Explanations by Master Cheng-Yan
Subject: Humans and Heavenly Beings Give Rise to Joy (人天聞法 心皆歡喜)
Date: March.26.2019
“Humans and heavenly beings, upon hearing the Dharma, give rise to joy as aromatic as clouds of incense and ambrosial dews. With clear minds, they listen to the extraordinary and wondrous Dharma. They listen to the Dharma extensively and give with precepts, Samadhi and wisdom. The fragrance of the Dharma and the Buddha’s virtue reaches everyone. All are permeated by the fragrance of the Great Dharma and give rise to infinite joy. When they realize precepts, Samadhi and wisdom, [pure] wisdom arises. They spread the seeds of goodness over the fields of merits.”
We must mindfully seek to better understand this. “Humans and heavenly beings, upon hearing the Dharma, give rise to joy.” We know this; we have talked about this for several days. In the Chapter on Distinguishing Merits and Virtues, it narrates how so many people spent such a long time to receive the Buddha’s teaching and transformation, each of them practicing according to the Dharma. There were those who had achieved, those who were still achieving and those who had yet to achieve. The number [of them] was incalculable. Everyone was abiding in the Dharma. Everyone’s state of mind and feelings were profound, superficial, broad and so on. This all depended on each person’s capabilities. But regardless of their capabilities, everyone was joyous, and this joy was Dharma-joy. “Dharma-joy” is different from “[ordinary] joy”. The joy we ordinary beings experience is the joy of obtaining material things or benefit. [This joy] derives from obtaining material things. However, material things will eventually experience decay and disappearance. When we seek to obtain material things, there will always be moments of gain and loss. So, the joy of ordinary beings is short-lived. However, the Dharma-joy of humans and heavenly beings is different from this. The true principles of the universe that the Buddha explained and analyzed in detail converge with people’s capabilities. Each person then experiences them differently to attain the path of true principles. These realizations enter our lives and grow our wisdom-life. It is the Dharma we experience as we practice it in our lives, in every lifetime. “We transform consciousness into wisdom.” Every little bit of wisdom accumulates and grows into our wisdom-life. Through this accumulation, we grow in wisdom-life. We continuously accumulate the principles which ceaselessly nourish and grow [our wisdom-life]. This kind of Dharma-joy is everlasting.
It continues for a long time. This shows that we are diligently accumulating [wisdom] from the Dharma that we experience. So, this kind of Dharma is experienced by humans, heavenly beings and Bodhisattvas. Is this a state [of Dharma-joy] that we can comprehend? It is “as aromatic as clouds of incense and ambrosial dews.” It is nourishing feeling that is like the aromatic clouds of incense and ambrosial dews. It is not something we ordinary beings can attain. However, will we always be ordinary beings? No. We must believe that everyone intrinsically has the nature of True Suchness. It is just that the amount of what we today have attained and experienced is insufficient. These Bodhisattvas, humans and heavenly beings had accumulated a large amount of experience for a very long time, so what they realized was much greater. It was like an aromatic cloud of incense and ambrosial dews; that is how they felt. So, how were they able to have such great realizations? It was from having “clear minds to listen to the extraordinary and wondrous Dharma.” This is because their minds were completely free of affliction and ignorance. They had eliminated all afflictions and ignorance. With every bit of ignorance and affliction that was eliminated, they gained more of that pure Dharma-joy. “With minds tranquil and clear and vows as vast as the universe…” That is the state [that they attained]. In reading the Sutra of Infinite Meanings, we should have often come across “minds tranquil and clear.” That state of mind is very still, very tranquil and very pure. So, the feeling of that entire state [of mind] can be expressed using “aromatic clouds of incense and ambrosial dews.” Because their minds are very clear, they can make use of every sentence of the Dharma they heard. Every sentence is like aromatic clouds of incense and ambrosial dews. This is how they take them to heart. So, with “clear minds, they listen to the extraordinary and wondrous Dharma.”
They take the extraordinary Dharma to heart. So, “They listen to the Dharma extensively and give with precepts, Samadhi and wisdom.” They keep listening and listening because in the Lotus Sutra, beginning with the Sutra of Infinite Meanings, everything is about listening to the Dharma, giving and going among people. The Dharma that is heard is the Bodhisattva Way that the Buddha used to teach and transform. Bodhisattvas “actualize the Six Paramitas in all actions.” This Bodhisattva Way teaches us to “actualize the Six Paramitas in all actions.” This is the teaching that we need to listen to and receive. Bodhisattvas practice in this world by going among people. It is by going among people that we comprehend what afflictions and ignorance are. Being amidst the Buddha-Dharma, we experience great tranquility and clarity, so we gain profound realizations. Amidst the ignorance of the multitude of afflictions, we realize the experience of tranquility and clarity. The Dharma-joy we attain [is attained because], as we often say, “by seeing suffering we realize our blessings.”
In 2018, Si Cheng (James Chen) returned to the Abode from the US. I asked how many times he had visited Haiti since devoting himself to Haiti 10 years ago, traveling back and forth. It had already been more than 70 times that he traveled from the US to care for Haiti during these nearly 10 years. In 2008, Haiti was struck by a hurricane. The people there were extremely impoverished, and they had now experienced a disaster. Tzu Chi volunteers in the US dedicated themselves to providing disaster relief aid. After this, in 2010, there was a severe earthquake. Tzu Chi volunteers began continuous relief efforts. Starting after the disastrous hurricane, Tzu Chi volunteers went to provide disaster relief and large distributions. After the severe earthquake, they provided continuous relief there without stopping. For more than 100 days, Tzu Chi volunteers from US took turns working without interruption. They were there every day, holding free clinics and distributing food as they continued to make disaster assessments. Looking at picture after picture that James Chen took, every photo is a story. It really was like a “living hell.” Everyone was suffering. Looking at their shoes, they were already broken and torn open. They were totally worn out, but they still wore them. Someone shipped 10,000 shoes to them. After trying them on, they danced for joy, but they could not bear to wear them, so they picked them up and put them in the bag. This lack of material things is really very pitiful. We heard that they had been sleeping on the wet ground for years. When we gave them Jing Si folding beds, it was like heaven [to them]. They were so content. They had been eating porridge twice a week. We distributed rice for them to eat. Now they were able to eat once a day. There were no vegetables, only rice, but they were already very grateful and content. This is the kind of environment [they are in]. Can we see hell on earth? Yes, that place is hell. Yet, in that place, there were very touching. “Earth Treasury Bodhisattvas.” Really, what does our service amount to?
Everyone, we must be very mindful of this. So, when we have experienced [these kinds of situations], when we listen to the Dharma, we will feel true joy and contentment. Take for example the priest in Haiti, Father Zucchi. He is just like Earth Treasury Bodhisattva. In 2017, he personally came to Taiwan and saw how Tzu Chi volunteers [serve]. He is just like Guanyin Bodhisattva, responding to people’s capabilities and manifesting his appearance accordingly to transform sentient beings. He is just like Earth Treasury Bodhisattva, who is willing to enter hell in order to care for sentient beings in hell.
[Father Zucchi] is the same. [His dedication] is truly hard for me to describe. He came to Taiwan and absorbed [everything he saw] and felt very fulfilled. He taught according to the Dharma and implemented it among people so they could use it in their lives. This was so touching. So, “They listen to the Dharma extensively and give with precepts, Samadhi and wisdom.” He is serving [in Haiti] and, after hearing the Dharma, he felt very content. Every day, he is very disciplined there and follows the precepts very well. It is not only Father Zucchi; we also helped other volunteers. James Chen said at their group study sessions everyone is very orderly. Once they sit down, it is a long [session]. When people went to use the restroom, they did not just go in twos or threes. They would arrange a time for a bathroom break when people gathered and lined up to go out. Afterwards, they formed an orderly line and returned to their seats. I had never heard of this before. They trained the volunteers there to be so discipline. The minister of defense in Haiti was so touched when he saw them. Even the defense minister who trains the troops is unable to train them to be like our group of volunteers. I really cannot fully experience [his dedication]. This is how much suffering there is in that country. When we gave them some material aid, which provided them with one full meal every day, they were so content. So, they accepted the Dharma that was taught and put it into practice. That is how thorough they are. It truly is very touching. So, as they were listening to the Dharma at the group study, they really cherished it. So, “They listen to the Dharma extensively and give with precepts, Samadhi and wisdom”. They heard the Dharma and actualized it in their lives by going among people. This is no easy feat. So, “The fragrance of the Dharma and the Buddha’s virtue reaches everyone”. The Buddha taught the Dharma over 2000 years ago. Back then, in those conditions, the Dharma was taught to heavenly beings, humans and Bodhisattvas. What they heard and experienced in the world, the Dharma they heard and their realizations [came from] the Buddha’s virtues. Look at the Dharma He taught over 2000 years ago, doesn’t the Buddha’s virtue still carry the same fragrance today? It has not been obstructed by distance.
And we in Taiwan are in the cradleland of Tzu Chi’s school of Buddhism, the Jing Si Dharma-lineage. Isn’t [this spirit] now applied throughout the world? I heard Si Cheng (James Chen) say that when Hualien had the severe earthquake on February 6, 2018, the volunteers [in Haiti] held several prayer ceremonies for Taiwan. In Haiti, they also held fundraisers. When [James] brought back and laid out that money [in front of me] it was all very dirty. It didn’t just look dirty but really was dirty. These one and five gourde [coins] filled an entire sack. James Chen said, “I brought this bag back to show to Master”. These donations of small denominations accumulated to several thousand gourdes; it is really amazing. [They came from] several fundraising sessions. That dedication is truly very touching.
They also respect the Dharma and are grateful to our school of Buddhism for providing them with food to eat every day. So, [the Dharma] traveled across the ocean and gave rise to respect in their minds. So, this is how the Dharma-fragrance and the fragrance of virtue [spread]. They came and saw these Bodhisattvas serving other and were very moved. So, after going back, this priest continued to talk about Tzu Chi and cultivated everyone’s respect for the Jing Si Dharma-lineage and Tzu Chi school of Buddhism. So, it is the same principle. In the Buddha’s era, He taught the Bodhisattva Way. Now, in our era, we engage in the Bodhisattva-practice and open up the Bodhisattva-path so that others will also be able to attain this. So, “All are permeated by the fragrance of the Great Dharma and give rise to infinite joy”. Hearing this Dharma, we rejoice, take it to heart and become happy. We are happy and joyful. This is “Joy”. We are not just joyful upon hearing it, but we also yearn for receiving this Dharma. We keep employing [this Dharma] so that one can give rise to infinity. So, “All are permeated by the fragrance of the Great Dharma and give rise to infinite joy”. We are very joyful and seek to [spread the teachings so that] one person after another can attain this joy. So, “When they realize precepts, Samadhi and wisdom, [pure] wisdom arises. With such great comprehension of this Dharma, we “spread the seeds of goodness” over the fields of merits.
Throughout the world, we can apply the Buddha-Dharma among people, but we must take the Dharma to heart. We must be joyful when we hear the Dharma. With that kind of Dharam-joy, our spiritual world should be as “aromatic as clouds of incense and ambrosial dews” as we take this Dharma into our hearts. Our minds must constantly sweep away afflictions. Even when things around us do not go our way, when things do not turn out as we wish, after those matters pass, we should seek to be understanding and grateful. This is just the way it is. What more can we ask for? When we feel frustrated, what can be done? We must let it go, look toward the Dharma and have a tranquil mind. To be able to encounter the Buddha-Dharma is a very extraordinary matter, so we must have Dharma-joy, great joy. Only when people listen, do I have the opportunity to teach, so I am also very grateful. [Because of this], we must set aside all our frustrations and give rise to unlimited gratitude in our minds. We must be grateful! So, we must be mindful. This is to “listen to the Dharma extensively and give with precepts, Samadhi and wisdom”. With these exceptional causes and conditions. I hope we can all do our utmost to cultivate the flawless studies. With “precepts, Samadhi and wisdom, [pure] wisdom arises”. Everyone must be very mindful.
So, the previous sutra passage says, “The World-Honored One teaches the infinite and inconceivable Dharma. It provides many benefits, which are as boundless as the universe. Celestial Mandarava flowers and Mahamandarava flowers rain down Sakras and Brahmas as numerous as the Ganges’ sands come from countless Buddha-lands”.
Previously, we talk about widely benefiting sentient beings. We hope that Bodhisattvas will be able to widely benefit all sentient beings. This is also in the previous passage.
“[Powdered] Tamalapatra sandalwood and agarwood rain down in riotous profusion like birds descending from the sky to be scattered upon all Buddhas as an offering. In empty space, celestial drums spontaneously emit wondrous sounds. Thousands of kinds of celestial robes come spiraling down”.
The celestial robes [represent] their mission. We are now in the era of turbidities. So, “Thousands of kinds of celestial robes” means that in response to people’s many capacities many people need to take on different responsibilities. So, “spiraling” represents how we must spread this mission everywhere. On receiving the mission, we work together to advance and promote it. Now is the time for us to receive “the celestial robes”. I have explained these “celestial robes” before; this is our explanation, which differs from the Buddhist classics. This is how we explain it.
In the next sutra passage, [Maitreya] continued, “In all the jeweled and wondrous censers, there is priceless incense burning. Its fragrance naturally reaches everywhere as an offering to all the World-Honored Ones. These great Bodhisattvas hold banners and canopies of the Seven Treasures in millions of varieties, soaring and wondrous. They ascend in sequence to Brahma Heaven”.
There are so many censers that are starting to be lit, giving forth the scent of sandalwood. In that atmosphere, the Dharma is everywhere, like the scent of incense. The Dharma taught is described in a way that, is likened to every teaching being in a censer. This is “the Dharma of warmth, of pinnacle, of patience and of foremost in the world”. We have already begun to expound on these. Everyone was already engaging in the practice of the Great and Small Vehicle Dharma and the Four Earnest Efforts. The Small Vehicle has the Four Noble Truths; the Great Vehicle has the Four Great Vows. They each have their own Four Earnest Efforts.
The Four Great Vows and the Four infinite Minds are all part of the Great Vehicle practice. So, adding on the Four Earnest Efforts and so on everyone needs to be very mindful. This is like the censers. The fragrance continuously arises from them. This fragrance is an analogy of the fragrance of virtue from cultivating with earnest efforts.
In all the jeweled and wondrous censers, there is priceless incense burning. Its fragrance naturally reaches everywhere as an offering to all the World-Honored Ones: In all the censers, many kinds of wondrous incense were burned. The wondrous sound permeated all throughout the Dharma-realms. In offering to the World-Honored Ones.
So, “The wondrous sound permeated all throughout the Dharma-realms”. This is a wondrous sound; in this atmosphere, wondrous sounds were emitted. In this atmosphere, everywhere is a place the Dharma is taught. When we have the Dharma in our hearts, no matter what we encounter, be it trees, the sound of birds, insects and so on, will all [contain] the Dharma. So, in this way, all over this world, they come to make offerings to the World-Honored One. Everything is transformed into an environment that [reflects] their insights after hearing the Dharma.
So, “These great Bodhisattvas hold banners and canopies of the Seven Treasures”. These Bodhisattvas hold banners and canopies of the Seven Treasures as an analogy of the magnificent merits and virtues of the Seven Excellences.
The virtuous Dharma of the seven kinds of excellence are simply explained for everyone here.
The Seven Excellences: 1.Excellence in timing. 2.Excellence in meaning. 3.Excellence in language. 4.Excellence in singularity. 5.Excellence in completeness. 6.Excellence in gentle guidance. 7.Excellence in unconditional loving-kindness.
The first excellence is the excellence in timing. The Lotus Sutra has seven excellences. The first is excellence in timing. This “excellence in timing” refers to how in the Lotus Sutra there are the beginning, middle and end excellences. The Tathagata taught the One Vehicle Dharma by dividing it into sections. So, before teaching the Lotus Sutra, He taught the Sutra of infinite Meanings. This was the preface to His teachings; it is the excellence of the preface. Next were “the main teachings, the teachings of the intrinsic and the manifest which we have talked about before”. The final section is the part on transmission. This all talks about how teaching the Dharma requires timing by sections. It was all arranged appropriately with excellence. So, the first is “excellence in timing”. This is divided into preface, main teachings and transmission. These are the three time segments that. [He used] to complete [teaching] the sutra.
Everyone, the Dharma becomes more profound the more we understand it. So, this virtuous Dharma is flowing like a stream. This is how we arrive at excellence. This is “excellence in timing”.
The first of the Seven Excellences: Excellence in timing. This refers to the Lotus Sutra’s excellence in the beginning, middle and end. When the Tathagata taught the One Vehicle Dharma, He divided it into preface, main teachings and transmission. These were all aught at a time suitable to peoples’ capabilities so that they would benefit. This is known as excellence in timing.
“Suitable to people’s capabilities” meaning that each person receives the Dharma that accords with them. We just said that each person experiences Dharma-joy differently. The Buddha taught according to capabilities. When He taught the Lotus Sutra, He always taught the One Vehicle Dharma. However, although this is One Vehicle Dharma, it still accorded with each person based on their capabilities to receive it. We have just talked about this. So, this is “excellence in timing”.
The second is “excellence in meaning”. It means all Dharma contained in the Lotus Sutra is “profound and far-reaching”. This is “excellence in meaning”.
In fact, this is very profound. If we do not understand it well… Then, of course, as we just read through the text, “celestial flowers” are just heavenly flowers and “celestial robes” are just heavenly robes. These are words we read, but there are principles encompassed within them that different people interpret differently. For us, in today’s era, that is how we explain “celestial robes”. We accord with the time and capacities of our era [in explaining] its meaning. So, “excellence in meaning” is being able to explain many things according to the principles of the time. The meaning is very profound and far-reaching. [The Dharma was passed on] since over 2000 years ago to today, and what we discuss today will also be passed on into future and form an everlasting Dharma-lineage which remains for countless generations to come. So, it is very profound and far-reaching. This is “excellence in meaning”.
The third is “excellence in language”. This refers to how, when the Tathagata expounded the Lotus Sutra, His language was skillful and tactful.
His style of teaching was tactful. The great Bodhi-path is direct, but the way He taught the Dharma was skillful and tactful. This is how the Lotus Sutra helps everyone to comprehend the principles. He used this skillful way to help everyone comprehend the principles and directly teach the Great Vehicle Dharma. He directly taught the Great Vehicle Dharma, but by using a gentle and skillful way to teach it. So, this is “excellence in language”. This is the way we must do it.
The fourth is “excellence in singularity”. This is to say that the Lotus Sutra and the Dharma within “[are] solely for Bodhisattvas and not held in common with Two Vehicle practitioners”. This is “excellence in singularity”.
So many people heard the Dharma, and they were all Bodhisattvas. As for those who wanted to form aspirations, whether their capabilities were great or limited, as long as they formed aspirations and were willing to go among people to benefit them, they could all come to receive [this Dharma]. Only the sequence [differed]. There were those who had or were achieving and those who have yet to achieve in the future. Previously, we spoke extensively about how an infinite number of Bodhisattvas, even those who had yet to achieve and those who were achieving, were all drawing near to receive [the Dharma]. [In this way], one gives rise to infinity. So, “excellence in singularity” is to fully accord with Bodhisattvas’ capabilities in teaching the Bodhisattva Way. So, it is “not held in common with. Two Vehicle practitioners”. It is not for Hearers or Solitary Realizers. This is the only method for teaching the Bodhisattva Way. So, this is “excellence in singularity”.
The fifth is “excellence in completeness”. This “refers to how the entire Lotus Sutra is completely replete with both the worldly and world-transcending principles”.
Only this sutra can be completely replete with the principles of matters in the world, as well as world-transcending principles. How we are to live as humans is a principle we should learn from this sutra, and how to be like the Buddha and walk the Bodhisattva-path is also learned from this sutra. This is being “replete with principles,” perfect principles. This is “excellence in completeness”.
Next, the sixth excellence is “excellence in gentle guidance. This refers to how the Dharma of the Lotus Sutra solely discusses the principles of the Middle Way,” which are “the perfect, immediate and wondrous teachings of the One Vehicle”. This is “excellence in gentle guidance”.
Practicing the Middle Way means not learning toward either side. From here, we can go directly to the Bodhisattva ground and continue all the way to the state of the Buddha. This is talking about the Middle Way. True emptiness in wondrous existence and wondrous existence in true emptiness, not being attached to emptiness or existence, is practicing the Middle Way. These are “the perfect, immediate and wondrous teachings of the One Vehicle”. This is known as “excellence in gentle guidance”.
The seventh is “excellence in unconditional loving-kindness”.
The seven of the Seven Excellences: Excellence in unconditional loving-kindness. This refers to how the Dharma of the Lotus Sutra is replete with unconditional loving-kindness. A mind that does not contrive affinities with sentient beings is said to have unconditional loving-kindness.
“Excellence in unconditional loving-kindness”. We must listen clearly. “The Dharma of the Lotus Sutra is replete with unconditional loving-kindness”. With unconditional loving-kindness, though thee sentient beings are unrelated to us, we walk the Bodhisattva-path for these sentient beings. This is a “mind that does not contrive affinities with sentient beings”. It is good enough to just do it. We do not seek to obtain anything from sentient beings. No. We have a mind as vast as the universe as we benefit all sentient beings without seeking anything in return. This is the virtuous Dharma of unconditional loving-kindness.
So, “The Dharma of the Lotus Sutra is replete with unconditional loving-kindness”. This is not contriving affinities. We are all awakened sentient beings, but we do not contrive affinities. We all serve sentient beings out of love, not due to any special relationship. These are the Seven Excellences. The first is “excellence in timing”. We must see this clearly. The second is “excellence in meaning”. The third is “excellence in language”. The fourth is “excellence in singularity”. The fifth is “excellence in completeness”. The sixth is “excellence in gentle guidance”. The seventh is “excellence in unconditional loving-kindness”. I hope everyone understands them. “The banners and canopies of the Seven Treasures represent the magnificent merits and virtues of the Seven Excellences”. These Seven Excellences are from the Lotus Sutra. For us, this Dharma has a very profound meaning. These are the Seven Excellences in the Lotus Sutra. So, we must be very mindful of them. After this, [the sutra passage] says, “… in millions of varieties, soaring and wondrous They ascend in sequence to Brahma Heaven”.
… in millions of varieties, soaring and wondrous. They ascend in sequence to Brahma Heaven: Soaring and wondrous, they came in millions of varieties. They ascend in sequence from below all the way to Brahma Heaven.
The many, many principles, “millions of varieties,” are compared to various kinds of flowers or Bodhisattvas’ banners and canopies. The Bodhisattvas’ banners and canopies represent the principles of the Seven Excellences. These are so subtle and wondrous that the heavens rain down fragrant flowers, celestial robes, music and so on, and Bodhisattvas’ hold banners and canopies. This is how this atmosphere is expressed with such analogies. This is so soaring and wondrous. It is impossible to describe the millions of varieties [of wonders] in that state. Thus, it goes from this world, Vulture Peak, all the way to Brahma Heaven. From this world to Brahma Heaven, “Soaring and wondrous, they came in millions of varieties”. There were majestic, open and spacious principles which were so subtle and wondrous. They came in millions of varieties. Thus, it continued up to Brahma Heaven. From above, things continued to descend. From below, things continued to ascend. Thus, [the Dharma] pervaded everywhere. The Dharma filled the universe and this world. So, it says, “Humans and heavenly beings, upon hearing the Dharma, give rise to joy”. Not only humans in this world listened; all heavenly beings were listening too. [The Dharma-joy] is “as aromatic as clouds of incense and ambrosial dews”. This is something we should all be clear on. There is so much Dharma; we must carefully analyze the teachings until we are very clear on them. Those that are more relevant to us, we must implement in our lives, as they are simple and obvious. To be able to apply the Dharma, put it into action and teach it through words, we must be mindful and earnestly spread it. It always comes back to this; we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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