Explanations by Master Cheng-Yan
Subject: The Pavilions of the Practices to Enlightenment (七覺茂林 道品閣樓)
Date: February.20.2019
“He sat beneath a tree in contemplation and sought the path. The Buddha was born, attained enlightenment, turned the Dharma-wheel and entered Parinirvana; all four of these events happened beneath trees. Since there were these causes and conditions, the bhiksus followed the Buddha’s practice by sitting beneath a tree in calm contemplation, listening to the Buddha-Dharma and cultivating purifying practices.”
We must be mindful! We must earnestly listen and mindfully comprehend this! “He sat beneath a tree in contemplation and sought the path. The Buddha was born, attained enlightenment, turned the Dharma-wheel and entered Parinirvana; all four of these events happened beneath trees.” We must be very mindful. The four major events in the Buddha’s life [happened] beneath trees. When the Buddha was born, because of the customs of where Lady Maya was, people giving birth to a child had to return to their parents’ home. As she was on her way to her home from the palace, during [the journey], she needed to rest, and before she had arrived at her home, she gave birth to the prince beneath a tree. So, [the prince] was born beneath a tree. As he sought the path, he also engaged in contemplation beneath a tree; as he engaged in contemplation, this likewise happened beneath a tree. When he saw the morning star and attained enlightenment, it was also beneath a tree. At the end, He also entered Parinirvana beneath trees. These four major events all occurred beneath trees.
So, “[He] turned the Dharma-wheel and entered Parinirvana; all four of these events happened beneath trees.” We can understand that when the Buddha was in the world, He spent His life largely beneath trees. “There were these causes and conditions.” There were so many causes and conditions here. “The bhiksus followed the Buddha’s practice.” The bhiksus who followed the Buddha’s practice had the same way of living as the Buddha. They also sat beneath trees to contemplate, listened to the Buddha’s teaching under trees and rested beneath trees; they spent most of their time in their everyday living beneath trees, engaging in walking meditation and so on. Beneath trees, we find the places of practice of the Buddha and all bhiksus. They were not like the magnificent buildings that we have in modern times; they were not like this. They were very natural and simple spiritual training grounds for life. “He sat beneath a tree in calm contemplation.” This was what their spiritual training ground was like. They sat beneath a tree and engaged in spiritual practice there. At that place, they could earnestly sit in meditation and contemplate. They listened to the Dharma that the Buddha taught and then contemplated His teachings. This is “listening, contemplating and practicing.”
There, they listened to and earnestly contemplated the Dharma that the Buddha taught. [They contemplated] how it resonated with their life, their daily living, the universe and the way of life in this world. Through calm contemplation, they realized the true principles of all things in the universe. This is how our wisdom-life grows; our minds are free of discursive thoughts, and we will only have the relation between the Dharma and the world and all life. There will be no interpersonal conflicts, but only the relation with the world and all living beings. This is how we grow our wisdom-life. We engage in spiritual practice to eliminate afflictions. This does not mean to not think at all and empty our minds to eliminate afflictions. It is not like that. We must have an abundance of thoughts, but these thoughts are not about our own gains and losses. They are not! They are all about how the workings of the Dharma can be brought together with our way of life in the world. What are the differences between the Buddha-Dharma and our daily living? This is what we must earnestly engage in calm contemplation about and understand.
So, we must be very mindful. If we deviate even slightly, we will think that eliminating afflictions means to empty ourselves of everything. But to empty ourselves of everything is impossible. Within emptiness, there is “wondrous existence.” Our heart should “encompass the universe and the boundless worlds within it.” How can we say there is only emptiness? It is not about emptying ourselves of everything; it is about making our minds open and spacious. Then there is nothing in our minds that make us give rise to afflictions and ignorance. Our minds are just one open [field]. We understand the true principles of all things in the world and take them all into our minds.
The Buddha told us that “principles” are everywhere and that everyone [possesses] the Buddha-Dharma. We all intrinsically have the Buddha-Dharma, the Dharma of awakening. The Buddha-Dharma is everywhere. We all intrinsically have the Dharma; our hearts encompass the universe. The afflictions of us ordinary people are insignificantly small. But with just a tiny issue between ourselves and other people, [we act] like the sky is falling and feel greatly afflicted. This is ignorance.
Our true wisdom-life encompasses the universe. Sometimes we talk about [many principles], but we cannot understand them at all. So, we must clearly understand [this principle]. Eliminating afflictions is not about [seeing] everything as empty; we do not mean by “eliminating afflictions” that we have only emptiness. This is being biased toward emptiness. We must have “wondrous existence in emptiness. When it comes to “emptiness,” we empty ourselves of interpersonal conflicts, but there is still “wondrous existence. The heart encompasses the universe and the boundless worlds within it.” This is true “wondrous existence.” Our spiritual training ground is everywhere. All people have the Buddha-Dharma; it is intrinsic in everyone. If we can understand this principle, then naturally, every place will be our spiritual practice ground. We do not need to sit here to teach sutras or listen to sutras. If we understand the principles thoroughly, the Dharma is always in our daily living.
So, beneath trees we find the Buddha’s place of practice. At that time, beneath the tree, there were so many people. After the Buddha attained awakening beneath the tree, He went to the places where. He [need to] teach the Dharma. Wherever there was a tree, He sat down and was able to teach the Dharma. It is the same thing everywhere. This is what we must clearly understand. In the Buddha’s life, from birth to entering Parinirvana and from spiritual practice to enlightenment, He spent His life largely beneath trees. [The bhiksus] “sat beneath a tree in contemplation and sought the path, listening to the Buddha-Dharma and cultivating purifying practices.” They sat down to listen to the Buddha’s teaching. They listened, contemplated and practiced. After listening, they sat down and contemplated again how to bring the way of life in this world in convergence with the principles. This is the goal of listening to the Dharma. We must mindfully seek to comprehend this. We can be calm as we sit beneath a tree, not to mention in our spiritual training ground. As we sit down to listen to the Dharma, we must focus our minds.
Let us carefully look at the previous sutra passage. “I see all sentient beings submerged in suffering and afflictions, so I do not manifest my body for them, thus causing them to give rise to yearning. Then, when their hearts fill with admiration, I finally appear to teach the Dharma to them.”
This expresses that when sentient begins have many afflictions, it is meaningless to teach them much Dharma. Their minds are filled with afflictions, so if we teach them the Dharma, they will not keep it in mind. Since their minds are filled with afflictions, they cannot take the Dharma to heart. If we were in such an era, in such an environment, the Buddha-Dharma would not manifest there. This is because, for the Dharma to manifest, [the Dharma] must make people give rise to deep faith. Do you remember how Sariputra asked the Buddha to teach the [Great] Dharma? The Buddha said that people must have deep faith in it because this Dharma is very profound. If we want to seek the Dharma but do not believe it in the depths of our hearts, if we do not have such a [deep faith], teaching us the Dharma is meaningless. On the contrary, it will create more ignorance and afflictions for many people.
For this reason, the Buddha did not wish to manifest in an era when sentient begins were afflicted and did not know the Buddha-Dharma nor had the reverence to try to understand it. He did not want to manifest like this. Before these sentient begins, the Buddha had to manifest entering Parinirvana. Since they were in the world with the Buddha, sentient begins were used to the Buddha always being there. [They felt] this was nothing exceptional, so they did not delight in or admire Him. They did not give rise to respect and admiration because this seemed very normal. They lived in the world with the Buddha every day. They sat together with the Buddha every day. So, [they felt] it was nothing unusual! At that time, the Buddha had to manifest entering Parinirvana. [He did this] to help them see the importance of cherishing the time when the Buddha was still in the world and cherishing how precious it was to listen to the Buddha-Dharma. This is something very important. If they did not understand how precious it was to listen to the Dharma, if they did not understand to cherish the Buddha in the world, then even if the Buddha had always abided in the world it would have been of no use. So, the Buddha entered Parinirvana in order to help people give rise to a desire, to yearning. This is like how we usually have plenty of water; we do not consider it special. But when the water is cut off and we feel thirsty, then we will want to seek water. Then we will understand how important water is in our life.
So, we give rise to yearning. Thus, we know to seek for it. Knowing to seek for it, “their hearts fill with admiration.” As they give rise to admiration, they long for the past when the Buddha was still present. They now [hope] that they could quickly see the Buddha. The Buddha has already entered [Parinirvana], so for them to begin to admire Him now is truly a little slow in coming.
At that point, when they all hope [He will come], “[He] finally appears to teach the Dharma to them.” This is like the doctor. There is a group of children who are poisoned. When He asks them to take their medicine, they rely on their father being there [and refuse to take it]. The medicine [the father prescribes] is in front of them, but they are unwilling to take it. So, the father tells them, “I have placed the medicine here. You must take good care of your own bodies. I must leave to take care of some matters. If you have this kind of illness, then you must take this certain medicine”. He clearly explains it to them and then leaves home. He goes to a faraway place and then asks someone, “Please tell my children that their father will not return anymore because he is already dead. He will never return from afar”. This is the analogy of the doctor and the purpose of his leaving his family. The Buddha does the same for sentient beings. After a period of time, He manifests extinction and then returns.
This is the capacity of my spiritual powers. For asankyas of kalpas, I am always on Vulture Peak as well as in various other abodes. When sentient beings witness the end of a kalpa and all is ravaged by great fires, this land of mine is peaceful and stable, always filled with humans and heavenly beings. “This is the capacity of my spiritual power. For asankyas of kalpas, I am always on Vulture Peak”.
In fact, the principles always exist. He has already placed the medicine there, awaiting the time when the children truly need it and want to take it.
In fact, the medicine is always there. So, “This is the capacity of my spiritual powers. For asankyas of kalpas”, for a very long time, “I am always on Vulture Peak”. This is the most important place where the Buddha taught the Dharma, the place where He taught the Lotus Sutra. [He was also] “in various other abodes”. He taught His most important sutras on ‘Vulture Peak. He also taught the Dharma at other places. Wherever He taught the Dharma, He established the Dharma in that place. In fact, the Dharma always abides there. The Dharma is present only when there is a place. There must be people listening to the Dharma and people teaching the Dharma. The Dharma was taught at those places, so we use those places to represent the Buddha and the Dharma being present there. “Sentient beings witness the end of a kalpas and all is ravaged by great fires”. This is the era and time; the Dharma has been there for a long time. As for this long time, we all should already know about a “kalpa”, how it begins and how it ends.
At the beginning of kalpa, starting from a human lifespan of 10 years, it increases by one year every 100 years until our lifespan is 84,000 years. This is called one “increasing kalpa”. From 84,000 years, it decreases by one year every 100 years. Our lifespan continuously decreases until the average lifespan is 10 years.
So, in our world, there is also a time where we have long lifespans. This time that we are in right now is a decreasing kalpa. It is also the era of Dharma-degeneration. It is a decreasing kalpa and the era of turbidity in the world and Dharma-degeneration. Because the karma that sentient beings create becomes more severe, evil and turbid, “the turbidity of life” beings at this time. So, in other words, there is still a long time. Before the end of the kalpa, there is still a long time. Disasters of earth, water, fire and wind constantly happen; the fires continuously burn, becoming more and more severe until all material things in the world turn into ashes. When the wind blows, [the ash] will scatter and [the world] will be empty. This is called “the kalpa of disappearance”. Everything will disappear.
So, everything goes through formation, existence, decay and disappearance. There will be imbalances, imbalances of the four elements. The imbalances of nature come from the imbalances in people’s minds. They create all kinds of evil karma. So, with sentient beings’ collective karma, the four elements become imbalanced. These are all cycles in the world. This sutra passage is about principles of very long periods of time. We cannot clearly understand them because the time is too long. To ants, the human lifespan is too different from theirs. So, when it comes to human lifespan, according to the Buddha-Dharma, if we compare the lifespans of humans and heavenly beings, it is like comparing [the lifespan] of a person and an ant. So, human beings are very insignificant. [The Buddha] talks about the kalpa, which is time, and the place to teach the Dharma. He teaches the Dharma there, but actually, when it comes to us, we all intrinsically have the Buddha-Dharma. This is our nature of True Suchness. We all intrinsically have the Dharma. Therefore, we say that everywhere is a spiritual training ground and that everyone has the Buddha-Dharam; the Buddha-Dharma exists universally [in us all]. We are just not aware of it. So, we must clearly understand this.
The next sutra passage says, “The groves, halls and pavilions are magnificently adorned with various treasures. Threes of treasures abound in flowers and fruits, and all beings paly joyfully here. The heavenly beings beat celestial drums, constantly making all kinds of music. They rain down Mandarava blossoms, scattering them upon the Buddha and the assembly”.
Everyone must be mindful. We were just discussing [beings in] the groves and beneath the trees. Everyone needs to understand that a group of trees that someone is taking care of is called a grove. If no one is taking care of them, then they are called a forest. They are all trees.
The groves, halls and pavilions are magnificently adorned with various treasures: The lush groves of the Seven Branches of Enlightenment and the pavilions of the Practices to Enlightenment are all magnificently adorned with the precious treasures of all virtues.
[There are] “groves, halls and pavilions”. When it comes to where the Buddha lived, later on, there were elders and kings who made offerings of large plots of land to the Buddha and the Sangha. They built abodes there, and there were groves, halls and pavilions; they started to have buildings. [They] were magnificently adorned with various treasures. There were decorations because many people were making offerings at that time. This is a description of that environment. In fact, there was Dharma underlying this. They truly “were magnificently adorned with various treasures”. In fact, this refers to the treasure of the Dharma. The groves and the buildings were just places for spiritual practitioners to abide in. With these [descriptions], they appeared to be magnificent, but in fact, they were not; these gorgeous and abundant [descriptions] refer to the Dharma.
The analogies of “the lush groves of the Seven Branches of Enlightenment and the pavilions of the Practices to Enlightenment represent the Seven Branches of Enlightenment and the Eightfold Noble Path. [There are also] the Five Roots and Five Powers. Fourfold Mindfulness, Four Right Efforts and Four Bases of Fulfilling Power. Together, they form the 37 Practices to Enlightenment. These methods are for spiritual practitioners, who must have both Great and Small Vehicle teachings. So, in our spiritual practice centers, we often promote having group studies using the 37 Practices to Enlightenment. The 37 Practices to Enlightenment is the foundation of spiritual practice.
What are the Seven Factors of Enlightenment? The Seven Factors of Enlightenment: “Enlightenment” means awakening “Factor” means branch. This refers to these seven teachings: 1.The factor of discernment. 2.The factor of diligence. 3.The factor of joy. 4.The factor of elimination. 5.The factor of renunciation. 6.The factor of Samadhi. 7.The factor of mindfulness.
Among the Seven Factors of Enlightenment, the first one is “the factor of discernment”. This means “discerning between truth and falsehood in all teachings”. We must understand how to discern for ourselves whether the teachings are true or fake. There are many teachings, and each of them seems to make sense, but which teachings are the right ones that we need to put into practice in the world? This is something we must contemplate. So, this is “discerning between truth and falsehood in all teachings”. We must understand how to make discernments. We must put effort into being mindful.
The Seven Factors of Enlightenment: 1.The factor of discernment. This means discerning between truth and falsehood in all teachings.
2.The factor of diligence. This means cultivating all teachings without interruption or distraction.
The second is “the factor of diligence,” also called “the branch of diligence”. We must be very mindful regarding how to take in the principles and how to contemplate them. We just talked about how we must contemplate as we listen to the Dharma. [How do we bring together] our way of life and everything that exists in this world? We must be diligent and free of discursive thoughts. We must eliminate afflictions and be free of discursive thoughts. We must clearly understand how to bring together the Dharma and the universe. The Dharma is in everything. As we do this, we must not have complicated thoughts, we must be very focused. So, we must be mindful. As we mentioned in the beginning, we must be very mindful.
The third is “the factor of joy”. This is “the joy we attain from awakening to the True Dharma”.
We must be very mindful and seek to apply the principles to nature and to our way of life in the world. As we come to understand that the principles are very natural, very pure and without defilements, we will be joyful. This is called “the joy we attain from awakening to the True Dharma”.
These true principles help us attain more joy than doing a certain [profit] in business or making a great fortune. This is because Dharma-wealth is immeasurable. We cannot calculate it. Our [true] wealth is our wisdom. We must awaken our wisdom-life. This intangible wealth is the true wealth we attain as we seek the Buddha-Dharma. This is not measured by numbers. Ordinary people focus on counting numbers. In fact, we have mentioned earlier how we go from one hundred to one thousand, one thousand to ten thousand to 100 million. And what is 100 million times 100 million? It is 10 quadrillion. From 10 quadrillion, as we keep going, what do we call that? We are “running away” [from the right path]. At the end, we try to run away [from samsara], but where can we run away to? There is only the path of samsara. As for our future lifetimes, do we know where we are going? We do not know that. Maybe we will be in a pig or horse manger and haul things to pay people back. So, in this world, how much should we take issue with? We must have wisdom so that we can always be free and at ease. When we have the wealth of wisdom, we will feel very at ease, we will not need to worry about where we should keep it. There will be no need for that. We will be relaxed and at ease and live an enriched life. Isn’t this the most joyful life? So, being able to give, having the causes and conditions, strength and power to give, we are the most joyful [people]. This is “awakening to the True Dharma”.
We have already understood the true principles. We have the causes and conditions and we have the strength to be able to give. Because we clearly understand this principle, we are joyful in giving. This is called attaining “awakening”. We see clearly through our wealth and are very joyful as we practice. This is called Dharma-joy or just joy.
So, “the factor of elimination” mean “eliminating all [ignorant] views and all afflictions”.
We will not have many afflictions such as, “I saw this and I wanted that, so I will make these plans”. There is no need for that. We can be free and at ease. We eliminate all kinds of afflictions; there will be none, since we have eliminated them all. We will be free and at ease.
The fifth is “the factor of renunciation”. We must be able to let go. We must let go of “all views and all states of attachment” and “transform consciousness into wisdom”.
For several days, I have constantly told everyone about “transforming consciousness into wisdom”. When we see something, it is not for us to possess. With so many things, what can we do with these good things and help people? This is “the positive applications” of things. Earthquakes, floods, storms and fires constantly happen internationally. No matter what kind of disaster happens, the result is damaged and destroyed buildings on the ground. [These disasters] can destroy everything in the world. There are many Bodhisattvas in different countries preparing to help people in those places. They survey the situation there to understand the number [of people affected] and the particular hardship they experience. This is [what Bodhisattvas do] in the world. They must apply their knowhow there every day. They use their knowledge and consciousness every day, and they must turn around to make use of their wisdom, in order to find ways to help those countless people in suffering. Those people are not related to us at all, yet we feel for them. When we “feel others’ pain and suffering as our own” and are willing to help, this is wisdom.
So, this is called “transforming consciousness into wisdom”. We are free of hindrance and give to help their suffering. This is “renunciation,” which is also “elimination”. What we eliminate are our afflictions; we exchange them with our wisdom to help others. So, this is called “the branch of renunciation. This means letting go of all views and” “all states of attachment” We must give without expectations and also be grateful because this is Bodhisattvas’ place of practice. With this place of practice, we can create blessings. With this place of practice, we can engage in spiritual cultivation. So, this is “letting go of all views and all states of attachment”.
This sixth is “the factor of Samadhi” which is “awakening to and understanding all states of meditative concentration”. We must engage in calm contemplation. After putting the teachings into practice, we must calm our minds. After listening to the Dharma, we must make use of it in our minds. With the Buddha-Dharma, how do we respond to the needs of the people in this world? Depending on what people in the world needs, we help accordingly. After we help others, we must calm our bodies and minds. There is no such thing as, “That is the place I helped. I am capable of helping people.” There is not! As we return, everything is peaceful. People are safe, so we are at ease. This should be all. This is how simple it is.
So, the seventh factor, “the factor of mindfulness,” is “practicing the cultivation of contemplation”.
After [we help others], we should return to engage in our regular cultivation. After our volunteers go [to the disaster areas] and finish their work, they return. They return to their [regular lives] and take care of their own business. They have finished [the disaster relief] and have done what they should to help. This is what Bodhisattvas’ spiritual training ground is like. Among the 37 Practices to Enlightenment, the Seven Factors of Enlightenment is about how we should cultivate our minds and give of ourselves. We must give of ourselves and cultivate our minds without hindrances. These are the Seven Branches of Enlightenment. Of course, there is also the Eightfold Noble Path. We must always have right mindfulness; our minds must not be confused.
So, just among the Seven Factors of Enlightenment, there are these principles. This is why I say that we must practice the 37 Practices to Enlightenment. This is called “internal cultivation”. “Sincerity, integrity, faith and steadfastness” are all within the 37 Practices to Enlightenment.
Next, let us discuss about “Trees of treasures abound in flowers and fruits and all beings play joyfully here”. Trees of treasures abound in flowers and fruits and all beings play joyfully here: Bodhi means enlightenment. It is likened to the king of vows and is represented by the trees of treasures. The flowers represent good deeds. The fruits represent good retributions. “All” represents having all thoughts focused on good deeds. “Beings” represents constantly bringing [goodness] into being. All beings constantly abide [in goodness], so they are said to “play joyfully”.
The previous [sutra passage] talked about the magnificence of the Dharma. Next, it talks about the environment. Bodhi means enlightenment. “It is likened to the king of vows and is represented by the trees of treasures”. This is the trees of treasures. The previous Seven Factors of Enlightenment refers to vows. We must be willing to give. The goal of spiritual practice is to be willing to let go and give. The Chapter on the Practice of Bringing Peace and Joy says that we must put [the Dharma] into practice with our body, speech and mind, and we must moreover make vows. These are vows. We must vow to not only benefit ourselves but also benefit others. This is our vow. So, “the king of vows” does not refer to practicing the Small Vehicle, but to practicing the Great Vehicle. Our “vow” is to benefit all sentient beings. This is what is meant by “the king of vows”. This is what “the trees of treasures” symbolize. Beneath these trees, the trees of treasures, as we attain the Dharma, we know to use it in the world. With the Dharma we attain here, we know to use it in this way. So, “The flowers represent good deeds”. In terms of good deeds, we have attained this Dharma, and with an abundance of Dharma, we must use it to do good deeds. We must do good, “quickly give rise to goodness that has not arisen and nurture any goodness that has already arisen”. These “flowers” refer to our actions. How should we take action? A tree bears fruit and blossoms. The flowers are beautiful and make this tree more beautiful. Its leaves are green, and it blossoms with flowers of different colors, which dignify the tree. This is spiritual practice.
Virtuous Dharma can dignify our life and make our life even more enriched. So, “The fruits represent good retributions”. When people see us, they will respect and love us. This is because of our actions. This is the meaning of “flowers”. “Trees of treasures abound in flowers and fruits”. Trees represent our power of vows, and flowers represent our virtuous actions. So, at this place, “All beings play joyfully here.” This is a place people like to draw near to. “’All’ represents having all thoughts focused on good deeds.” Our goodness must continue without interruption. We must constantly give rise to good thoughts. We must do “all good deeds,” not just “one good deed.” We must do many [good deeds]. That is to say, once we finish, we let it go. Then, we continue to do other things.
So, in terms of good deeds, we must do them constantly lifetime after lifetime; our every thought must be a good thought. Lifetime after lifetime, our actions must be good. We must “constantly bring [goodness] into being.” This is what “beings” refer to. In terms of the phrase, “all beings,” “all” represents having all thoughts focused on good deeds, and “beings” represents constantly bringing [goodness] into being. So, this is [the meaning of] “all beings. All beings constantly abide [in goodness], so they are said to ‘play joyfully.’” As we always have this thought of goodness, we play joyfully. If we always want to do good deeds, our minds will be very joyful. If we have unwholesome thoughts, our minds will have afflictions. So, we must earnestly maintain our thoughts of goodness. “The heavenly beings beat celestial drums, constantly making all kinds of music.”
The heavenly beings beat celestial drums, constantly making all kinds of music: Those who eliminate afflictions and create goodness and blessings with completely pure minds are represented by “heavenly beings.” The interplay of the four elements is represented by “beating celestial drums.” Using harmonious and elegant voices and the Four All-Embracing Virtues to benefit beings is represented by “making music.”
The heavenly beings beat celestial drums, and the sounds are beautiful. So, “Those who eliminate afflictions and create goodness and blessings with completely pure minds” are known as “heavenly beings.” If we eliminate our afflictions, we will be like heavenly beings. What will we be afflicted by? If we are abundant in everything, we will not have any afflictions. “The interplay of the four elements is represented by ‘beating celestial drums.’” When the four elements must be in harmony in us, our minds are free of afflictions and our bodies are healthy. When our bodies and minds are lively and energetic, we constantly have good thoughts and do good deeds without interruption. We will be very joyful, just like heavenly beings. So, “Using harmonious and elegant voices and the Four All-Embracing Virtues to benefit beings is represented by ‘making music.’” We must practice the Four All-Embracing Virtues of giving, beneficial conduct, loving speech and working together. Then, we will be joyful every day. What we say is pleasant to listen to, as though we are singing a song. Indeed, our power of love is in our daily living. “[Heavenly beings] rain down Mandarava blossoms,” “scattering them upon the Buddha and the assembly.”
They rain down Mandarava blossoms, scattering them upon the Buddha and the assembly: The truth, goodness and beauty in all the good deeds they have done are represented by the raining Mandarava blossoms. The blossoms dignify the Buddha’s realm by scattering upon the Buddha and the assembly as well as all their families and followers.
When we are joyful, we dignify ourselves. “The truth, goodness and beauty in all the good deeds they have done.” We continuously do [good deeds] joyfully; we do them earnestly, steadfastly and joyfully. Everything that we do is good, and we complete everything with perfection. This is referred to as “Mandarava blossoms.” They are celestial flowers, all kinds of soft flowers that fall from the sky. These are called “Mandarava blossoms”. “The blossoms dignify the Buddha’s realm by scattering upon the Buddha and the assembly.” Above the Buddha and above the assembly’s heads, they are everywhere. So, we must mindfully seek to experience this. If we do not mindfully experience this, we cannot understand it at all. If our minds are joyful, the states around us all [teach] the Dharma, and the Buddha’s teachings will be in our every thought. Then, when we deal with people and matters, everything will perfectly harmonious, and everyone will be in a state of freedom and ease. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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