Explanations by Master Cheng-Yan
Subject: The Fragrance of the Buddha’s Virtue (佛德飄香 眾生蒙熏)
Date: March.13.2018
“A body emitting the wondrous fragrance of virtue illustrates how sentient beings transformed by the Buddha are permeated body and mind by the fragrance of the Dharma. When we are stepped in the Dharma and engage in causal practice, we will be permeated by its fragrance. Then we will not be able to contain our joy.”
“A body emitting the wondrous fragrance of virtue illustrates how sentient beings [are] transformed by the Buddha.” We must mindfully seek to comprehend this. We ordinary beings have remained unenlightened. Year after year, lifetime after lifetime, we are constantly embroiled in interpersonal conflicts and ignorance. Out of ignorance, we create so much karma in this world. This is what we call defilement. When we listen to the Dharma, understand it and take it to our heart, it will enter into our actions in daily living. Then naturally, we will gradually move beyond our bad habitual tendencies and distance ourselves from our erroneous actions. Naturally, from within, our character will gradually be permeated [by the Dharma] to the point that everything we do and say will be able to move people and inspire faith and joy within them. This is how the Dharma, how listening to the Dharma can change our lives and correct our habitual tendencies. This is what we attain from this. Then, naturally, the feeling others get when they see our actions will inspire their faith to arise and waft forth. This is how we transform others. We do not need to say anything; we can inspire and influence them naturally. This gives us an air of spiritual virtue. This is like how, with families, people used to speak of “family virtue”. If a family taught [their children] well, then this family would receive everyone’s praise for their ethics and education. Everyone praised that family’s virtue.
And what about schools? The education at some schools is [known to] produce excellent students. Hearing about the students from some schools, some people would be overjoyed to hire that school’s alumni to be leaders at their company or organization. This is because they were educated at that school. The virtue of that school’s education imparts virtue to its students as well. For those who are educated in families who [teach] the principles and a system [of values], the [values] they are raised with also give them this air of virtue. Just by listening to them, we can get a sense of [their virtue].
This is how it is in the world. The same goes for listening to the Dharma. “This Buddhist practitioner listens to the Dharma very reverently!” Naturally, when people hear this, although they have not met this person before, hearing that he has studied the Buddha-Dharma [helps them] understand his sincerity. Naturally, they feel a sense of trust towards him. This is the wondrous fragrance of [the Dharma]. This is how the Buddha-Dharma can permeate us.
But if we simply rely on often listening to the Dharma to make people respect us, this is not enough. The Buddha taught us in the hope that we could earnestly take the Dharma to heart. The Dharma is our wisdom-life; it is from our wisdom-life that we can exercise our principles for living. This is what it means to truly take the Buddha-Dharma to heart.
When we have taken the Buddha-Dharma to heart, this Dharma will naturally waft forth from our bodies as a “wondrous fragrance of virtue.” Some people have a very refined character. The way they work with others and their influence on them are both very positive. When people are with them, the feeling given is that those who are often with them must be good people as well. “A body emitting the wondrous fragrance of virtue” symbolizes those sentient beings who have already been transformed by the Buddha. If the Buddha-Dharma had not permeated them, how could they clearly understand so many principles in the world and be able to interact so harmoniously with others? This shows that the Dharma must be in their hearts.
I often say we need the Buddha in our hearts, that in being mindful of the Buddha, [the Buddha] enters our hearts. When we are mindful of Him in our hearts, the Buddha is always with us, and we have the Dharma every step of the way. The Buddha-Dharma abides forever in our minds. So, “[We] are permeated body and mind by the fragrance of the Dharma.” Once we have absorbed the Dharma into our hearts, a sense of deep sincerity arises within us. All [the afflictions] we created in the past are completely eliminated. Now, every thought our minds give rise to is about the Dharma and how we can bring benefit to others. It is [in] our minds; the Dharma has already permeated out minds, so our minds are steeped in it and our wisdom-life increases. When our minds [turn towards] our wisdom-life, then our thoughts in every moment are all characterized by wisdom. With the cells of wisdom, in everything we think about, we will constantly use the ability of our thinking to find ways to help others.
This is like how, a number of days ago, in October (2016), we held a reunion in Tainan for bone marrow donors and their recipients. We held this extremely moving [ceremony] for our bone marrow transplant participants. I remember, about 23 years ago, it was also around October that I traveled to Taichung and explained this idea. After some thought, we decided to establish a bone marrow center. At the time no one knew much about bone marrow. Why did we need to establish a bone marrow donor registry? To what end? In order to save lives. It had been in my mind for a very long time. We had witnessed our care recipients who became impoverished due to these illnesses. Moreover, all we knew then about the illness when we first encountered it was that it was called “leukemia”. One regular middle-class family, because of this illness, lost all their [resources]. The patient had to be hospitalized, but [the family] was unable to pay, and the patient might not have been curable, so he was likely to be discharged from the hospital. “The patient is not yet well, so why are you discharging him?” They said, “There is no cure for him.” “What kind of illness has no cure?” “This is called leukemia”. “What is leukemia?” We went to the hospital to learn more. There was no cure, so what could be done? The patient’s ability to create blood cells became compromised. His body was unable to create blood, so every day he relied on blood transfusions from other people. He had to rely on donated blood to live. Blood at the time was very expensive. One bag of blood was 250 cc, and every time they transfused blood, they used over 1000 cc. It was so much money; one bag cost over NTD 1000, so in one day it would be several thousand NTD. When we went to visit the hospital, we saw a very handsome young man. He was still young, yet he had developed this illness. All the family had left was this child. They had already sold their assets and their home, but there was nothing more they could do. There was no time to wait for medicine to help, there was not enough time. They were already saying that only with a bone marrow transplant could they restore his [body’s] ability to create his own blood cells so he would no longer need an external blood supply. For his bone marrow to recover its functionality, they had to transplant a healthy person’s bone marrow or stem cells. We did not yet know what stem cells were. They said that out of nearly 100,000 people, there might only be one matching [donor]; his chance of finding a match was very low. But there was a chance that his close relatives, like his sister or another family member, might be [a match]. At that time when we were helping out, marrow donations from unrelated donors were not yet legal [in Taiwan]. So, this patient was very lucky. His sister was willing [to donate], and she was a match! As long as there was someone who could help them financially with their medical expenses and hospital fees, she was willing to donate. As soon as we heard there was hope [for a cure], we helped [to cover] this brother’s and sister’s medical expenses.
At that time, I personally went to National Taiwan University Hospital to visit them. After the transplant was done, his sister was also [resting] in bed. When she saw me, she quickly got up from the bed. “I am so grateful! My brother is doing very well now, and I will be discharged very soon also.” You can leave the hospital so soon?” She said, “Only my back, near the spine, is a little painful. There are no other issues, so the doctor said I can be discharged.” So, two days later, his sister was ready to leave the hospital. And her brother? He was still in isolation, but we knew that he had been saved. This was my first time encountering [leukemia], and it was also the first case of leukemia that Tzu Chi was able to help with.
After that, there was another case, someone who returned here from the U.S. Stephen Huang said, “There is a woman in the U.S. who is getting her master’s degree now. We knew she had leukemia, so we mobilized Tzu Chi USA. Everyone held benefit concert for her to raise money and appeal for stem cell donations. We tested blood from 2 or 3000 people, but there is still no match”. So, a professor from National Taiwan University accompanied her back here. I saw how beautiful and elegant she was; moreover, she had had this chance to study abroad. She had graduated from college, and now she was attending graduate school; it would be such a pity if we could not help her. In the U.S., everyone was appealing to us here in Taiwan, but many people said, “Master, you cannot do it! It is expensive! It will cost so much money! Every time we draw blood for testing, it cost more than TWD 2000. Then, sending it to the database in the U.S [for matching] also costs money. This cannot be accomplished with just NTD 30 or 50 million; it will take several hundred million! Mast, please don’t do it!” I was very conflicted. Should I do it or not? Taiwan did not have this kind of database. But Taiwan has so many loving people; we could appeal to everyone take a blood sample in order to establish [our own] database. But to locate it in the U.S., the inspection alone would cost a lot, and the service charge would be very expensive. Moreover, would establishing it in the U.S. be convenient for us to do?
However, this was necessary at the beginning, but we needed a lot of manpower and money. Every time we drew blood from one person, it cost over NTD 2000. We had to compile everything together and send it to the U.S. This was so expensive. Getting it to the U.S. cost a lot of money, but as long as there was hope, [we would do it]. So, I began in Taitung with a single phrase. I said to them, “I have an idea”. Surprisingly, the people in Taitung said, “Master, we approve of your plan! [I said], “But it will take a lot of money, why do you support it?” They said, “If you say we must do it, then we should just do it! [We know] you will think of a way, so the right thing to do is to just support you”. They gave me faith. When I arrived in Pingtung, it was a village in the countryside called Panzailiao. In my first talk, I also mentioned [my plan], and the several hundred, perhaps a thousand of them said they supported me. My faith continued to grow! With one talk after another, I went from Kaohsiung and Tainan all the way to Taichung. When I started to speak, even with so many people in Taichung, they also said, “Master, we support you in this”. The whole journey helped me to have faith. When I arrived in Taichung, they said, “Master, since you want to do this in October, we are going to hold a fair in Baguashan. At this fair there, we can set up a booth and begin our appeal to people”. “This is great! Alright.” So, in our first session at Baguashan we began to spread the word. More than 800 people came to test their blood.
I was very grateful! I quickly mobilized Hualien Tzu Chi Hospital’s nurses and technicians to come to Changhua to collect [the samples]. These 800 people formed aspirations, and after we drew the blood, we sent the samples to the U.S. Everyone test cost more than NTD 2000. However, in one place after the next, especially when we were in Taipei, [people reacted] with even more enthusiasm, because they knew they could save lives. At the start, Tzu Chi volunteers hosted one informational meeting after the next. They trained everyone to the point where even the elders could speak on this topic. Then, our Faith Corps began carrying signs [to inform people about bone marrow donation]. Because of this, during this period of several years, encouraging marrow donation became very popular.
During those few years, we quickly established our own registry in Taiwan. We invited Dr. Lee Tsung Dao from the U.S. to come back. He had responsibilities in the U.S., but we asked if he would come back. This is how we established our own registry here in Taiwan. At the time, [doctors from] Japan came to visit. “How did you find a way to do this? In Japan it was very difficult to establish one. Those who came [to be tested] were few, and those [willing] to donate are even fewer.” This database has really been very effective. This road we traveled was full of difficulties; now it has been around for more than 20 years. Now, this registry of ours fills a very important role.
In the news, we read about [a child]. He just turned eight this year, but when he was born, [it was as if] his bones began to petrify. So, they called him the “Marble Baby”. Presently, there have only been six cases of this [recorded] in all of Taiwan; it is a very rare illness. So at that time, this child was becoming rigid. He needed a bone marrow transplant. Tzu Chi volunteers began to search for [donors], and they actually found a match, a young man. This young man who was recently married was the match. This young person was very enthusiastic, but to donate his peripheral blood stem cells, he needed several injections of a growth hormone. Some people said things to him [like], “You are in such great shape. If you are injected with this stuff, will it affect you physically? You are so interested in sports, it will affect your body” and so on. He began to hesitate. A group of Tzu Chi volunteers quickly went to talk to him.
Eventually, this young couple felt so moved by our Tzu Chi volunteers that he vowed to donate. After he donated, Tzu Chi volunteers took great care of him and visited him at home to give him tonics and so on. This young man was very healthy; in particular, he was training as a body-builder. He well-built, with big muscles; when he flexed, you [could see] all the muscles constrict throughout his body. He was very handsome and extremely healthy, with a well-toned physique. He even won first place in a body building competition. When I saw [how healthy he was], I was so happy. It was incredible. And the child? On the day he came to the reunion gathering, this precious child looked so healthy! He is now eight years old, and his blood type even changed. This child is very healthy, and he has a lot of stamina. There is only one [issue]. His eyesight degenerated when he was small, so it was only his eyesight that did not recover, [but otherwise], his whole body has changed. He is now a healthy child. This is one of life’s incredible miracles. This is one of life’s incredible miracles. This is [possible] when we willingly use our bodies to be of service to others.
[Sometimes] what is needed is inside of us. What about external [conditions]? They constantly influence us. [It was] this team of marrow donor volunteers who used their sincerity and the Dharma to continually persuade him. Once he accepted this and took the Dharma to heart, he made saving this boy’s life his top priority. He was willing to accept this and donate the stem cells in his body to save another person’s life. Isn’t this how, through our mutual interactions, we can grow our wisdom-life and use our love to save the lives of others? This is [allowing] the Dharma to permeate us, body and mind. He used a part of his body to save another person’s body, and now that body has fully recovered. His life-force has been revitalized.
So, “We are steeped in the Dharma and engage in causal practice”. This one person formed an aspiration to walk the Bodhisattvas-path, and many others gathered the Dharma in a way that he could accept with his perspectives and thinking. Then, he gave the bone marrow from his body. This is being “steeped in the Dharma”; the wonders of physics and biology found within the body are all part of [the Dharma]. Only after searching through hundreds of thousands of people was a match finally found. This is like the Buddha-Dharma. When we listen and truly take the Buddha-Dharma to heart, it becomes our own, the Dharma [is like] marrow. This Dharma is like an infusion of marrow for our wisdom-life, so that our wisdom-life become living Dharma, a life of wisdom. This is truly a difficult process!
So, “We are steeped in the Dharma and engage in causal practice”. The seed of this cause is truly [planted] in our lives like this. This is being permeated by the fragrance of “the Fivefold Dharmakaya”. To be permeated with the fragrance of the Fivefold Dharmakaya means [the Dharma] has entered our lives. “Then we will not be able to contain our joy”. I was so happy to see them meet each other at this reunion. On the stage, the child’s parents expressed their gratitude. This lively child and this young bodybuilding champion embraced each other. It was truly very beautiful! The fragrance [of Dharma] filled that scene. When everyone saw this [embrace], they could feel the wonder of life. Everyone was so moved that they could not contain their joy. The meaning here is the same; when we accept the Buddha-Dharma, we must truly take I to heart. We [must integrate] the Dharma into our mind so that, every day, we will willingly [devote] our every thought to giving; giving can be both tangible and intangible.
The previous sutra passage says, “Beneath the trees of treasures there are lion’s thrones upon which the Buddhas sit, made magnificent by a brilliant radiance. They are like great lamps burning in the dark night”.
At that time, everyone sat down and took their seats, returned to their places, just as the Dharma had returned to its place. In that place, their bodies and minds radiated brightly. When the Dharma enters our minds, our ignorance turns into brilliant radiance. So, [it was] “made magnificent by a brilliant radiance”; it was all illuminated. Thus, “They [became] like great lamps burning in the dark night”. With so many good people gathered together, surely that scene was very brilliant.
Continuing on, the following sutra passage says, “Their bodies emit a wondrous fragrance that pervades the lands of the ten directions. All sentient beings are permeated by it and are so joyous that they cannot contain it. It is like a great wind blowing the branches of small trees. Through these skillful means they enable the Dharma to long abide”.
Because we have accepted the Dharma’s fragrance, “[our] bodies emit a wondrous fragrance that pervades the lands of the ten directions”. This Dharma, that is, the Buddha’s teachings, now pervades the ten directions. The Buddhas manifestations had gathered from the ten directions. Wherever the Dharma is found, it can be spread throughout that place. So, this is why it [speak of] “Their bodies emitting a wondrous fragrance”. Anywhere the Dharma is found, the Dharma’s fragrance will permeate that place; its fragrance will [spread] there. Wherever the Dharma goes, its fragrance will be there. This is similar to how, after establishing the bone marrow registry, once people understood it they continually promoted it. In order to continually save people’s lives, loving donors continually appeared.
Recently, haven’t there been bone marrow donors every day who come to receive blessings? Sometimes even two or three people come in a day; every day there is someone who comes to receive blessings for donating marrow. We have seen that more and more people are inspired to donate peripheral stem cells and are coming in even greater numbers, [enabling] even more people to be saved. This is [made possible] by the wonders of modern medical technology that we can apply in this world. Not only can we save Taiwanese people’s lives, there are also 20 to 30 countries from which people have come to receive bone marrow. We find matches even for those of different ethnicities. Because the registry has an abundance of [donors], we can find matches for people from any country. This shows that wherever the Dharma [is found] the [same] Dharma will waft throughout that place and save the people there.
Their bodies emit a wondrous fragrance that pervades the lands of the ten directions: this praises the Buddhas’ virtue, which enables the Dharma’s fragrance to permeate the assembly as They benefit living beings, give teachings and transform others. The fragrance of the bodies of all those Buddhas fills the lands of the ten directions. It is everywhere.
This is the same idea. So, here, [it tells how] “Their bodies emit a wondrous fragrance that pervades the lands of the ten directions”. This repeated verse [is explained as] [praising] “the Buddhas’ virtue, which enables the Dharma’s fragrance to permeate the assembly”. Because of the Buddha’s virtue, the Dharma He attained when He became enlightened enabled all things in the universe to be completely understood by Him. So, the virtues the Buddha cultivated and the wisdom He awakened to [enabled] the Dharma’s fragrance to waft through [the assembly], and they all accepted it. “They benefit living beings, give teachings and transform others”. It is only by the Buddhas’ virtues that so many people willingly accept the Buddha’s teachings and are able to be transformed. So, “The fragrance of the bodies of all those Buddhas fills the lands of the ten directions”. All Buddhas are like this. Their process of spiritual practice is the same. They practice to attain enlightenment, to use the Dharma to be able to teach and transform the world’s sentient beings.
In this way, [Their fragrance] “fills the lands of the ten directions. It is everywhere”. For this Dharma to become widespread, we must all comprehend it, understand it and apply it in this world; then it will “be everywhere”.
All sentient beings are permeated by it and are so joyous that they cannot contain it: Sentient beings are permeated by the Buddhas’ fragrance, and all of them are so joyful that they cannot contain their joy. With regards to the Dhamakaya, this fragrance is in response to the Buddha’s merit and virtue.
“All sentient beings are permeated by it and are so joyful that they cannot contain it”. The meaning here is that sentient beings feel this way because, after receiving this Dharma, it is now in their [minds] and they can put it into action. They apply it to their daily living and transmit the Buddha’s teachings. This is “[being] permeated by the Buddhas’ fragrance”. The fragrant air, this sweet fragrance, permeated them; they could all feel it. This is like the paper used to wrap incense. It is placed in a box and sealed. Then when we open the box of incense, [we say,] “How does it smell so good?” When we pull the paper out of the box, [we say], “Why does this paper smell so good?” It is removed from the incense, but it still smells good, meaning that it has been permeated [by the scent]. When we listen to the Dharma, take it to heart and apply it in our lives, when we bear it in mind and apply it in our lives and our own behavior, then we have been “permeated by the Buddha’s fragrance”. We have been permeated by the Buddha-Dharma, so our negative habitual tendencies are already eliminated. Now, in our body and mind, the thoughts we give rise to, the actions we take and the words we speak will all be in accord with the Buddha-Dharma’s rules for our demeanor, composure and conduct. Our actions will benefit sentient beings as well. This is because the Dharma has permeated us, enabling us to serve others in this way. After we give, we will be very happy. When others see this, they will also praise us. We do not seek recognition; it comes on its own. Others see us [and think,] “This person is truly good. He helps others and so on”. When those we rescue get their lives back, when their hardships are completely resolved, the joy they feel, “cannot [be] contained”. In “with regards to the Dharmakaya,” the Dharmakaya is the Dharma; in speaking about the Dharmakaya, “this fragrance is in response to the Buddha’s merit and virtue”. This Dharma is the fragrance emitted by the Buddha’s merit and virtue. Otherwise, how would we know to do good deeds? Otherwise, how would we have the wisdom [we need] in this life to create blessings? As for loving-kindness, compassion, joy and equanimity, how would we accomplish these? We gain [this wisdom] from the Buddha’s virtue. Because the Buddha’s virtue teaches and transforms us, because of what we have gained through His virtue, we have this ability to serve others.
“It is like a great wind blowing the branches of small trees”. The wind is a metaphor for “how the Buddha’s virtue widely transforms, like a stream of fragrance”. The branches represent how sentient beings’ capabilities respond to seeing the Buddha.
The wind that blows through is the Buddha’s virtue. It is like how, a long time ago, around the Abode we planted many areca palms, also called betel nut trees. We were not selling betel nuts; no, it was for landscaping. Since then we have had these areca palms. When the wind blows, it is very fragrant because of their sweet-smelling blossoms. There is also the pomelo garden. We planted pomelos, and when they blossom, they also smell nice. We can smell them because the wind is blowing. That is how the flower’s fragrance spreads throughout [the area] so that we can all smell it.
Otherwise, we would have to walk up to the pomelo tree to be near enough to smell its flowers. But when the wind blows, we can smell the fragrance from all of the pomelo flowers. The same principle applies. The fragrance of the Buddha’s virtue is spread widely by the blowing wind. “So, the Buddha’s virtue widely transforms like a stream of fragrance.” The Buddha’s virtue requires constant causes and conditions like this; there must be a kind of wind to blow it. Only then can it be spread widely so that everyone may attain it.
Otherwise, the Buddha in Kapilavastu would be so far from us in Taiwan. What causes and conditions could enable. [His fragrance] to spread widely enough that not only Taiwan but the whole world can smell the Buddha’s fragrance? The branches are an analogy for sentient beings, how sentient beings’ capabilities respond to seeing the Buddha. With our capabilities as sentient beings, we can be moved and transformed by the Buddha, so we have already accepted and been permeated by His fragrance. Our branches have already begun to sprout and are able to grow leaves. “Through these skillful means they enable the Dharma to long abide.” The Buddha gave many teachings to suit sentient beings’ capabilities. Our capabilities are suited to the Dharma the Buddha taught, so we are able to accept it. Thus, “By using such clever and skillful means they enable others to attain the Right Dharma.” We have already attained the Right Dharma. This Dharma can “long abide in the world.” This refers to skillful means. How else could we sentient beings with our dull capabilities be able to accept the Buddha’s virtue right away? Because of the Buddha’s wisdom, He began using skillful means at that time to teach and transform us, while still giving us the principles of ultimate truth in this world. [He taught] the Four Noble Truths, and used many methods to analyze things for us and help us understand. By understanding His analysis, we realized that our causes and conditions were caused by the karmic forces we accumulated. They were due to our ignorance and afflictions. Thus, with gradual realization and understanding, we grew from our limited capabilities to intermediate capabilities, until we attained great capabilities, capable of accepting the Great Vehicle Dharma. This all [began with] accepting skillful means. Thus, “[He] can transform the pure lands, gather the Buddha’s manifestations and so forth.” [He used] so many skillful means. In this way, He continually “thrice transformed the pure lands.” Moving from small to middle to great teachings, [the Buddha] thrice transformed the pure lands.
Through these skillful means: This refers to transforming the pure lands, gathering the Buddha’s manifestations and so forth. Long abide: This means helping the wondrous Dharma to appear and circulate throughout the world. This praises how sentient beings are permeated by the fragrance of the Buddha’s virtue and immersed in the stream of Dharma which nourishes all things. When permeated by the fragrance of the Fivefold Dharmakaya, their joy will not be able to be contained.
“Long abide” means “helping the wondrous Dharma to appear and circulate throughout the world”. It shows how, “sentient beings are permeated by the fragrance of the Buddha’s virtue.” We are “immersed in the stream of Dharma,” and as it slowly permeates us, we can exert a positive influence on all things. [In this way] the Buddha’s virtue can become widespread in this world; no matter our capabilities, we are all capable of accepting it. So, when the fragrance of “the Fivefold Dharmakaya” permeates them, their joy will not be able to be contained. The Fivefold Dharmakaya is the precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. These are called the Fivefold. Dharmakaya Precepts, Samadhi, wisdom, liberation and liberation’s understanding and views are the Fivefold Dharmakaya. This is what gradually enables us to comprehend and understand [the Dharma]. When this Dharma enters our bodies and minds, we will [become more] capable and effective. We should mindfully seek to comprehend this Precepts, Samadhi and wisdom are the Three Flawless Studies. Liberation enables us to eliminate our ignorance and afflictions. After they are eliminated, we will be awakened and liberated. This is called the Fivefold Dharmakaya.
This is easy to talk about, but it is not so easily applied. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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