Subject: Make Offerings with Reverence and Utmost Sincerity (至心誠意 虔敬供養)
Date: March.18.2019
“With utmost sincerity and a reverent manner, we burn incense and scatter flowers to express our true earnestness. We inwardly cultivate a pure heart and free our minds of defiled thoughts. We reverently make offerings to all Buddhas and Bodhisattvas.”
Let us mindfully realize this! We must be sincere and have “utmost sincerity”. What of when it comes to praying to the Buddha and listening to the sutras? At that time, we must have even greater sincerity. Utmost sincerity is the basis for being a good person; when we engage with people and handle matters in our daily living, we must treat people with a sincere heart. If we treat each other with sincerity and interact with each other with utmost sincerity, we can all be beneficial friends [to each other], which is helpful to our lives. This helpfulness we speak of is mutual encouragement and support. This is all part of being beneficial friends. [Being] beneficial friends and mutually interacting with utmost sincerity is the most important rule [to follow] in our everyday interactions with others. As we learn the Buddha-Dharma, we must treat Bodhisattvas and Buddhas with great respect, showing reverence to all Buddhas and Bodhisattvas. So, our mornings begin at the earliest hour of the morning.
When it is so early in the morning, everything is truly tranquil! This is the beginning of our day, so we have no distractions in our minds. In that moment, we can be very relaxed, focused and sincere. [In this state], we enter the prayer hall to pay respects to the Buddha. Doesn’t this require us to be whole-hearted? Doesn’t this require us to be most sincere? After we finish paying our respects, we sit down [and collect ourselves]. We must focus as we listen to the Dharma. The principles are very profound; these principles that we cannot see [contain] such profound Dharma. If we do not sincerely quiet our minds to listen with all our heart, how can we take in the meaning of this Dharma? If we do not clearly understand the meaning of the Dharma after sitting here for such a long time, are we wasting our time? This would be very exhausting! With such hard work over such a long time, we hope we can comprehend the meanings within the Dharma so that we may put them to use in interacting with people and handling matters in our daily living. This is the most important Dharma-essence for our life as we listen to the Dharma.
As long as we live among people in the world, the Dharma we receive gives our lives value. This is truly important. How could we not show utmost sincerity in this? We must absolutely employ “utmost sincerity”. [This sincerity] must be expressed outwardly. Our utmost sincerity lies within our hearts; it is invisible, so we must express it [in our actions]. When we express the intentions in our hearts, the reverence in our discipline and demeanor become visible. Thus, we must express the reverence in our hearts through our external demeanor in a very sincere manner like this.
“Reverence” is the sincerity inside our heart. “Demeanor” is the way we express ourselves. As people, this is how we express ourselves. What about our surroundings? In order to demonstrate the utmost sincerity in our hearts, when it comes to our physical environment, we must place importance on its cleanliness, on the orderliness of our comings and goings, on the timeliness of our gatherings and on the setup and atmosphere of our environment. In this place, we need to have such an environment and such an atmosphere. The physical environment is peaceful, but what about the atmosphere before us? When we are in the prayer hall, there is incense. When we light a stick of incense, the fragrance permeates [the air]. This atmosphere helps to increase the beauty of our environment and the wondrousness of our experience. So, the beauty and wondrousness of the environment come from “burning incense and scattering flowers.”
This is the method people used in India to express joy. They were very lively. When they were joyful, their hearts were blooming with happiness, and they used the ritual of scattering flowers to express the reverence and joy in their hearts. So, creating this kind of environment is also a kind of etiquette. It “expresses our true earnestness,” the earnestness in our hearts. Everyone must put in the effort to adorn the external environment. Everyone must diligently make the environment fresh, magnificent and clean, for this expresses the reverence in our hearts.
So, “We inwardly cultivate a pure heart and free our minds of defiled thoughts.” We express the purity of our minds and demonstrate our earnest diligence and sincerity through the appearance of our external environment. This clearly indicates our internal cultivation. As we are engaged in cultivation, we cultivate our heart’s aspirations. The sincerity we have cultivated in our hearts is expressed [externally]. If we are reverent and we express it, we will naturally have a reverent heart that is free of contamination and afflictions. What about “inwardly cultivate”? It means to eliminate afflictions and ignorance. These afflictions and ignorance are like [the dirt inside] a house. When diligent people have an earnest [heart], they put in the effort to tidy it, making the inside of the home clean and neat. So, “We inwardly cultivate a pure heart.” Just as we each live in our own home, the heart is like a house of the mind. We must “enter the Tathagata’s room, wear the Tathagata’s clothing” and “sit on the Tathagata’s seat.”
Entering the Tathagata’s room means being very reverent and diligent. It is a truly magnificent room. If we dwell in the Tathagata’s room, then the inside is definitely magnificent and the environment is beautiful and neat. Having a heart full of reverence and sincerity is “entering the Tathagata’s room.” Of course, “the Tathagata’s room” is [created from] both compassion and wisdom. Exercising both compassion and wisdom is to have compassion as our room and gentleness and patience as our clothing. Within our hearts, there is always this room of great compassion. Now, we must likewise “inwardly cultivate a pure heart.” This is to have the room of great compassion. When at all times we have utmost sincerity, this is being in the room of great compassion. On any given day, we must have a “reverent manner.” We ourselves must follow this discipline so that when we are indoors, we are always “burning incense and scattering flowers.” When we always have such discipline, this expresses our “true earnestness” and the purity of our hearts.
As spiritual practitioners, we need to cultivate this in our daily lives. Like this, our hearts are very pure. We have freed our minds of defiled thoughts and there is not a bit of filth. The great room of compassion is the Tathagata’s room, which is free of all filth. “We reverently make offerings to all Buddhas and Bodhisattvas.” We receive the Buddha’s teachings and follow the footsteps of Bodhisattvas. Therefore, we must be very reverent, cultivate a pure heart within ourselves and free our minds of afflictions and discursive thoughts. We must also reverently and respectfully make offerings to Bodhisattvas. This is our direction. In our daily lives, we must all mindfully keep this mindset in our hearts. As spiritual practitioners, we need this; we need to strengthen this mindset of diligence.
The previous [sutra] passage says, “Also, thousands of kinds of celestial robes rained down. Various strings of jewels hung down, including strings of pearls, strings of mani pearls and strings of wish-granting jewels that spread all over the nine directions.”
Celestial robes continued to scatter. I have previously told everyone that we should interpret this as a mission from heaven, a great responsibility from above. This refers to our mission. The Buddha taught the Dharma, and we have already accepted His teachings. As people who listen to the Dharma, teach the Dharma and transmit the Dharma, we must pass on our Dharma-lineage from person to person. This is passing on the wisdom of the Dharma. It is “transmitting the Dharma-lineage.” We must be absolutely aware of this mission. We have already made great vows before the Buddha. The Four Practices of Bringing Peace and Joy tell us to [guard] our body, speech and mind and also make great vows. We must not forget this; this is the mission that we vow to have. So, “the celestial robes” represent a great responsibility, a huge mission placed upon us. Thus, they are “spread over the nine directions.” Among the nine realms are the Six Unenlightened Realms, the heaven, human, hell, hungry ghost, animal and asura realms; these are called the Six Unenlightened Realms. There are also the Three Noble Realms, the Hearers, Pratyekabuddhas and Bodhisattvas. They must all accept the mission to transform sentient beings in the Six Unenlightened Realms. We must explain it in this way, for when we comprehend the Dharma, we can also put it into practice in our lives.
The next sutra passage continues, “In all the jeweled censers, there was priceless incense burring. Its fragrance naturally wafted everywhere as offerings to the assembly. Above each Buddha, there were Bodhisattvas holding banners and canopies. They ascended in sequence until they reached Brahma Heaven.
In all the jeweled censers, there was priceless incense burning.” If we mindfully think about the word “censer”, it refers to “a vessel in which incense in burned”. When we light incense, it produces smoke. When we look carefully, this incense smoke swirls in the air. When we quietly observe and experience it, the fragrance from the incense wafts out. But to burn incense, we need a vessel to burn it in. So, we have “a vessel in which incense in burning”.
In all the jeweled censers, there was priceless incense burning: A censer is a vessel in which incense is burned. When made of gold, it is called a gold censer. When made of clay, it is called a clay censer. All were offered before the Buddha to express reverence.
What materials are these vessels for burning incense made of? Of course, censers can be made with many different materials. There are some that are made of metal, such as gold, tin, copper and iron; these can all used to make censers. Whether they are made of clay, made of wood or so on, they all require materials and methods to sculpt the shape [of a ] censer. When we mindfully sculpt these censers and make offerings before the Buddha; this is also a way of expressing sincerity. With great care, we help them take shape and create a vessel for lighting incense. They are to be used before the Buddha, so they must be exquisitely sculpted. This is also [expressing] sincerity.
Moreover, this incense is an analogy for “the rhythm of our hearts of utmost sincerity”. This [refers to] our hearts.
Incense in a censer: This is likened to the rhythm of our hearts of utmost sincerity. The clouds of incense smoke from the censer have form, just as sounds have rhythm. To constantly be permeated with wisdom is known as having the fragrance of virtue. Thus, it says, “In all jeweled censers, there was priceless incense burning”.
When we light the incense, we can smell its fragrance. Then, with sincerity in our hearts, when we look at that incenses being lit, besides the fragrance it emits, we will also be able to see the incense smoke. This incense smoke appears to have a rhythm; it slowly and rhythmically wafts [outward]. So, in the Incense Praise we [chant]. “The incense burning in the censer demonstrates utmost reverence”. Our sincerity rises with the smoke from the censer. The fragrance wavers indistinctly. The atmosphere seems like a fragrant cloud. When we lift our heads to look at the sky, that cloud is in the sky. When we see the smoke from the censers continuously wafting, it is just like a cloud in the sky. However, there is a swift rhythm to the censer; it is truly very rhythmic. “The censers have form like sounds have rhythm”. All of this has form. Is [the smoke] round in shape? Or does it have the shape of an umbrella? There are all shapes. As long as we are mindful, we can smell the fragrance of incense and see the rhythm of the smoke, and our hearts can hear its sound. That sound and rhythm of the heart can be experienced in this atmosphere. This is great sincerity. Where does this great sincerity come from? [We are] “constantly … permeated by wisdom”. It comes from our wisdom, our transcendent wisdom, and our reverent hearts. When we have set up the censers and lit the incense, we exercise our great sincerity to keep this spiritual state and consciousness in our minds. We are within the Tathagata’s room, engaging in spiritual practice. [This brings out] the fragrance of virtue “[which] constantly permeates us”. We are permeated by the fragrance of virtue. So, we often say that listening to the Dharma is like smelling the fragrance of the Dharma. If we listen to the Dharma mindfully, it also has a rhythm. When we listen to the Dharma mindfully, it also has the fragrance of the Dharma. If we have perceived the fragrance of the Dharma, it can naturally permeate and enter our hearts. There is this sincere Dharma-fragrance in our minds. When we put the Dharma into practice, when we practice according to it, isn’t this the fragrance of virtue? This is precisely the fragrance of virtue.
So, “In all jeweled censers, there was priceless incense burning”. It is very fragrant; it is the fragrance of the Dharma and of virtue. This is a priceless fragrance. So, “Its fragrance naturally wafted everywhere as offerings to the assembly”.
Its fragrance naturally wafted everywhere as offerings to the assembly: If we reach the state of one mind, then this can reach all the dust-like [beings]. This came from their sincere minds. At the beginning, they had no intentions, so it says, “naturally”. Because their minds pervade all, there was nowhere that was left out, thus it says “everywhere”. This refers to the mind that pervades the Ten Dharma-realms. Evil is permeated and becomes goodness. This is called “offerings”.
Made with the greatest sincerity, this fragrance of the Dharma is an offering that comes from very reverent spiritual practice. Thus, it is the fragrance in the Dharma-assembly. In this way, the fragrance of virtue acts as an offering. This is why we must be very mindful. We can always use the fragrance of the Dharma and the fragrance of wisdom as offerings. “If we reach the state of one mind, then this can reach all the dust-like [beings]”. If our mindset can also be like this, using the Dharma-fragrance of a reverent heart to make offerings, we begin from one aspiration which can “spread all over the nine directions.” We must make offerings to the Three Noble Realms, while at the same time spreading [this fragrance] all over the Six Unenlightened Realms. With very sincere hearts, we must make offerings with the Dharma, the True and sincere Dharma. We need that sincerity. Because the Three Noble Realms teach us through their practice of the teachings, we are [full of] respect. We must apply this Dharma across the Six Unenlightened Realms of sentient beings. We must listen to and expound the Dharma in the world, transmitting it eternally. This is our aspiration and our state of mind.
“The state of one mind” has already become so pervasive throughout the nine directions that it even reaches “dust-like [beings]” in every world. Now, the Buddha said that all these many, many Bodhisattvas in many worlds are as numerous as dust particles. This dust-like numerous od Bodhisattvas can all receive the offerings of the fragrance of the Dharma and the fragrance of virtue. This is “reaching the state of one mind, reaching all of the dust-like [beings]. Every single particle of dust has received it. Each particle of dust is a Bodhisattva, and they have all received [the Dharma. They are uncountable; this world is vast, and their numbers are immense. This all comes from our sincere minds, our truly sincere minds. These states describe our sincerity, our sincere minds.
“At the beginning, they had no intentions so it says ‘naturally.” It is natural, naturally pervading everywhere. It is not through intention or construction. This Dharma-fragrance comes from our sincerity in listening to the Dharma. Through us sincerely receiving and upholding [the Dharma], we attain the fragrance of virtue, which is a very natural offering in this assembly, thus we must be very mindful.
So, “Their minds pervade all”; they are universal. Thus, “There was nowhere that was left out” this is the meaning of “everywhere.” They are truly very pervasive. Because this state of mind, their reverence, is very pervasive, beyond the dust-like numerous of Bodhisattvas described by the Buddha, it reaches throughout the Six Unenlightened Realms; this is sincerity. “This refers to the mind that pervades the Ten Dharma-realms.” Thus, it is employed in this way. There are ten Dharma-realms; apart from the Buddha who received offerings, there are the other nine Dharma-realms. So altogether, aren’t there ten Dharma-realms? This sincerity of making offerings by scattering flowers has pervaded throughout the Ten Dharma-realms. It permeates the mind. “Evil is permeated and becomes goodness.”
Permeating evil [occurs] among the ordinary beings in the Six Unenlightened Realms. Ordinary beings have a mix of good and evil, and we must remember that the Saha World is where the Five Destinies coexist. The Buddha practiced in the world and came to the world to transform sentient beings and attain Buddhahood. Thus, in the world, there are Hearers, Solitary Realizers and Bodhisattvas. So, these are “the Three Noble Realms.” Adding the Buddha, there are four noble realms. Buddhahood is attained in the human world. So there are Buddhas, Bodhisattvas, Solitary Realizers and Hearers. These [beings of] the Four Noble Realms are all in the human world, the Saha World, to transform the sentient beings in the Six Unenlightened Realms. Thus, sentient beings in the Unenlightened Realms are within the Five Destinies. We thus call [the Saha World] [the place] where the Five Destinies coexist. There is also evil within the five Destinies. However, these evil people can also be permeated by the Dharma and transformed by it. Thus, “Evil is permeated and becomes goodness.”
Look at our own living Bodhisattvas, the Tzu Chi volunteers. In any environment, they can go and give of themselves and influence many people. In the past, they were also unenlightened people, but they transformed their mindsets and become Bodhisattvas. This group of Bodhisattvas work in the world, likewise putting [the Dharma] into practice and teaching by example. At the same time, they help many people and transform the thoughts of many people.
Over the past few years, I have often heard that Tzu Chi volunteers go into prisons to transform the inmates. Isn’t that right? People in prison all made mistakes in the past, but how long will they be imprisoned? Tzu Chi volunteers go and transform them, help them change their mindsets, transforming their perspectives on life and their behavior. Once they have discipline and good manners, their sentence is naturally shortened. Thus, they can be released earlier. In society, they can conscientiously follow the rules, change their lives and learn to help others. Among this group of living Bodhisattvas, they can then continue transforming people. Isn’t this “evil being permeated and becoming goodness?”
So, “This is called ‘offerings.’” This is the fragrance of Dharma and virtue that we offer to the Buddha and Bodhisattvas. We offer [them] to the dust-like numbers of great Bodhisattvas in the ten directions who have or are about to form aspirations. This shows our dedication. We transform sentient beings and we make offerings to all Buddhas and Bodhisattvas. This shows the reverence of our minds. Seeking the path to Buddhahood is an offering to all Buddhas and Bodhisattvas. This is our offering of utmost reverence.
So, “Above each Buddha, there were Bodhisattvas holding banners and canopies.”
Above each Buddha, there were Bodhisattvas holding banners and canopies: Above each Buddha, there were Bodhisattvas holding banners and canopies: Above every Buddha, there were Bodhisattvas holding banners and canopies. “Bodhisattvas” refers to those with aspirations to engage in casual practice. Upholding dignity is represented by “banners and canopies”.
[It talks about] every Buddha. Manifestations of the Buddha came from ten directions to sit beneath the trees of treasures at Vulture Peak. In the Chapter on Seeing the Sutra of Treasures, didn’t it keep describing how the Buddha’s manifestations from all directions continuously came. We are able to recall [these passages]. So they were sitting on the lion’s thrones beneath the trees of treasures. “Above each Buddha” there were also Bodhisattvas. They held up banners and canopies. This shows how, “Above each Buddha, there were Bodhisattvas holding banners and canopies”. These Bodhisattvas were people who aspired to engage in spiritual practice and were very reverent toward the Buddha’s manifestations. So, behind every Buddha, they help up banners and canopies to provide cover from the sun or from the wind and rain. This represents magnificence. This is what the Bodhisattvas [were doing]. ‘“Bodhisattvas’ refers to those with aspirations to engage in casual practice”. These were Bodhisattvas who had practiced the causal ground. Since they began to form initial aspirations and developed joy, they practiced eliminating afflictions and ignorance from their hearts. Now, their hearts had become very pure. They had ascended to the ground of Bodhisattvas, but their joyful giving and reverent hearts remained the same. Therefore, they held banners and canopies to dignify the place of worship and express their respect.
“Banners” represent turning. “Canopies” represent protecting. This represents how, with the wisdom of ending, one can continuously turn [afflictions] around, and with compassion, one can continuously protect. Whether high or low, shallow or deep, they are always in sequence. ‘“Banners’ represent turning.”
These banners turn and move according to the wind. “Canopies” represent “protecting”. They have the function and significance of giving protection and coverage. This symbolizes wisdom. “With the wisdom of ending, one can continuously turn [afflictions] around”. Wisdom can put an end to our many afflictions and ignorance. Wisdom can eliminate many continuous, immeasurable discursive thoughts. We can exercise wisdom to eliminate ignorance and discursive thoughts, which brings purity to our minds. This is because wisdom is discerning. By gradually absorbing what is good, we can be permeated with the Dharma of sincerity. When it comes to negative discursive thoughts, we eliminate them. This is what we call wisdom. Wisdom eliminates all discursive thoughts. Here, “turning” refers to turning around discursive thoughts and cultivating good thoughts. In a compassionate [state of] mind, every thought protects us in this way, sheltering us with compassion.
So, “Whether high or low, shallow or deep,” whether it is high or low, deep or shallow, this depends on our spiritual practice, what we absorb and the scope of our aspirations. Our behavior can be very encompassing or extremely narrow, but whether it is expansive or narrow, deep or shallow, it is always in the sequence of these banners and canopies. They can all be adjusted in height. This depends on us as spiritual practitioners. The height and breadth depends on the effort we put in. “They ascended in sequence,” level by level, “until they reached Brahma Heaven”.
They ascended in sequence, until they reached Brahma Heaven: They ascended in sequence, leaving behind desires and reaching purity until they reached the stage of no desires, which is called Brahma Heaven. Reaching Brahma Heaven represents how these Bodhisattvas attained immediate realization upon hearing the Dharma and were soon to reach the ultimate fruit.
From the heavenly realm, just like this, Bodhisattvas’ spiritual practice has a sequence. Likewise, heavenly beings also engage in practice according to a sequence. So they ascended from below to above, reaching the highest point in Brahma Heaven. We can remember that in the time of Great Unhindered Wisdom Superior Buddha, we constantly spoke of Brahma Heaven. It is the highest point, so it is in the heaven realm. Thus, “They ascended in sequence”. They continuously ascended in sequence, based on the level to which they had cultivated virtuous Dharma. For those who cultivate heavenly blessings, [their ascent] also depends on their cultivation. So, “Leaving behind desires they reached purity”. They constantly engaged in practice, but some were still within the desire realm, while those in Brahma Heaven had already transcended the desire realm. What we call Brahma Heaven is very pure. “They reached the stage of no desires”. They were already in a place without desires, “which is called Brahma Heaven”. “Reaching Brahma Heaven represents how these Bodhisattvas attained immediate realization upon hearing the Dharma”. Regarding Brahma Heaven, why are they still in heaven and not in the Buddha realm? Since they are already so pure, why are they still in the heaven realm? It is because they only sought to benefit themselves and did not yet thoroughly understand the principles. They had only done many good deeds and their hearts were free of greed and desire. Because of the blessings they cultivated, they reached Brahma Heaven, yet, they had not fully understood the Dharma. Thus, they had not yet reached enlightenment but were still in the heaven realm without being fully liberated. This is called Brahma Heaven. However, now that they heard the Dharma there, [they could become] like Bodhisattvas who benefit themselves and others and transform others as well as themselves. They form aspirations, free their minds of desire and give of themselves without seeking anything in return just like this. Now, as they came to listen to the Dharma, they “attained immediate realization”. They were quickly able to realize and awaken. This is what Bodhisattvas must experience, “actualizing the Six Paramitas in all actions,” benefiting themselves and others. This is what we must mindfully seek to comprehend. Amid the scenery that Dharma-assembly, in truth, everything was the Dharma. It was not merely an external environment. The environment contained the Dharma. As we engage in spiritual practice, we can also make use of our surroundings in our daily lives. This is how we hear and experience the Dharma.
Next, [the passage] continues, “These Bodhisattvas used wondrous voices to sing infinite verses in praise of all Buddhas.”
This means “in the Radiance and Sound Heaven, radiance expresses sound.”
In the Radiance and Sound Heaven, radiance expresses sound. The radiance of wisdom that is emitted is known as “wondrous sound.” These wondrous songs praising and making offerings to all Buddhas cannot be heard with the ears, but can only be seen with the eyes.
Section by section, step by step they ascend through the heavens. Among them, one is known as “Radiance and Sound Heaven.” In Radiance and Sound Heaven, radiance has its own rhythm. This is just like a censer when the incense is lit; [the smoke] has its own rhythm. In Radiance and Sound Heaven, the radiance has rhythm. “The radiance of wisdom that is emitted is known as ‘wondrous sound.’” Seeing the radiance of the place, people naturally give rise to wisdom. They are able to understand the rhythm of the radiance because the radiance of wisdom has arisen [within them]. It is emitted from the innermost heart. This is Radiance and Sound Heaven. It is also known as “wondrous sound,” the sound of radiance. “These wondrous songs of praise” are from those “making offerings to all Buddhas.” They “cannot be heard with the ears, but can only be seen with the eyes.” This use of our eyes to “hear” is something I often tell everyone about “We must use our eyes to listen.” Once we see that radiance, we understand the Dharma within it. This is the same principle.
So, these lines explain offerings. What kinds [of offerings] are there? First, the rain of flowers. Second, the rain of fragrance. Third, the drumming and music. Fourth, the rain of dignifying adornments, pearls, jades and so on. Fifth is the burning of incense. Sixth is banners and canopies.
These are six ways of making offerings. We must all be mindful [of them]. “Whenever one teaches the Dharma of realizing the fruit,” there are always “auspicious signs in response.” So, “This was not accomplished through intent,” “but was in response to the power of the might and virtue of the Buddha-Dharma.”
Whenever one teaches the Dharma of realizing the fruit, there are always auspicious signs in response. This was not accomplished through intent, but was in response to the power of the might and virtue of the Buddha-Dharma. This is the inconceivable state of the Buddha.
This is the might and virtue of the Buddha. Through these states, we can experience them. This inconceivable state is the state of the Buddha. So, when we listen to the Dharma with mindfulness, reverence and attention, we are all entering the Buddha’s state. Our ears can “see” the scenery, and our eyes can “hear” the sounds. All of this requires a pure heart of reverence to experience. So, all of us must always be very mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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