Explanations by Master Cheng-Yan
Subject: Benefiting Beings with Infinite Virtuous Deeds (饒益有情 善行無量)
Date: March.27.2019
“The Buddha’s wondrous virtue of promoting goodness benefits sentient beings. He helps them attain the benefits of the virtuous Dharma, and He never gives rise to thoughts of abandoning them. This goodness can benefit all sentient beings. This means benefiting sentient beings with His infinite virtuous deeds.”
Everyone must mindfully listen to this and take it to heart. “The Buddha’s wondrous virtue of promoting goodness benefits sentient beings.” This means that we must earnestly listen to the Dharma. After listening to it, we must be very mindful. The Buddha came to this world for the one great cause of teaching the Dharma. He did this lifetime after lifetime without stop, always coming to teach and transform people in the world.
With the Buddha’s wondrous virtue, His resolve, integrity and vows, He has been engaging in spiritual practice lifetime after lifetime. He does not seek His own peace and joy. He seeks only for sentient beings to be free from suffering. This is wondrous virtue.
When it comes to spiritual practice, He cultivates Himself and practices among people. What He accumulates is thus “wondrous virtue.” His wondrous virtue is benefiting sentient beings. By benefiting sentient beings, He thus perfects His wondrous virtue. We must mindfully seek to comprehend this. So, the Buddha’s wondrous virtue is continuously giving without expectations among people, lifetime after lifetime. “He helps them attain the benefits of the virtuous Dharma, and He never gives rise to thoughts of abandoning them.” [The Buddha] only hopes for sentient beings to attain peace and joy.
He hopes those who listen to the Dharma can take it to heart and employ it in their spiritual practice. This is the Buddha’s goal in teaching the Dharma. He hopes everyone can attain the benefits of the virtuous Dharma. So, He will never abandon [any sentient being]. He spends all of his lifetimes among people, never giving rise to thoughts of abandoning them. The Buddha never thinks about resting, for when He leaves this life it is for the next. Over successive lifetimes, He has continuously come to the world in this way without pause. He never thinks about taking a break.
Thus, “This goodness can benefit all sentient beings.” With this goodness, time after time, life after life, He always practices giving, teaches goodness and does good deeds. He benefits all sentient beings in this way. This is the wondrous virtue the Buddha perfected. “This means benefiting sentient beings with His infinite virtuous deeds.” In the Buddha’s past and future lifetimes, from the past up through the present, He continuously benefits sentient beings with His infinite virtuous deeds. If we can comprehend the Buddha’s heart, naturally, we will be very mindful and earnest. This is just like how people can comprehend. Earth Treasury Bodhisattva’s vow that “Until hell is empty, I will not attain Buddhahood.” Such is his vow. If the beings in hell do not care for themselves, they should think about Earth Treasury Bodhisattva. Earth Treasury Bodhisattva does this not for himself, but for suffering sentient beings. If those who need to be rescued and those who help others can comprehend one another, then there will be no difficulty in transforming sentient beings so they may attain [Buddhahood]. Sakyamuni Buddha comes to the world lifetime after lifetime without rest for the sake of teaching the Dharma and benefiting sentient beings. If sentient beings can comprehend the Buddha’s mind, they will thereby become sincere.
[Sentient beings] must transform themselves so that they can help fulfill the Buddha’s vows. The principle is the same. So, those who listen to the Dharma must be mindful. What is more, when listening to the teachings, they must have a sincere heart and actualize them in the world. Only in this way are they listening to, teaching and transmitting the Dharma. The Buddha-Dharma must be passed down. In the Chapter on Dharma Teachers, doesn’t the Buddha sincerely recruit those who can accept and spread the Dharma in the future? The Buddha is also recruiting Bodhisattvas. How sincere He is! He hopes that there are Bodhisattvas who will willingly make great vows, who will accept [the responsibility] to transform sentient beings and will make great vows. This is the Buddha’s wish. Indeed! When it comes to vows, Earth Treasury Bodhisattva made vows; when it comes to vows, every Bodhisattva must make great vows. Isn’t that what the Four Practices of Bringing Peace and Joy says? We [bring peace and joy with] our body, speech and mind and by making great vows. We must make vows, and our power of vows must be great. We do not seek our own peace and joy, but only seek for sentient beings to be free from suffering. If we willingly accept [the Dharma], we can be free from suffering. If we do not understand how to accept the Dharma, we will always be [entrapped] in ignorance, afflictions and delusion. We must understand that the Buddha and all Bodhisattvas respond to the world; they tirelessly devise ways to transform sentient beings. Sentient beings must earnestly and sincerely accept [the Dharma]. Only then will it be easy for us to be transformed. If we do not transform ourselves in this lifetime, in which lifetime will we transform ourselves? We must make good use of this body and cherish the time we have in our life.
“[If we] uphold our vows and follow the path, then our path will be great.” The previous sutra passage states, “In all the jeweled and wondrous censers, there is priceless incense burring. 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.”
We explained this previously. Everyone must mindfully recall the Dharma we previously discussed. Now, this sutra passage says that. “Before each Buddha, they hang triumphant banners on jeweled poles and sing millions of verses in praise of all Tathagatas. Things such as these have never occurred before. Upon hearing about the Buddha’s infinite lifespan, they all rejoice.”
We must earnestly be mindful. “Before each Buddha, they hang triumphant banners on jeweled poles and sing millions of verses in praise of all Tathagatas.” We should be able to understand this. We previously mentioned that. Bodhisattvas held banners and canopies. Everyone needs to remember that [the banners and canopies] represent the Seven Excellences. We must again recall this. I do not need to describe it once more. All kinds of [teachings] rely on metaphors to delve deep into the meaning of the Dharma. There are many Bodhisattvas coming before and after the Buddha’s [current lifetime]. Whether it is the environment or their way of life, everything described in the sutra is the Dharma.
The Chapter on Distinguishing Merits and Virtues reveals to us the Buddha’s understanding and views. It “opens and reveals” them for us to “realize and enter.” As the Buddha “opens and reveals” [the Dharma], sentient beings must “realize and enter.” We must realize and enter the Buddha’s understanding and views. Since the Buddha reveals His understanding and views, we sentient beings must awaken to them.
Everything within the sutra passages is the Dharma. Everyone must mindfully seek to realize the Dharma, and [we] must put our hearts into accepting it. [Maitreya] used all kinds of verses as praise. They not only [praised] the surroundings, but even [the Tathagata’s] voice. As the Buddha teaches the Dharma, Maitreya uses verses to describe the Buddha’s virtues; he uses verses. These verses are like a song. They are like poetry; there is rhythm, and they are used to praise all Tathagatas. [They praise] the Tathagatas, not just Sakyamuni Buddha. There are countless millions of Buddhas and Tathagatas. They all come to the world to teach sentient beings to realize the Buddha’s understanding and views. Sentient beings must realize and enter them. We must enter the state of the Buddha’s understanding and views. We must be mindful! So, “Before each Buddha…”
Before each Buddha, they hang triumphant banners on jeweled poles and sing millions of verses in praise of all Tathagatas: Before each Buddha, they hang triumphant and wondrous banners on jeweled poles. The Bodhisattvas also praise the Buddhas in verse.
This is Maitreya Bodhisattva [speaking in verse]. [Bodhisattvas] us verses like these in praise, doing so before each of the Buddhas. They also present triumphant banners on jeweled poles. In the environment, not only are there subtle and wondrous sounds, but the state is also beautiful. Do you remember? It has the aroma of clouds of incense and ambrosial dews. Whether it is the sound we hear or the state that our eyes see, they are all beautiful. As we see and hear it, we must take it to heart. So, Bodhisattvas use verses like these to praise the Buddha. In the state that the Buddha describes, many Bodhisattvas came from afar. The wondrous virtues that every Bodhisattva is replete with all manifest within the environment. In particular, heavenly beings come to scatter flowers and [manifest] the Six Auspicious Signs. The environment makes people feel that it is very beautiful.
Maitreya Bodhisattva gave praise using such descriptions. “Things such as these have never occurred before”. Things such as these have never occurred before.
Things such as these have never occurred before: They hear all this beautiful and wondrous Dharma, this union of principles and matters. [This Dharma] is as aromatic as clouds of incense or ambrosial dews. These things were all unprecedented.
Such a situation, such a condition, had never occurred before. “They hear all this beautiful and wondrous Dharma”. This Dharma is so beautiful and wondrous. The Dharma and principles unite as one with the matters. I often tell everyone that we must bring matters and principles together. We must put the principles we hear into practice in our daily lives. If we do not apply them in our daily lives, then the principles will be empty. We must listen to the True Dharma; we must listen to it and put it into practice in our everyday lives. This is [what it means] to truly listen to the Dharma.
I heard that our teachers and students at Tzu Chi University of Science and Technology talked in their courses about how to apply the Four Earnest Efforts in their classes. In their vocational classes, they apply the Four Earnest Efforts. For example, they say that in their vocational education, they would use “the Dharma of warmth”. They use “the Dharma of warmth” to develop interest. This is called “the Dharma of warmth”. How do they teach students to diligently study vocational skills? They must develop the students’ interest. So, they use the earnest effort of the Dharma of warmth to develop students’ interest. What about “the Dharma of pinnacle”? They use it in “putting [things] into practice”. With vocational skills, they must try things out; they cannot just talk about it. After taking classes, they must put [what they have learned] to use. If they are interested, they should try it out and put it into practice; this is called “the Dharma of pinnacle”. What about “the Dharma of patience”? They use it to overcome [difficulties]. This means that, if they face difficulties when developing interest or when actualizing it, they must endure them until they overcome them. What about “the Dharma of foremost in the world”? This means that something is “outstanding”; it has reached the top and is incomparable to anything else. This is when they have researched and developed something, they combine different [components] and succeed and surpass [all others]. In this way, they apply the Four Earnest Efforts in their classes. Tzu Chi University of Science and Technology [offers] vocational training. In vocational training, one chooses [a particular skill].
[In this way], it is like the Small Vehicle. For Hearers and Solitary Realizers, they practice the Four Earnest Efforts and the Four Noble Truths. What about Bodhisattvas? They form great aspirations. They choose to make the Four Great Vows and must also [practice] the Four Earnest Efforts. These are “the earnest efforts”. When it comes to the studies at Tzu Chi University of Science and Technology, they also apply the Buddha-Dharma talks. If they did not listen to the Dharma in the early morning, how could they apply it so quickly to their lessons? Furthermore, the teachers and students brought over a finalized animation they had made to show their research process. This was a collaboration between teachers and students. The whole project looked like quite an accomplishment. This is why I constantly tell everyone that, as we listen to the Dharma, we must put it into practice in our daily lives. If we gain any insights, we must spread the Dharma; we must teach and spread the Dharma. Shouldn’t we do this?
The Buddha teaches the Dharma, while Bodhisattvas accept it and spread it. This is what the state is like. The Buddha described how, in the distant past, He had continuously transformed sentient beings for a long time and helped Bodhisattvas as numerous as dust particles of countless worlds perfect [their practice]. [He helped] those who had achieved and those who were achieving. At that time, there were many Bodhisattvas diligently practicing and working hard. At Vulture Peak, [these Bodhisattvas] manifested everywhere. The Vulture Peak Assembly had yet to disperse. In this sutra passage, we can still see the stupa of treasures and heavenly beings scattering flowers upon the stupa of treasures. There were Many Treasures Buddha, Sakyamuni Buddha and the Buddha’s many manifestation that were under the countless trees of treasures. Starting from the Chapter on the Stupa of Treasures and through to this point, throughout so many chapters, the Buddha’s multiple manifestations came and never dispersed. One group after another came Bodhisattvas who had emerged from the ground in the Chapter on Emerging from the Ground were still there. Now, so many more Bodhisattvas came forth very eagerly. We see that all these auspicious signs happened at the Vulture Peak Assembly. So, “Things such as these had never occurred before”. These did not occur in pass sutras. We previously spoke of the seven Excellences. The jeweled banners represent the Seven Excellences. In the Lotus Sutra, there is the excellence in timing for the introductory chapter [and so on]. In short, the Lotus Sutra is what the Buddha harbored in His mind; it is the Buddha’s original intent. All Buddhas share the same path. It was something never mentioned before; it was a state that had never occurred before. So, “These things were all unprecedented”. They heard all this beautiful and “wondrous Dharma, this union of principles and matters”. This is truly beautiful and wondrous Dharma. Principle and matters come together in this way. “[This Dharma] is as aromatic as clouds of incense or ambrosial dews”. This is how I feel; this is very accurate. We must feel this state with our hearts. The state that I feel is that [this Dharma] is as aromatic as clouds of incense or ambrosial dews. This is what I feel, so I describe it in this way. Does everyone feel the same way? I do not know, but when it comes to this Dharma, this is my feeling. “[This Dharma] is as aromatic as clouds of incense or ambrosial dews”. This is what the state is like. Thus, for Maitreya Bodhisattva, “these things were all unprecedented”. In this verse, he said things like this. So, “Upon hearing about the Buddha’s infinite lifespan, they all rejoice”.
Upon hearing about the Buddha’s infinite lifespan, they all rejoice: Upon hearing about the Buddha’s infinite lifespan, they realized the Buddha’s wondrous virtues. 1.His virtue of perfect seeds. 2.His virtue of perfect fruits. 3. His virtue of perfect grace. People of wisdom contemplate the Tathagata’s three kinds of perfect virtues and give rise to deep love and respect. Everyone in the assembly gave rise to joy in their hearts.
In the previous passage about, many Bodhisattvas rejoiced. They knew that although the Buddha manifested in the world, followed the laws of the human realm and manifested entering Parinirvana at 80, the Buddha’s lifespan and wisdom-life are infinite. It [continues] lifetime after lifetime. As [the Bodhisattvas] understood the true principles, they were very joyful. Maitreya was also able to understand this, so he described it [saying], “Upon hearing about the Buddha’s infinite lifespan, they all rejoice”. Not only was Maitreya joyful, but everyone at the Lotus Dharma-assembly rejoice. So, upon hearing about the Buddha’s long lifespan, they knew the great extent of wisdom-life. They therefore understood how subtle and wondrous the Buddha’s virtues are.
What is wondrous about the Buddha’s virtues? First, [He has] “the virtue of perfect seeds”. His virtues are perfect; He has perfect virtues without deficiencies. He has perfect virtues without deficiencies. Secondly, He has “the virtue of perfect fruits”. Both the seeds and the fruits are perfect. “A seed contains an ocean of fruits”. We previously discussed this. The seeds of causes bear an ocean of fruits. Hence, “A seed contains an ocean of fruits”. He transforms countless sentient beings and helps accomplish countless missions. Thirdly, He has “the virtue of perfect grace”. We cannot [fully] repay the grace of the Buddha. In the process of Sakyamuni Buddha’s [spiritual practice], He repaid the grace of the Buddhas and transformed sentient beings, [walking on] the Bodhisattva-path. Everything He does is repaying the grace of the Buddhas and [transforming] sentient beings. This represents His virtues. So, this is “His virtue of perfect grace”. Whether it is the grace of parents, the grace of teachers, the grace of sentient beings or the grace of the natural world, as He came to the world in this lifetime, He also repaid the grace of His parents [etc.] For His mother, Lady Maya, the Buddha went to Trayastrimsa Heaven to teach the Earth Treasury Sutra to repay the grace of His mother and the Buddha-virtues. He used His attainment of Buddhahood to repay the grace of the land and His parents. He transformed many sentient beings, and even repaid the grace of teachers. He constantly talked about the virtues and grace of teachers in His past spiritual cultivation. In this lifetime, He also repaid the grace of sentient beings, while simultaneously teaching all to love and cherish the life of objects. This is repaying the grace of all things in the world. In this way, He repaid all grace. In this world, after repaying this grace, He still does not stop; He still has future lifetimes. So, He has the infinite virtue of grace. He has “the virtue of perfect seeds” and the “virtue of perfect fruits, the virtue of the fruits He attained”. He also constantly repays the grace of teachers, parents and sentient beings in the world, the grace as He seeks the path to Buddhahood and transforms sentient beings and so on. [He has] “the virtue of perfect grace”; [All three virtues] are “perfect”.
So, “People of wisdom must contemplate the Tathagata’s three kinds of perfect virtues”. If we have wisdom, we must earnestly contemplate [the fact that] the Buddha had such virtue. Thus, we must repay the Buddha’s virtue, for we must “give rise to deep love and respect”; we must respect the Buddha, the Dharma and the Sangha. The Buddha came to the world to pass down the Buddha-Dharma. So, in the Chapter on Dharma Teachers, [the Buddha] clearly states that sentient beings must reverently respect those who pass down the Dharma and show respect for the three Treasures.
The Chapter on Dharma Teachers also describes this very clearly. So, the Buddha has these three virtues of perfection. We need to have profound love and reverence. “Everyone in the assembly gave rise to joy in their hearts”. This is why they ought to have been very joyful; they listened in person to the Buddha teach the Chapter on Distinguishing Merits and Virtues and attained [realizations]. It was such a spectacular scene at the Lotus Dharma-assembly, so everyone was very joyful.
In the sutra passage, [Maitreya] continues, “The Buddha’s name is heard throughout the ten directions, widely benefiting sentient beings. it enable all beings to become replete in roots of goodness, helping them to form the surpreme aspiration.
We must be mindful! The Buddha’s name is heard throughout the ten directions”. The Buddha’s name has spread far and wide across. The ten directions. As people hear the Buddha’s name, they give rise to respect. So, [the Buddha’s name widely benefits sentient beings.
The Buddha’s name is heard throughout the ten directions, widely benefiting sentient beings: The Buddha’s name is spread and heard throughout the ten directions, widely benefiting all sentient beings.
As the Buddha’s name is spread and heard throughout the ten directions, all those who hear it benefit from it. As they hear the Buddha’s name, they give rise to thoughts of goodness and joy. This is how it benefits all sentient beings. “It enables all beings to become replete in roots of goodness, helping them to form the supreme aspiration.
It enables all beings to become replete in roots of goodness, helping them to form the supreme aspiration: It enable all sentient beings to become replete in roots of goodness, helping everyone to form the supreme spiritual aspiration.
As these sentient beings hear the Buddha’s name, they become replete with the roots of goodness. So, [His name] helps them become replete with the roots of goodness and helps them give rise to great aspirations. We must be replete with the roots of goodness. “It enables all sentient beings to become replete in roots of goodness, helping everyone to form the supreme spiritual aspiration”. We previously talked a lot about roots of goodness. The karma of body, speech and mind can sll help perfect the roots of goodness.
The Chapter on the Practice of Bringing Peace and Joy also emphasizes the body, speech and mind. So, “our virtuous karma of body, speech and mind must be firm; we must not let our [roots] become shallow. Otherwise, [these roots] will disappear. When we plant our seeds, we must let them grow deep roots.
When our virtuous karma of body, speech and mind is firm and cannot be uprooted, this is called a root. Furthermore, goodness can bear wondrous fruit and give rise to more goodness. Thus, it is called a root Bodhisattvas will not hesitate to give their lives to plant all roots of goodness.
There was a period when we kept emphasizing that our roots must run deep. If our roots run deep, we can be firm and not be uprooted; [our roots] will not be uprooted. These are our “roots of goodness”. Forming aspirations is easy, but persevering in them is hard. We must develop our perseverance, for only then will our roots of goodness run deep. “Furthermore, goodness can bear wondrous fruit and give rise to more goodness”. If our roots run deep enough, our tree will grow large. As the tree grows, it will blossom and bear fruit. The result of all of this will be countless fruits of goodness. This fruits of goodness grow because of the roots of goodness. “Bodhisattvas will not hesitate to give their lives to plant all roots of goodness. Bodhisattvas will not hesitate to give their lives to nurture sentient beings’ roots od goodness. Regarding this present sutra passage, the passage has all been in verse until now. The sutra passage [we have discussed so far] was Maitreya Bodhisattvas praising this state and the Buddha’s virtue with a reverent and joyful heart. So, he praised “all the heavenly beings [making offerings] with the Six Auspicious signs”.
This verse describes how all the heavenly beings presented offerings with the Six Auspicious Signs and how, through their earnest efforts [in practicing] the Great Vehicle, Bodhisattvas make offerings of the Dharma to benefit [others]. The next verse bring this to a conclusion by describing their joy.
Do you still remember? All the heavenly beings scattered flowers, incense, treasures and celestial robes. Before the Buddha taught the Lotus Sutra, after teaching the Sutra of Infinite Meanings, He manifested auspicious signs and radiated light. There are all among the Six Auspicious Signs. So, all the heacenly beings presented offerings using the Six Auspicious Signs. “Bodhisattvas’ earnest efforts [in practicing] the Great Vehicle” describes how the Bodhisattvas practice the Great Vehicle Dharma and form great aspirations. They diligently practice it with earnest efforts. They put [the Dharma] into practice and make offerings of the Dharma to benefit people. This was the meaning of Maitreya’s praise, of this verse.
Following this, it culminates in “everyone being joyful”. In this state, everyone is joyful. [The Buddha] hopes that everyone will practice. Bodhisattvas’ earnest efforts and make offerings using the Dharma, make offerings to all Buddhas and Bodhisattvas in this spiritual training ground. Everyone will be joyful and willing to listen to the dharma in the world. They make vows and are willing. “We will be diligent and we will make offerings using the Dharma. Venerable Buddha, please do not worry.” Maitreya will be the next to attain Buddhahood; he will be the one responsible, so he used this verse to praise the Buddha and this scene. The Buddha gave praise and distinguished their merits and virtues. He praised all Bodhisattvas’ virtues and so on. Everyone, we must be truly mindful at all times. We must practice and apply [the Dharma] in our daily lives. I hope that everyone will see the importance of benefiting sentient beings, and I hope everyone can benefit from the Dharma. This is what we are hoping for. I hope we can mindfully [put the Dharma into practice] and benefit others. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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