17 Oct 2014 Wisdom at Dawn Skilful means lead to supreme meaning Your wonderful state of mind is inherently tranquil, encompassing clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable. In emptiness there is wondrous existence, taught through skilful means. This is telling everyone that our wondrous state of mind is inherently tranquil and still. This tranquil and still state, encompass clear, subtle and wondrous truths. The appearance of Infinite Meanings is indescribable (cannot be expressed in words). True principles are inherently very tranquil and still, and without any appearance. This is how true principles are. Everything contains limitless principles. In our daily living, the things we perceive, the things that we can touch, all results from the convergence of many material things and resources. This is the convergence of causes and conditions. Principles are inseparable from causes and conditions. Causes and conditions must converge so that we have something we can explain with words and convey through images. There are underlying principles everywhere, they exist everywhere. In every moment, there are principles. We can find principles in time, space and interpersonal relationships. All things are full of principles. But for all these principles, their ultimate appearance is a state of tranquillity. All things were originally very tranquil and still. There was nothing there, so there was nothing that could be seen. Originally things were so clear, subtle and contained such wondrous Dharma. So, we cannot use a few simple sentences or even long discourses to help people understand these principles. Using language to explain these principles is very difficult. In summary, these clear, subtle and wondrous truths are the appearance of Infinite Meanings which are indescribable. If we analyse them, ultimately they are empty. The world goes through formation, existence, decay and disappearance. Humans go through birth, aging, illness and death. Our thoughts arise, abide, change and cease. Doesn’t everything end in disappearance, death and cessation? Nothing is left. Moreover, of all the things we can see in this world, is there anything that does not go through formation, existence, decay and disappearance? Is there anything that does arise from the convergence of causes and conditions? Sentient beings are ignorant and accumulate evil karma. So an infinite number of Buddhas, those who have been enlightened, come here hoping. They can teach and transform these suffering sentient beings. With our ordinary eyes, however, we do not recognise which individuals are Buddhas. Actually, when we are in the world, countless Buddhas are always surrounding us. So, numbering as many as the Ganges’ sands, They manifest within the world to bring peace and stability to sentient beings. Those who speak the virtuous Dharma to teach and transform sentient beings, those who become enlightened, can all be called Buddhas. The Buddha understood that sentient beings have layers upon layers of ignorance and afflictions, so if He suddenly describes this state of mind, no one would understand. If He suddenly tells them all the suffering in the world is the result of various ignorant thoughts, no matter how much He explained it, it would still not be easy for sentient beings to let go of those ignorant thoughts. So, the Buddha contemplated how to use skilful reasoning and skilful means to carefully guide us, slowly lead and slowly teach us. He did this to demonstrate the various paths. Though He used various kinds of skilful means, they do not deviate from the True Path. These paths actually all lead to the One Vehicle. A state of cessation is tranquil and still. All troublesome and ignorant thoughts have been completely eliminated and cleared out so, everything is pure and clean. This is also the truth of the supreme Meaning. The supreme meaning, the principles of Infinite Meaning, is called the truth of the Supreme Meaning. To go from the state of ordinary people all the way to the state of Buddhahood, achieving that state of cessation, is easier said than done. Ordinary people need things to be repeated, so He had to use the power of skilful means. Similarly, in the world, when we draw near virtuous friends, our spiritual friends, when we listen to them share virtuous Dharma, we will be happy, naturally absorb it and gradually learn from the step by step. We will walk in a wholesome direction. We will gradually form aspirations. The Buddha has many powers of wisdom. He uses these various powers of wisdom to teach. He understands sentient beings’ capabilities and the type of Dharma that delights them. Thus, with wisdom, the Buddha teaches according to sentient beings’ capabilities. This is the power of knowing right and wrong in all conditions. As often said by Master, “We need to know the person, the time and location and teach according to person, time and location.” Hence, this requires us to apply various kinds of wisdom to enable us to assess the situation correctly. In the Dharma, there is no distinction between 2 or 3 Vehicles. He only taught for the sake of the One Vehicle. The One Vehicle is the Great Vehicle, which is the Buddha Vehicle that will lead everyone to Buddhahood. This is what all of us must always be mindful of. We know that principles are everywhere, but are our actions in line with them? If we understand the principles and can put them into practice, with an open heart and pure thoughts, we can be everyone’s virtuous friend and guide everyone to enter the Buddha Vehicle. Then we are truly Buddha-children. So, we must always be mindful. Gan en. Duo Yong Xin. From Wisdom at Dawn on 17 Oct 2014 by Dharma Master Cheng Yen. Compiled by Gan Lee Eng, Melaka.
Posted on: Mon, 20 Oct 2014 01:39:25 +0000
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