we can accomplish all virtuous Dharma and eliminate all evil practices.
The oxen that pulled these carts not only had powerful legs and strong limbs, they were also very wise.Because the oxen had great wisdom, they were guiding these carts ensuring they followed the right and proper course.This helped not only the carts themselves, but all the people following behind as well.If the cart in the lead is going the wrong way, those behind will follow down the wrong path.
Because oxen with great wisdom lead the way, we “can accomplish all virtuous Dharma”.
The oxen have truly great and virtuous teachings, with which we can “eliminate all evil practices”.This is wisdom.
With wisdom, we will constantly grow in goodness.With wisdom, we will prevent evil from arising.Even if it has already arisen, we can quickly eliminate it.Thus we can “walk straight and smoothly”.
This is an analogy for overcoming afflictions, for being able to overcome all our afflictions.
“They walked straight and smoothly: This is like overcoming afflictions by being replete with the wisdom of emptiness of existence. Then we will not get slowed down or veer off to one side. Thus, it says “They walked straight and smoothly.”
This kind of wisdom is replete with both the wisdom of emptiness and of existence. “Emptiness” is true emptiness. By understanding all the principles of life, we will not take issue over anything. People argue over the tiniest things, but in the end, aren’t they ultimately empty in nature? This is true emptiness. But to truly have wisdom, we must understand the karmic law of cause and effect. We cannot take anything with us when we die, only our karma follows us to our next life. Karma is created by the actions of our body, speech and mind. So, in this “existence”, what is it that has “existence”? Our pure intrinsic Buddha-nature.We all have it; this is “wondrous existence”. This is wisdom. We must avoid talking issue over worldly matters, and we must be very careful of the Buddha-nature we all intrinsically have. We cannot allow this nature of True Suchness to be defiled. So, we must carefully safeguard our nature of true Suchness so that it may remain as pure as the great white ox.
If we have this kind of wisdom, the naturally we “will not get slowed down or veer off to one side”. The path we travel will be the correct one, and afflictions and ignorance will not keep our thoughts of goodness, those heading in the right direction, from being stopped. Since we are on the right course and since we are walking the Bodhi-path, we should ho be stopped by obstacles, not at all. We will advance forward smoothly along this path of goodness, without deviating in the slightest. This road, the great and direct Bodhi-path, is very straight, so we can walk forward steadily. Thus we walk “straight and smoothly”.
“Swiftly like the wind” means they move quickly and their steps were very smooth.
“Swiftly like the wind: This is an analogy for how Right Wisdom directly expedites the attainment of Buddhahood. This is analogous to the great white oxen that walked straight and smoothly, swiftly like the wind”.
This is an analogy for how “Right Wisdom directly expedites the attainment of Buddhahood”. Once we know which direction to go in, and our minds are pure and undefiled, when we walk straight down the right course we will quickly reach a state where we are unhindered by afflictions or worldly matters. This is also analogous to the “great white oxen who walk straight and smoothly swiftly like the wind”.
So, “There were many attendants guarding each”. If we earnestly walk, with the Dharma in our hearts, we will “comprehend the great path”. Only by comprehending the great path can we awaken our wisdom. Once we awaken our wisdom and are on the correct path, then wisdom will be our guide, and we can naturally “lead people harmoniously”. Many people will follow us.
We take the Buddha’s teachings into our hearts, then we turn the Dharma-wheel and use this Dharma to guide other people.
“And there were many attendants guarding each: With the truth of the Dharma-realm, the Buddha fully understands cause and effect. Outwardly, He deals with all conditioned Dharma, pure and impure. Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm.”
This is also an analogy for the “truth of the Dharma-realm”, all the principles of the Dharma-realm. What are the truths of the Dharma-realm? The “full understanding of cause and effect”. The Buddha-Dharma is “the treasury of the Dharma-realm”. Hidden in the Dharma-realm are the principles of karmic causes, conditions and effects. Therefore, “With the truth of the Dharma-realm the Buddha fully understands cause and effect”, especially regarding external phenomena.
“Outwardly, He deals with all conditioned Dharma, impure and pure”. For a time, we often discussed “unconditioned Dharma”. Internally there is “unconditioned Dharma, and externally there is “conditioned Dharma”. Unconditioned Dharma is true principles. They are unseen, yet they are always there. Everything external, people, matters and objects, are all conditioned Dharma. Conditioned Dharma may be impure or pure. Anything that may be impure or pure is known as “conditioned Dharma”.
Since Beginningless Time, we unenlightened beings have allowed our nature of True Suchness to be covered by ignorance and afflictions. These are impure phenomena. We have many afflictions. Since we are engaging in spiritual practice, we understand this and will eradicate afflictions as soon as they arise. Thus, with conditioned Dharma, we must return to the truth of our unconditioned wondrous existence. So, we speak of inwardly and outwardly. “Outwardly He deals with all conditioned Dharma, impure and pure”. And on the inside? “Inwardly, He possesses all the countless virtues of His nature. This is the treasury of the Dharma-realm”.
Amidst all this Dharma, to turn the Dharma-wheel to transform all beings, we must be replete with that kind of wisdom. We use wisdom to guide the way forward, while transforming those following, the countless people behind us. This is something everyone can naturally do.
“Inwardly, He possesses all the countless virtues of His nature.” This is the “treasury of the Dharma-realm,” the Dharma contains infinite and boundless merits.
As long as take the Dharma to heart and apply it, we can use it to benefit sentient beings and widely transform them, this is called fundamental wisdom.
The treasury of the Dharma-realm is also fundamental wisdom, which contains both good and evil seeds good and evil seeds mean that if we commit evils, we create evil seeds, which are stored in the storehouse consciousness. If we are able to purify these seeds, we will return to a pure and undefiled ninth consciousness.
The treasury of the Dharma-realm has inexhaustible merits; this is fundamental wisdom. It stores good and evil seeds and gives rise to all pure and impure phenomena. This is the fundamental mind, also known as relative wisdom.
Therefore, “fundamental wisdom” contains both good and evil seeds and “gives rise to all impure and pure phenomena.” Impurity comes from the workings of ignorance. If we are defiled by ignorance, we will likewise commit evils.
Our intrinsic nature is pure, it is just that these basic afflictions have covered our pure and undefiled Buddha-nature. So, there is both good and evil in this place; if evil is more powerful, it will cover and obscure our goodness.
Spiritual practice helps us regain our strength so we can be like a great white ox. We must purify our body and mind, be guided by our wisdom and strengthen our limbs so they are sturdy. If we can do this, then we return to our fundamental mind, to our Buddha-wisdom. We will return to our “relative wisdom.”
“Relative wisdom” is the wisdom of the Buddha. The Buddha, with His wisdom, came into this world for one great cause. Out of great compassion, He wanted to save sentient beings. This great compassion is also contained within the Dharma-realm, within the “treasury of the Dharma-realm.”
The Buddha gives arise to great compassion to save sentient beings. with all the merits of His wisdom, He transforms all afflictions into Bodhi. These inexhaustible merits and virtues are like the attendants of the carts.
So, this is “all the merits and virtues of His wisdom.” We should always be mindful to keep moving in the direction of goodness and should keep accumulating merits and virtues. “He transforms all afflictions into Bodhi,” which brings infinite merits and virtues. These will be like “attendants.” If we can elevate our wisdom and walk the right course, “seek the path to Buddhahood and transform sentient beings, many people will want to follow us. This was why the Buddha used the ox-cart [as an analogy]. Because this cart is drawn by a great white ox, it can proceed steadily in the Bodhi-path. This is much better than the sheep- or deer-cart.
If we only seek to awaken ourselves, only one person [is being liberated]. This was not the objective of Buddha’s teaching. The Buddha wanted to teach us so that we can benefit ourselves as well as others. If we are able to walk along a smooth road, then we can lead others to this smooth road, too. The cause will lead to an effect, and we will attain the state of Buddhahood. To achieve this, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)