Explanations by Master Cheng-Yan
Subject: Safeguarding the Right Dharma (守護正法 方便增廣)
Date: October.04.2018
“Although [the Buddha] was the Dharma-king and had attained great freedom and ease in the Dharma, He still needed to first exercise His power of patience as He involved Himself with worldly matters. His wisdom is the great Dharma-treasury for benefitting oneself. Next, with great compassion, He observed capabilities and taught accordingly.”
We must seek to mindfully comprehend this! The Buddha expounded the Dharma; even though He had already attained great freedom, He taught the Dharma for sentient beings’ sake. The Buddha knew the true principles of all things in the world like the back of His hand. Being one with the universe, He felt at ease teaching the Dharma to all beings.
However, He still needed to be patient. In this way, the Buddha, over many years and many lifetimes, for dust-inked kalpas, had to [maintain] a patient mindset. He needed patience when facing the sentient beings of this world, for sentient beings are stubborn and difficult to tame. All Buddhas and Bodhisattvas practice giving for the sake of sentient beings. There are so many sentient beings in the world with differing capabilities. The worldly affairs of sentient beings in the world are very complicated; there are many complicated ways of life in the world. Ways of living in the world are very turbid, so the Buddha dedicated Himself in the human realm to teaching and transforming sentient beings. The Buddha had to talk about how, in the past, He had to have patience and endurance for such a long time in order to attain Buddhahood. He had to be replete with causes and conditions to attain Buddhahood and teach the Dharma. To teach the Dharma to people in this world, He had to be very patient. Not everyone understands the same kinds of teachings. He had to teach according to capabilities; He had to adapt to their capabilities and teach with skillful means to patiently guide them. This required endurance and patience. Regarding the entanglements of the world, we must truly be patient with them in order to be able to face such a complicated world.
The world is filled with disasters, and there are many forms of suffering, so He taught us in hopes that we would all likewise have the patience and endurance to go among people. He encouraged everyone to practice the Great Vehicle Dharma, to go among people to spread the Dharma and to benefit sentient beings. So, He first wanted to tell us that we need this kind of patience to be in the world. We must have this kind of patience in the complicated environments of this world. So, “His wisdom is the great Dharma-treasury for benefitting oneself.” We often talk about going among people; people’s afflictions are the best spiritual training ground for Bodhisattvas’ to practice in. As Bodhisattvas go among people, they can see how people have different habitual tendencies and different kinds of afflictions and where these afflictions come from. In order to benefit ourselves, we must understand how to eliminate the source of afflictions. To eliminate the source of afflictions, we must be like “bystanders who can see clearly” as we go among people.
We have many afflictions, but where do they come from? We ourselves do not know this, so we must go among people. When we go among people, [we find that] they also have afflictions. Since we are bystanders, we can learn from the interactions between people what causes their afflictions and how great the afflictions are that result. From the causes of others’ afflictions, we can understand that, in fact, our own afflictions also came about in the same way. When faced with others’ afflictions, we can analyze them calmly. Not only can we experience and understand them, but we can also explain the afflictions and help those who are involved understand. “It turns out it was a misunderstanding. I was the one who was overly concerned. If I let it go, there will be no afflictions.”
When others hear this, they can let the matter go. What about our own feelings? We have the same afflictions as they do. When we listen to the Dharma, we can use it to encourage and guide people to open their hearts and be understanding. Then, we can bring this Dharma back so that we ourselves can also apply this Dharma. In addition, we know the source of afflictions and ignorance and how they arise. What are the “causes” and “conditions” that lead to these kinds of “effects”? Then, we can thoroughly understand the karmic law of cause and effect. So, when facing other people, we must first cultivate patience. We must have the Buddha’s compassion and take “great compassion as the room” and “gentleness and patience as the clothing.” We must be very patient. In this world, as we listen to the Dharma, we apply it. Listening to the Dharma increases our wisdom. This wisdom brings benefit to ourselves, and as we apply it to others, we hone our skills so that we can further put it to better use. This is like a treasury of great Dharma. “Bodhisattvas arise because of suffering sentient beings.” They serve sentient beings, for sentient beings are the true spiritual training ground for Bodhisattvas. In this great spiritual training ground, we gain realizations through experience. So, as we take in [these realizations], they become our “great Dharma-treasury”. As we give unconditionally, sentient beings are relieved from suffering. We attain Dharma-joy from applying the Dharma, from using the right approach. If it is the right thing, we should just do it. Helping others feels good! This is the great Drama-treasury.
Now, as we apply it, we are joyful. As our thoughts of goodness have been processed, we can practice good deeds at every step and all our thoughts will be good thoughts. This is our great Dharma-treasury.
So, “Next, with great compassion, He observed capabilities and taught accordingly.” In the future, we will understand what capabilities sentient beings have and what afflictions they have. Knowing these methods, we can then go among people and transmit the Dharma unobstructed. This is great compassion. When we discern sentient beings’ suffering we can teach according to their capabilities. This is how the Dharma-king led by example. He used His physical conduct to teach us, and we practice according to His teachings. So, if we are to practice on this path, we must enter the great and direct Bodhi-path. For several days, we have been discussing how we must understand our past, our previous lifetimes or our lives in the past. We intrinsically have the kind Buddha-nature, but we ourselves allow ignorance to continuously cover our kind nature of True Suchness. We do less and less good deeds to the point that we stop doing them at all. We cease doing good deeds and taking action to practice the Bodhisattva-path.
This means that as spiritual practitioners, we ceased doing good deeds in the past; upon seeing others do good deeds, we became envious and took no joy in their good deeds. Now we safeguard the Right Dharma and spread it with skillful means.
We do not know how long it has been. Since many lifetimes ago, we have been among people in the Six Realms. Our nature of True Suchness has been covered by layers and layers of afflictions. Our thoughts of doing good deeds gradually decreased. As for the great, direct Bodhi-path, we have neglected it as well. This was “in the past”. “In the past” means that, for a very long time in the past, we have continuously reduced our good thoughts until they ceased to exist. So, they are now gone. We have not done good deeds for a long time. But “Upon seeing others do good deeds, we become envious.” Not only do we not want to do [good deeds] ourselves, but upon seeing others doing them, we become envious and resentful. We do not want to do them, but we resent others for doing them. This is how unenlightened begins are. After many lifetimes, our virtuous thoughts have decreased and ceased to exist. Now, upon seeing others do good deeds we become envious and refuse to take joy in them. This is what ordinary people are like. But, at this time, we again listen to the Buddha-Dharma and begin to form aspirations to safeguard the Right Dharma. Not only do we safeguard the Right Dharma, we also need to “spread it with skillful means”. As others do good deeds, we must take joy in their merits and praise them. This is like how, after the flood in Taipei [in 2017], many people in the greater Taipei area mobilized to clean up. However, they did n to need so many people. Less than 2000 people was enough. Although we did not participate, it was fine. We should praise them. It is very easy to give praise nowadays. Everyone has a cellphone in hand. We can [follow them online] and [show our] care for them. At that time, how did they dedicate themselves? How did they help people clean up? We can learn from their actions. Although we did not participate in it, we should praise them and tell them, “What you are doing is not easy! You are Living Bodhisattvas!” and so on. Seeing how they developed hearts that touch people and minds with good thoughts, we should take joy in their merits and praise them. If we do this, the people, our society, will become more [virtuous]. People who do good deeds will be more interested. As Bodhisattvas, we must rejoice in goodness when we see it, and we must also praise it. We should not say, “I did not do anything. I cannot do it, but when others are doing it, that is not big deal!” We should not have this mindset. “Bodhisattvas arise because of suffering sentient beings.” In the future, this world [will be affected] by the present changes in the climate, so, we must all [practice] reverently. How do we bring purity to people’s minds? Only if everyone does good deeds and is reverent will the weather be harmonious and everyone be able to live in peace. If people harbor thoughts of envy when seeing others do good deeds, if they feel unhappy about it and even slander them. I cannot bear even thinking about what this society will be like! People’s states of mind have deviated. In this great universe,[we should bear in mind] [that everything we do has an effect]. The climate is becoming more abnormal. So, in order for the climate to become balanced, people’s minds must be in harmony. Naturally, the climate will be in harmony. We must earnestly heighten our vigilance.
So, as we previously mentioned, we must, “with great compassion, observe capabilities and teach accordingly”. We must earnestly help people [find] the treasury in their hearts. When we see others do [good deeds], it is best if we can do them as well. If we did not do [the good deeds], we should joyfully praise them. Such great joy also brings merits. So, we must earnestly abide in the Buddha-Dharma and “rejoice in goodness when we see it”.
Let’s look at the previous sutra passage. “He sees how all people face suffering and afflictions, seek liberation and battle with maras. For the sake of these sentient beings, He teaches all kinds of Dharma, using great skillful means to teach all these sutras”.
In other words, we see many people “facing suffering and afflictions”. Not only do they suffer from physical disasters, from tangible difficulties of poverty, but actually in their minds, they also suffer from the discontent and the afflictions and ignorance of their mindsets. They suffer a lot. Many people in the world are suffering. Wealthy people with huge businesses also suffer because they want to grow and expand even more. How will they manage them? It wracks their brains. For people to make more and more money for them, how should they manage their business? They have so many [worries]. There is also the matter of responsibilities; if they are not given authority, people do not feel valued, but if they are given authority, they become stressed. This also [causes] afflictions. When people do not feel valued, they become afflicted. When people value them and give them authority, they feel a lot of pressure. This [shows] how we sentient beings have more afflictions than we can mention. Those with afflictions think of ways to be freed from them. [They want] a lot of money but no afflictions, great power but no pressure. Then how can they free themselves? They want to be free, but they do not want to let go of [their desires] and only seek to be without afflictions. What can they do? They can only battle with maras. Since afflictions are maras, how do we eliminate these “maras”? We can only “teach all kinds of Dharma for them”. We need the Dharma and the principles. People’s religion does not matter as long as they have right understanding and views. If they have broad minds, whether they have “caritas, great love” or “benevolent love”, as long as their love is [genuine], they [can grasp] the principle of love. This is how we analyze it for them, that giving of ourselves to serve humanity is creating blessings for the world. We must use all kinds of methods to help others. In this way, we let go of all kinds of afflictions. Only the Dharma can guide them to let go. They must let go of afflictions to create great blessings. Only by letting go of afflictions can they create blessings. We must use all kinds of Dharma and “great skillful means”. We must use all kinds of skillful means to “teach all these sutras”.
Many years ago, a man with great status and fame in the [Taiwanese] society, at one time, due to his great authority, encountered some problems. He became very afflicted and came to Hualien. I saw him come and talked to him. During our conversation, I told him, “Here, while you are here, it so happens that there is an event at our university. Tzu Chi volunteers are holding an event there. There is a lecture being given there now. why don’t you go and listen to it?” Mr. Kuo Meng-yung happened to be giving this lecture to explain his music to them. He has composed many songs for Tzu Chi. Whenever I explained [the Dharma], he would say, “I have more [ideas]!” With these ideas, he would go compose more songs. So, many phrases from the Jing Si aphorisms were turned into songs. It was a coincidence that when this man arrived, [Mr. Kuo] happened to be giving this lecture. What was [Mr. Kuo] teaching in this lecture? It was the song “Equanimity”. Its lyrics go like this, “Let go, let go, let go. Let go of the afflictions from a minute ago”. He heard this song there. He listen to Mr. Kuo explaining the origin of this song. When he returned around noon, before lunchtime, I asked him, “How was it”? he replied, “I am very grateful!” [I learned to] “Let go, let go of the afflictions from a minute ago”. I said, “Really? Did he happen to be teaching about this song, or did he teach it particularly for you?” He said, “No. when I went, he happened to sing this song. I found it pleasant to hear. I listened to it, and late, he explained it. Professor Kuo explained it, and I thought. Indeed! Why do I accumulate so many afflictions? For such a long time, I could not eat or sleep because of it. I should let go of my afflictions from a minute ago. Now I have let go of my afflictions. Did you truly let them go? Yes, I truly let them go”. When I think about this important person in our society, [I associate] him with equanimity. The word “equanimity” helped him find peace. So, when the Dharma resonated with capabilities and conditions, he accepted it and eliminated his afflictions. He accepted it and eliminated his afflictions. So, we gather skillful means. Even singing a song can eliminate afflictions. This is how he accepted the Dharma of the sutras.
The next sutra passage continues, Knowing that sentient beings have gained this power, at the very end. He teaches this Lotus Sutra for them, like the king unfastening the pearl in his topknot and giving it away”.
From this sutra passage, we see how sentient beings had accepted the skillful means. They had listened to the Dharma and faithfully accepted it. This means that their capabilities had matured. So, “They gained this power to diligently engage in spiritual practice”.
Knowing that sentient beings have gained this power: This refers to when sentient beings have listened to and faithfully accepted the Dharma through skillful means. Sinice their capabilities have matured, they gained his power to diligently engage in spiritual practice.
When our capabilities have matured, whether we are Hearers or Solitary Realizers, once they have matured, when we listen to the Buddha teaching the Great Vehicle sutra, the Lotus Sutra, our capabilities can resonate with it, and we can begin to enter the One Vehicle Dharma. This is how Bodhisattvas “actualize the Six Paramitas in all actions”. They gained the power to diligently learn the Great Vehicle Dharma. They eliminated their afflictions and diligently learned the Great Vehicle Dharma. With this kind of power, they could continuously put it into practice. So, they began to enter the Great Vehicle Dharma. “At the very end. He teaches this Lotus Sutra for them, like the king unfastening the pearl in his topknot and giving it away”. This means their capabilities had matured, so He began to teach them the Lotus Sutra. This is like how the wheel-turning sage king had a pearl fastened in his topknot. This is an analogy for how, over a long time, the Buddha always kept the Lotus Sutra hidden in His mind.
After He attained Buddhahood, He taught the Dharma to all sentient beings.
At the very end, He teaches this Lotus Sutra for them. like the king unfastening the pearl in his topknot and given it away: He waits until their capabilities have matured, and at the very end, He teaches the wondrous Dharma for them. This is like how the king unfastened the pearl in his topknot and gave it away, rewarding them according to their accomplishments.
In the Lotus Sutra, everyone still remembers the era of the 16 princes. When their father attained Buddhahood, they followed Him and become monastics. They also listened to the Lotus Sutra. after they heard it, they repeatedly taught it. They made great vows to, lifetime after lifetime teach the Lotus Sutra to sentient beings. for a long time, Sakyamuni Buddha, who was the 16th prince then, kept the Lotus Sutra in His mind. It was in His every thought. Now, even after attaining Buddhahood, He did not forget it. He had to teach the Lotus Sutra. the Lotus Sutra is the true principle of everyone’s intrinsic nature of True Suchness. So, at that time, sentient beings’ capabilities could accept it. Thus, the Buddha “waited until their capabilities had matured”. Their capabilities had matured, and at the very end, He taught the wondrous Dharma for them. [Teaching] the Lotus Sutra “is like how the king unfastened the pearl in his topknot”. It is the analogy of the wheel-turning sage king who always rewarded those who had accomplishments and victories against the maras. For soldiers at all ranks, he rewarded them with treasures according to their strength in order words, people had attained the Dharma. Upon attaining the Dharma, they rejoiced. According to their capabilities, they received the Dharma and felt free and at ease. He guided them step by step to enter the path. As they walked firmly on the Bodhi-path, [they were] joyful.
Now, they could leave the small path and turn unto the great path. So, He [taught] the Great Vehicle Dharma. This is like how this brilliant pearl in the Buddha’s mind has been revealed and rewarded to those who are able to accept it. So, “He rewarded them according to their achievements. This is very clear.
The next sutra passage state, “This sutra is to be honored. This sutra is the most supreme and honored one,” so “It is supreme among all sutras. I have always safeguarded it and do not open and reveal if casually. Now is exactly the right time to teach it to you all.
This sutra is the most honored among all sutras. Of all the sutras it is the most honored and most supreme. It is also the one that “the Buddha always guarded as His secret treasury”. The Buddha always hid it secretly and took good care of it.
The sutra is to be honored; if is supreme among all sutras. I have always safeguarded it and do not open and reveal it casually: Of all sutras, this sutra is the most honored and most supreme. The Buddha always guarded this as His secret treasury and did not reveal it to people lightly or teach it casually because their great capabilities had yet to mature.
“As His secret treasury” means that He always kept [the sutra] in His mind. So, “The buddha always guarded this as His secret treasury and did not reveal it to people lightly. He did not lightly reveal it to everyone. Why was that? It depended on people’s capabilities. The Buddha did not “teach the Dharma casually” or carelessly tell people because their great capabilities had yet to mature. Although these disciples had been listening to the Dharma, they still could not take on such responsibilities. If He gave them such responsibilities, they would feel too much pressure. So, He did not lightly bestow this responsibility upon them.
Thus, “not casually” means not carelessly for those who were not [ready], He did not want to give it to them and place too much pressure on them. Thus, “He did not teach it casually”. He did not teach it to people carelessly because their great capabilities had yet to mature. So, He did not carelessly give it away. So, “Now is exactly the right time to teach it to you all”.
Now is exactly the right time to teach it to you all: All Buddhas. World-Honored Ones, wish to help sentient beings open to the Buddha’s understanding and views and help them attain purity, thus They appear in the world. They wish to reveal to sentient beings the Buddha’s understanding and views, thus They appear in the world. They wish to help sentient beings realize the Buddha’s understanding and views, thus They appear in the world. They wish to help sentient beings enter the path of the Buddha’s understanding and views, thus They appear in the world.
Now was exactly the right time because people’s capabilities had matured and they formed great aspirations and made great vows. They were willing to take on the responsibility. The causes and conditions had matured. So, “all Buddhas’ World-Honored Ones, wish to help sentient beings open to the Buddha’s understanding and views.” All Buddhas share the same path; it is the same for every Buddha. It was also the same for Sakyamuni Buddha. He kept the Lotus Sutra in His heart. So, they sentient beings open to the Buddha’s understanding and views, help them realize that everyone intrinsically has Buddha-nature. Everyone has the nature of True Suchness.
They hope we can walk on this path, the great, direct Bodhi-path. As we walk on this great, broad path, we can accept and “behold the Buddha-nature, which is our nature of True Suchness. The Buddha hopes we can do this.
However, we must all learn how to eliminate afflictions and “help [ourselves] attain purity”. We must sweep away afflictions and ignorance. He taught us before how to sweep away afflictions. As our afflictions are swept away, our nature of True Suchness appears. So, He “helped them attain purity”.
This sutra passage is meant to help us eliminate afflictions in the long run. “Thus, they appear in the world”. This is why the Buddha appeared in the world. Now, sentient beings have gradually eliminated afflictions. The Buddha’s causes and conditions for transforming sentient beings, at this time, when He was almost 80years old, were coming to an end. So, the Buddha quickly revealed His goal for appearing in the world. He had to quickly instruct them. So, He began to teach this sutra. “They wish to reveal to sentient beings the Buddha’s understanding and views.” In order to help everyone understand it more clearly, the Buddha appeared in the world. “They wish to help sentient beings realize the Buddha’s understanding and views, thus They appear in the world”. They not only want sentient beings to see but also understand it, this is called “revealing”. After understand it. They must also help sentient begins awaken. This is why Buddhas come to the world. So, “They wish to help sentient beings enter the path of the Buddha’s understanding and views.” In order to guide sentient beings, once we realize and comprehend this, we need to return quickly to transform sentient beings. So, “They wish to help sentient begins enter the path of the Buddha’s understand and views.” We must return to transform sentient beings. So, we must make great vows. “This demonstrates the Buddha’s original intent in coming to the world.”
This demonstrates the Buddha’s original intent in coming to the world. Thus He said, “[I will] teach it to you all.”
At this moment, the Buddha explained. His greatest purpose in coming to the world, which was to “open and reveal” the Buddha’s understanding and views for sentient beings “to realize and enter”. He wished to help sentient beings “enter the path of the Buddha’s understanding and views,” to came back to transform sentient beings again. We understand the pure Buddha-nature and return to our intrinsic nature of True Suchness. So, this is what He meant by “[I will] teach it to you all. Since everyone’s capabilities have maturated. I will tell you.” This is what the Buddha said.
The next sutra passage continues, “After I enter Parinirvana, if those who seek the path to Buddhahood wish to attain peace and stability in expounding this sutra, they must draw near to these Four Practices.”
Everyone must know this. Sakyamuni Buddha said, “After I enter Parinirvana, [there will be] those who seek the path to Buddhahood.” This is in a turbid world of Dharma-degeneration after the Buddha has entered Parinirvana.
After I enter Parinirana, if those who seek the path to Buddhahood: After the Buddha enters Parinirvana, in a turbid world of Dharma-degeneration, [there will be] those who seek to complete the path to Buddhahood.
The Buddha predicted that, in the future world, turbidities in people’s minds will be more severe, and the future world will be more complicated. In addition, there will be more natural disasters. So, we must earnestly bring purity to the world. Because of this, He told us that after the Buddha enters Parinirvana, in a turbid world of Dharma-degeneration that world will become more evil turbid and the Dharma will degenerate because people will have lost their virtue. Look now at how the human population is growing and how moral principles in the world are gradually being lost. This is to say nothing of the profound principles that bring purity to peel’s hearts. What could be simple about this? In addition, we must expand our minds and [express our] love to many people. We must mindfully comprehend this. Only when we have faith in love are we able to help others. Thus, the Buddha transmitted this Dharma to entrust it to us in the future turbid world of Dharma-degeneration. This is very important. “Sentient beings are severely defiled.” Sentient beings’ spiritual defilements are severe, and they have severe ignorance.
Sentient beings are severely defiled: There is the kalpas of turbidity, the turbidity of afflictions, the turbidity of views and the turbidity of life.
It is now the evil world of the Five Turbidities. Apart from the turbidity of sentient beings, this is the kalpas of turbidity. This refers to this present era. In this era, people have many afflictions. This is called the kalpas of turbidity and the turbidity of afflictions. Due to the turbidity of this era, we are filled with turbid afflictions. Furthermore, everyone’s views [are also] turbid. People have different perspectives, and all of their many perspectives are defiled. Then, there is the turbidity of life. When it comes to people’s lives, in this current era, there are natural disasters, manmade calamities and so on, which are all very extreme.
So, although medical technology is very advanced, [allowing us] to rescue people very quickly, and although people’s lives are longer, there are still other [factors], impermanence from natural and manmade calamities. There is more and more unpredictability.
In summary, in this era of the evil world of Five Turbidities, this is the time for us to mindfully comprehend [the Dharma] and awaken. So, [we must be] “those who seek to complete the path to Buddhahood”. We must quickly put our hearts into seeking the path to Buddhahood. “[We] wish to attain peace and stability.” Seeking the path to Buddhahood is how we attain peace and stability. If everyone’s mind can be purified, if everyone has an open and spacious mind, won’t everyone have peace and stability? So, they “expound this sutra”.
[They] wish to attain peace and stability in expounding this sutra: This means that they wish to have peace and stability while expounding this sutra for people amidst the world of turbidities.
So, this is why we must expound this sutra. We” wish to have peace and stability amidst the world of turbidities” as we teach people the Dharma. To find peace and stability in this turbid world, we must teach the Dharma to people. For this, “They must draw near,” draw near these Four Practices. We have been talking about the Four Practices in the previous passages. We have repeatedly talked about this. These Four Practices refer to body, speech, mind and vows. To advance the sutra and teach the Dharma, these four teachings are very important. They are known as the Four Practices. These Four Practices relate to our bodies, minds and vows. We must keep these Four Practices close to our hearts and out them into practice. Sentient beings are suffering. If we do not devote ourselves to helping them, how will we eliminate their suffering? As for [those affected by] these landslides those places suffering from disaster, a group of people took action and dedicated themselves to go there to help them clean and clear out [the mud]. When they helped with the cleaning, how could they have done it without their bodies? So, with their body, they had to [physically] dedicate themselves to help them. With their “speech,” they had to use gentle words to comfort them. Since people were all frightened and scared they had to quickly go and comfort them. There were so many people, and they went to hug and comfort them. “Do not be scared, do not be scared! Grandma is scared! Grandma, do not be scared!” See, this is how sincere they were. They physically went there to clean up for them. With their speech, they also took action, comforting them with gentle words. As for their “minds,” if they did not have this intention, how could they be willing to go there and give of themselves? Thus, this is how body, speech and mind work. Should we just do it once? We should not! We are practicing the Bodhisattva-path, and in practicing the Bodhisattva-path, we must make great vows, the Four Great Vows. We must “vow to deliver countless sentient beings” and “vow to eliminating endless afflictions”.
The turbidity is so severe in the world; we have such severe turbidities, yet we vow to bring purity to sentient beings’ minds. We must eliminate these afflictions. In order to eliminate others’ afflictions, we must eliminate our own afflictions. So, we must seek the Dharma, for only with the Dharma can we dedicate ourselves. So, we must take action. There is much Buddha-Dharma we must learn, and as we learn it, we should vow to attain Buddhahood together with everyone. These are our Four Great Vow.
So, “Those who read this sutra will always be free of worries and afflictions. They will also be free of illness and pain, and their countenance will be fresh and fair. They will not be born poor, lowly or ugly.”
This is hoping for everyone to, in addition to reciting the sutra, read and also put it into practice. If we do this, our minds will be in peace and stability, and we “will always be free of worries and afflictions.” After understanding the Dharma, our minds can always abide in peace and stability. We will always be free of worries and afflictions. As our minds abide in peace and stability, “[We] will also be free of illness and pain.”
Those who read this sutra will always be free of worries and afflictions. They will also be free of illness and pain, and their countenance will be fresh and fair: Since their minds abide in peace and stability, they will always be free of worries and afflictions. Since their bodies abide in peace and stability, they will also be free of sickness and pain. They will not be ugly or dark, but with a fresh and fair countenance. Their negative retributions in this life will be eliminated.
See, this is how some of us are! Because our minds abide in peace and stability, when others are in need, we go and help them. Some people are physically not very healthy, but when there is such an urgent disaster, they are willing to help. As they help others, [they feel,] “I am fine. Everything is fine.” This all depends on our thoughts; our bodies abide in peace and stability, and our minds are free of worries and afflictions. This is when we truly form aspirations. We will not be ugly, and “[our] countenance will be fresh and fair.”
We will not be ugly. People talk about looking “tender and fair.” Look at how much money some women spend on cosmetics! In the past, this was how some used to dress up. [Many volunteers] hoped to have fairer skin, but now, they all look very similar; wearing light make-up and their hair tied up, everyone looks very nice. I asked, “How did you become so dignified? You used to put on so much power and make-up. You looked quite scary. But now you look much more dignified.” Aren’t we all like that? Indeed, Bodhisattvas are all dignified. There is no difference between tanned or fair skin. The heart is the most important. So, “The negative retributions in this life will be eliminated.” Now, as we practice the Bodhisattva-path, people will turn around and respect us. When we are walking on the street, they say, “You are Tzu Chi volunteers! We are grateful to you.” This is how it is. With the Buddha-Dharma, we don’t need “appearance of self.” So, “They will not be born poor, lowly or ugly.”
They will not be born poor, lowly or ugly: In future lifetimes, they will always be born in superior situations and will not suffer the retributions of poverty, lowliness and ugliness. This is because the power of this sutra eliminates their [negative] future retributions.
Naturally, our minds will be wealthy, and we can go and save people. We will be wealthy and not poor. Thus, there will be no lowliness. So, “In future lifetimes, they will always be born in superior situations and will not suffer the retributions of poverty, lowliness and ugliness.” Now, we must create blessed causes and plant blessed affinities. Naturally, in our future lives, there will be no retributions of poverty, lowliness and ugliness. This is a very natural thing. This is how this sutra eliminates our future [negative] retributions. This is how we “transform our [future] retributions.”
This transforms our [future] retributions. Transforming karmic obstacles means eliminating negative karma so that we do not follow [this karma] as we are reborn. The seeds of negative karma bring about negative fruits. Through the power of upholding this sutra, we can transform our karmic seeds and thereby attain good fruits. As we do not create the karma of poverty now, we will not be reborn into lowly places in the future.
When we are reborn into another [life] in the future, we will not have retributions of being poor and ugly. We should be rich and dignified. However, the sutra explains it this way because sentient beings always have expectations. As the Buddha taught this, He also wanted to help us understand that our practice will not be a waste. “I always wanted to tell everyone that you need not think about the future. Just focus on doing what is right!” So, what will our future lives be like? We need not worry about it. What is most important is to focus on our present.
So, “Transforming karmic obstacles means eliminating negative karma so that we do not follow [this karma] as we are reborn.” Because we have eliminated negative karma now, we will not continuously follow negative karma and keep being reborn. Now, we can put an end to our negative karma and will not again follow negative karma. Naturally, we will eliminate it. As we eliminate negative karma, there will be no more seeds of negative karma. Naturally, there will be no negative karmic fruits. This is certain. “Through the power of upholding the sutra, we can transform our karmic seeds and thereby attain good fruits.” Since we uphold the sutra and have attained the Dharma, we have the Dharma in our hearts. As we continuously help others, we are creating blessed causes. Undoubtedly, they will bear good fruits in the future. “As we do not create the karma of poverty now,” we will not be reborn into lowly places in the future. This is certain. So, we must constantly be mindful! The Dharma-king wanted to give us the brilliant pearl, the Lotus Sutra that [the Buddha] had kept and safeguarded in His mind over dust-inked kalpas; this is the Wondrous Lotus Sutra. In the era of the 16 princes, Great Unhindered Wisdom Superior Buddha passed it down. The 16 princes listened to it, and they continuously taught it and made vows to teach “the Lotus Sutra” in the future. All Buddhas share the same path. They pass the Dharma down to sentient beings in the same way. For all sentient beings to attain Buddhahood, we must plant the Buddha-causes now. So, our mindset must be correct. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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