Explanations by Master Cheng-Yan
Subject: Practice This Sutra and Build a Stupa of Treasures (依經起行 為建寶塔)
Date: March.29.2019
Let us mindfully recall this passage from the Chapter on Seeing the Stupa of Treasures. “At that time, before the Buddha, a stupa of seven treasures, 500 yojanas in height and 250 yojanas in length an width, emerged from the ground and stayed in the air. At that time, from the stupa of treasures came a great voice that said in praise, ‘Excellent! Excellent! Sakyamuni, the World-Honored One, can use great impartial wisdom to teach the Bodhisattva Way. The Wondrous Dharma Lotus Flower Sutra that is safeguarded by all Buddhas is what He teaches to the assembly.’”
Everyone should remember this. This helps us clearly understand just how important the Lotus Sutra is within the course of the Buddha’s lifetime. Let us recall that time during the Chapter on Seeing the Stupa of Treasures when the Buddha expounded the Lotus Sutra. Although He was still on “the teaching of the manifest” at that time, we began to see how the Buddha would soon lead us to enter His understanding and views, and that entering His understanding and views certainly requires deep faith and understanding. We must have deep faith and understanding in everyone’s intrinsic nature of True Suchness. [The Buddha] hopes that we all will be able to understand His intent. So, in the Chapter on Seeing the Stupa of Treasures, the Buddha mindfully guides us [to understand]. When the Buddha was expounding the Dharma, Many Treasures Buddha and the stupa of treasures appeared. [The stupa] appeared and emerged from the ground. When the stupa of treasures emerged from the ground, we [explained] this to everyone in great detail. We have listened to so much of the sutra that it should be time for our [nature of] True Suchness to emerge from within. This is an image, a metaphor. If we have deep faith and understanding, naturally, the ground of our minds will begin to open up.
This stupa, the stupa in the ground of our mind, should also emerge at this time. This is how the stupa of seven treasures emerges. How big is it? It is “500 yojanas in height and 250 yojanas in length and width.” During that time, I explained this to you all very clearly. At that time, before the Buddha, the stupa of seven treasures emerged from the ground to abide in empty space. A loud voice came from within the stupa of treasures in praise of Sakyamuni Buddha. The Buddha of the ancient past, Many Treasures Buddha, had vowed that wherever the Lotus Sutra was taught, His stupa of treasures would appear there. This is because when Many Treasures Buddha had attained Buddhahood and was about to enter Parinirvana, He still lacked the sufficient causes and conditions to teach the Lotus Sutra and freely express His original intent.
So, He vowed that wherever the Lotus Sutra was taught, He would go to that place to manifest the stupa as testimony; this stupa would emerge as testimony. This was the past Buddha’s vow regarding the Lotus Sutra, to safeguard the Dharma and bear testimony to it. Every Buddha intends to teach the Lotus Sutra and emphasizes spreading the Lotus Sutra in the world and leading sentient beings to enter the Buddha’s understanding and views. In each person there is a stupa on Vulture Peak, our intrinsic Buddha-nature. It is just that we are lost in confusion and unable to see it clearly. The Buddha’s stupa emerged from the ground for everyone to see and abided in empty space. At this time, a loud voice came forth from within the stupa, constantly exclaiming in praise. This praise and joy was for Sakyamuni Buddha, who was teaching the Lotus Sutra at this time. [Many Treasures] praised Sakyamuni Buddha, saying, “He can use great impartial wisdom to teach the Bodhisattva Way.” The Lotus Sutra [teaches] that Buddha-nature is intrinsic to us all. The Buddha wanted everyone to know that so long as we have deep faith and understanding, we will be able to see our Buddha-nature and understand that everyone can attain Buddhahood. To attain Buddhahood, we must become Bodhisattvas and walk the Bodhisattva-path. This is how it was for the past Buddha and the present Buddha, and it will certainly be true for future Buddhas. We must teach and transform sentient beings by the same principle.
So, He praised Sakyamuni Buddha, saying, “He can use great impartial wisdom to teach the Bodhisattva Way.” This is very important; we must especially remember this.
The past Buddha praised [Sakyamuni] for using impartial great wisdom to teach the Bodhisattva Way. Sakyamuni Buddha was doing this now, practicing the impartial Great Vehicle Dharma, uniting the Great and Small Vehicle [Dharma] to be taught together in the Lotus Sutra. Now, they were at the Vulture Peak Assembly. The four kinds of disciples were all there. So, as long as the good men and good women aspired to listen to the Dharma and had the right capabilities, they were able to listen to the Buddha teach the Dharma at the assembly. The Buddha expounded the Dharma with impartial [wisdom]. This is the Lotus Sutra. The Buddha taught the Dharma with great impartial wisdom.
[This sutra is] “safeguarded by all Buddhas.” When it comes to the Lotus Sutra. Many Treasures Buddha testified that this sutra is Sakyamuni Buddha’s original intent, which He guarded deep within His heart. [Many Treasures] wanted everyone to know that when Sakyamuni Buddha attained Buddhahood, He had originally wanted to teach this sutra. The Buddha had held this sutra in His heart for such a long time, and now He was going to teach it. Only a Buddha can know another Buddha and understand the Buddha’s intentions.
So, the past Buddha understood the present Buddha. The present Buddha spoke of what had long been hidden in His heart, the Great Vehicle Dharma. Now, Many Treasures Buddha told everyone that Sakyamuni Buddha was present teaching great impartial wisdom, the Bodhisattva Way. This is the true Great Vehicle Dharma that Sakyamuni Buddha had long kelp in His heart. This true Great Vehicle Dharma is the Wondrous Dharma Lotus Flower Sutra. This sutra is Sakyamuni Buddha’s heartfelt intent. This is “what He teaches to the assembly.” This is what Many Treasures Buddha said on behalf of Sakyamuni Buddha to demonstrate His sincerity in teaching this sutra.
So, how big was the stupa of Many Treasures Buddha? “500 yojanas in height.” This is an analogy.
500 yojanas in height：The land where unenlightened and noble beings coexist, the Three Realms, is the retribution of unenlightened beings. Thus, this is represented by the 300 yojanas. Those who cultivate the path of skillful means still have ignorance left to eliminate, thus [their land] is called “the land of skillful means with remainder.” This is represented by the 400 yojanas. The unobstructed true reward-land is represented by the 500 yojanas. The place of treasures is near. [This place of treasures] is the ultimate land of eternal calm illumination.
500 yojanas is tall, very tall. It is not only tall; it is also wide. It is very long, tall and broad. This stupa appeared at the Vulture Peak Assembly to represent a state of mind. Everyone knows that Vulture Peak, where the Buddha taught the Lotus Sutra, is not a big area. How could this stupa have emerged from the ground there? It represents a state of mind which we must mindfully seek to experience. The height and width of the stupa is a descriptive [metaphor] that represents “the land where unenlightened and noble beings coexist.”
Unenlightened and noble beings [coexist] within the Three Realms, the desire realm, form realm and formless realm. The Three Realms are “the land where unenlightened an noble beings coexist.” Unenlightened beings are full of the Six Desires. So, there is “the desire realm.” What about the form realm? When spiritual practitioners begin to practice, they seek to eliminate the Six Desires but they still have their own thoughts, the thoughts in their minds, their consciousness and cognition. Their minds are still full of afflictions and ignorance that they have yet to eliminate, and all of these [deviant] thoughts and ideas. Whether or not we act on our greed and desire, they are still in our thoughts. Some spiritual practitioners have eliminated their greed and desire; they do not entertain the desires of unenlightened beings at all. They also know that this world is enshrouded by ignorance; though they work hard at their precipice, they still have their delusions. Affliction, ignorance and delusion still remain.
So, this is all part of the formless realm, and they have yet to attain clear understanding even though they engage in spiritual practice.
To summarize, the Five Destines coexist within the Three Realms. There are many forms of spiritual practice. In this world, everyone must take their own first steps [onto the path]. When the Buddha came to this world, He also began forming aspirations for spiritual practice from the stage of unenlightened beings, eliminating desires and afflictions. He dispelled His ignorance and eliminated His delusions one by one, constantly working hard at His spiritual practice. Every time He came to this world, He never strayed from the course of practice on the Bodhisattva-path. So, in this “retribution of the Three Realms,” He still kelp coming and going like this. The Jataka Sutra [recounts] the Buddha’s many lifetimes of karmic causes and conditions, karmic effects and retributions. This is [described] in many Buddhist sutras, more than we are able to read. This is because the Buddha taught the Dharma endlessly, and these teachings all took place within the Three Realms. The teaching of “the law of karma” is like this. There is so much to teach. This brings us to “the land of skillful means with remainder.” In the course of spiritual practice, we repeatedly return to “the land of skillful means with remainder.” We still have yet to eliminate our afflictions, ignorance and delusions. In our course of spiritual practice, we kept returning to skillful means. How do we teach others? How do we engage in spiritual practice? how do we eliminate our afflictions? How do we return to this world to transform sentient beings? This is all happens within the “land of skillful means with remainder.” In this land with remainder, there is a path before us that we must walk. We must also continue to advance in the Bodhisattva-practice of the Six Paramitas. So, “Those who cultivate the path of skillful means still have ignorance left to eliminate, thus [their land] is called the land of skillful means with remainder.”
They work to transform sentient beings while also working hard at their own spiritual practice. this is the course that we all must follow in our spiritual practice, always returning to the world to engage in constant spiritual practice. so, we often say that among people, “afflictions are Bodhi”. We must make the most of our time. This means we must work very hard.
So, the Three Realms are represented by “the 300 yojanas”. “The land of skillful means with remainder, is represented by “the 400 yojanas”. The 400 yojanas represent taking a step beyond the Three Realms. As we take the next step, we enter the “land of skillful means with remainder”. As we keep coming back [to this world], [we vow], “I am willing to go among people. I will remain undefiled by them. When I leave, I will come back again”. This is “the land of skillful means with remainder”. As we engage in spiritual practice, we also continue to eliminate our afflictions. There is still room for us [to improve], thus it is called [the land] “with remainder”. This is represented by “the 400 yojanas”. So, “the unobstructed true reward-land” is represented by “the 500 yojanas”.
The [metaphor of] “500 yojanas” is found in the Chapter on the Parable of the Conjured City, which says “the place of treasures is close by”. However, we must travers many dangerous paths to reach it. If we are not careful as we come and go from “the land of skillful means with remainder”, with a single discursive thought, we will wind up wandering the Three Realms again. It is not easy to leave the Three Realms to reach “the land of skillful means with remainder”. We know that we must continue to go among people. But as we go among them, the slightest mistake can bring more afflictions and ignorance upon us and create more karmic forces, and we will have to go back again.
So, we must constantly engage in spiritual practice and press forward diligently. In the chapter on the Parable of the Conjured City, [it mentioned] how we have traversed so many treacherous paths. We should all still remember this. We have traversed these treacherous paths. Now, we continue on to see the conjured city. There is a city up ahead. We are almost at the place where we can rest. We will stop there. Once we stop, we all can regain our strength. We’re not there yet. Just a little bit further; the place of treasures is close by. The true path lies before us. This is “the unobstructed true reward-land”. The place of treasures is near; this is the ultimate land of eternal calm illumination.
In the ultimate land of eternal calm illumination, we become “tranquil and clear, with vows as vast as the universe”. Everyone should remember this passage from the Sutra of Infinite Meanings. The realm spoken of in that sutra passage is the place we must take refuge in. This is “the unobstructed true reward-land”, this state of tranquility and clarity. In this pure and undefiled state of mind, we must come to a clear understanding. The Lotus Sutra is so long. There are 28 chapters in total we are going through it chapter by chapter. We must recall our memories of each passage and reflect upon the spiritual landscape that we have traversed. Whether it is the Chapter on the Conjured City or the Chapter on Seeing the Stupas of Treasures, they are all very important to us.
When it comes to these sutra passages, we must keep seeking to understand them and make the connections between them.
In the previous sutra passage, [the Buddha] said, “Ajita, these good men and good women do not need to additionally erect stupas or temples for me, nor build monasteries, nor make the Four Offerings to the Sangha”.
[The Buddha] said, “There is no need to build stupas or temples for me or make any kind of offerings”. Why? “Why is this so? These good men and good women who accept, uphold, read and recite this sutra have already erected stupas, built monasteries and made offerings to the Sangha.
As long as everyone accepts, upholds, reads and recites this sutra, they have already built a stupa for me. They have also already given me and the Sangha a safe abode and have made offerings to the Sangha. This is the greatest offering, the offering of ‘conduct’”. Because at the Lotus Dharma-assembly, all the four kinds of disciples were present, the Buddha thus spoke these words. “Your faith in me is not just a matter of making offerings to the Buddha and the Sangha. Your faith in me is a matter of seeking to understand and accept the Dharma. Once you accept it, you must spread the word. We need people to spread and teach the Dharma. To take the Dharma to heart, you must have faith and understanding. By being able to spread and teach the Dharma, you are making offerings to the Buddha-Dharma. The Buddha-Dharma is in this world. The Buddha-Dharma is the Buddha’s wisdom-life. It enables everyone to awaken to this wisdom and nourish their wisdom-life. So, this is the greatest offering. This is nourishment for your wisdom-life”. The Dharma nourishes our wisdom-life. The Dharma must be spread. We must do more than make [material] offerings. We have a tangible body, a physical life, but our wisdom-life is most important. So, our wisdom-life is everlasting. We all must revere, accept and uphold the Dharma. By listening to it, teaching it and spreading it, we are uphold the Dharma. This is very important. It is more important than any material offerings.
So, the Lotus Sutra is the Buddha’s entire body, the Buddha’s wisdom-life. So, we all must place great important upon this sutra; even Many Treasures Buddha came to testify to it. The ancient Buddha came to testify for the present Buddha. So, for us today, we should listen to, respect and uphold the Dharma. This is very important.
Let us look at the next sutra passage. We must be very mindful. So long as we earnestly uphold [the Dharma], there is no need to make the Four Offerings, especially building stupas or temples. There is no need for any of this or any other kind of [material] offering. It is our sincere reverence [for the Dharma] that is most important.
In the next sutra passage, [the Buddha] says, “It is as though they have erected a stupa of seven treasures for the Buddha’s sariras. Tall and wide, it tapers gradually all the way up to Braham Heaven. Many banners, canopies and precious bells are hung upon it. There are flowers, incense, strings of jewels, scented powders, fragrant oils and burning incense”.
We must mindfully seek to comprehend this passage. [The Buddha] said that those who accept, uphold, read and recite this sutra have already built a stupa. Their merits are equivalent to the merits of building a stupa or a monastery. [The Buddha] said, “It is as though they have erected a stupa of seven treasures for the Buddha’s sariras”.
It is as though they have erected a stupa of seven treasures for the Buddha’s sariras: This sutra is the Dharmakaya, which is referred to as the Buddha’s sariras. They practice according to this sutra and cultivate the Seven Excellences. This is using the Seven Treasures to build a stupa for His sariras.
“The sutra is the Dharmakaya, which is referred to as the Buddha’s sariras. It is as though they have erected a stupa of seven treasures for the Buddha’s sariras”. They are all reverently upholding this sutra. To reverently uphold [the sutra] is equivalent to building a stupa for the Buddha’s Dharmakaya. We must respect this sutra. we must mindfully accept this sutra’s principles. Once we accept them, we must put the meaning of this sutra into action, and we must also teach this sutra to everyone. Teaching the sutra and teaching people how to follow it, explaining the sutra to everyone, is truly building a stupa, building a stupa for the Buddha’s Dharmakaya and wisdom-life. For the Buddha’s sariras, we have already built [a stupa]. By accepting, understanding and practicing the Buddha-Dharma, we actualize its principles in worldly matters. By turning worldly matters into principles, we are building a true stupa, a stupa for the sariras of the Buddha’s Dharmakaya. The Dharma in this sutra is the Buddha’s Dharmakaya, the Buddha’s wisdom-life. In all that we do, we must never deviate from this principle. A few days ago, I was talking about how we come to understand the principles through matters. Once we do something, we must reflect upon it. Is this what the Dharma teaches us to do? Is this the right way to do it? Following the principles is the right way to do things. This is the Buddha’s Dharmakaya. We keep spreading the Buddha’s Dharmakaya in the world. This is the Buddha’s intent.
Many treasures Buddha came to testify that all sentient beings are equal, and that everyone can attain Buddhahood. However, we all must walk the Bodhisattva-path in this world. This is what everyone must go through. So, when we practice this sutra everywhere and apply this sutra’s teachings in our lives, the stupa of treasures will be everywhere; this stupa for the Buddha’s sariras. We really clearly comprehend this principle. So, we must “practice according to this sutra”. Practicing according to this sutra means “cultivating the Seven Excellences”. The methods we use to go among people and handle worldly matters must be in accordance with these principles. We know that when we handle worldly matters according to the principle, we will have no regrets; with a clear conscience, we will feel free and at ease.
Of course, we must engage in spiritual practice by cultivating the Seven Excellences. When we take it all in, we will reflect on everything and think, “Was this the right path to take?” If it was the right path, we will feel joyful and at ease. This is because we [practice] excellence. “This is using the Seven Treasures to build a stupa for His sariras.” This excellence is likened to the Seven Treasures. We use these seven virtuous teachings to learn to uphold the Dharma and how to serve others in this world. By putting these teachings into practice, we learn how to teach, how to speak and how to act. By doing this, we have already built a stupa for the Buddha’s sariras; we have already built it. This is something we need to understand clearly. So, [the Buddha] says, “It is as though they have erected a stupa of seven treasures for the Buddha’s sariras.
It is as though they have: This indicates that they have erected stupas in offering to His sariras. Just by upholding and reciting this sutra, they have made all kings of offerings throughout infinite kalpas.
“It is as though” they have already built it. There is no need to do anything more. As long as we take the Dharma to heart and actualize it in this world, as long as we put it into practice and come to understand the principles by handling matters, we have already done this. It will be “as though” we have already built [a stupa]. [The Buddha] has already made it clear to us that this king of practice is already an offering.
So, we must uphold, read and recite [the sutra]. We must always hold this sutra in our hearts. The direction of our spiritual practice must follow the principles of the Lotus Sutra. So, we must [remember] its ideas and words and constantly reflect on them and uphold them. This is to keep us from forgetting them. As we do this, we must reflect upon ourselves. “Oh, I have done this!” This is akin to reciting the sutra. So, we must not deviate from its teachings. “They have made all kinds of offerings throughout infinite kalpas.” For such a long time, throughout our past, present and future, we must always maintain this aspiration. This is the path we took in the past, and we continue to walk it in this lifetime. Now, we have accepted once again the direction of this Lotus Sutra. We must form aspirations and make vows for the distant future. We will always pass down the Lotus Sutra on and on like this. This is what the Buddha taught us. We must seek to understand this, and we must also put it into practice. “Tall and wide, it tapers gradually all the way up to Brahma Heaven.”
Tall and wide, it tapers gradually all the way up to Brahma Heaven: It extends throughout the Three Periods of time, thus it is called tall. It pervades all ten directions, thus it is called wide. The wider [the base], the taller [it reaches], and the more pure it is, the more wondrous, thus it says that it tapers gradually. When we reach our ultimate, true nature and the pure and wondrous principles, we will reach all the way up to Brahma Heaven.
This is how stupas are, with a wide base, tapering higher and higher. This is how stupas are built, tapering ever upward. So, when we begin to engage in spiritual practice, we must rely on a lot of teachings to understand things. It keeps extending higher and higher, “all the way up to Brahma Heaven”. It has already reached Brahma Heaven. Brahma Heaven is pure; we must uphold the precepts. the precepts, Samadhi and wisdom are all pure. This brings us back to what we just said about 500 yojanas. The “500 yojanas” represent how the place of treasure is close by. We start with the Three Realms, then continue on to the land of skillful means with remainder, then on to the unobstructed true reward-land, which is also. We must draw nearer and nearer to Brahma Heaven, which is complete purity. But even in Brahma Heaven, there is still some ignorance that has yet to be eliminated. So, we must remember from the Chapter on the Parable of the Conjured City that during the era of Great Unhindered Buddha, many beings from Brahma Heaven came to beg the Buddha to teach the Dharma because there were still some things that they did not understand. Only the Lotus Sutra could perfect them. The perfect teachings are like this. They help us understand that as this stupa reaches ever upward, we must advance in our spiritual practice. Then, the place of treasure will be near.
“It extends throughout the Three Periods of time,” “thus it is called tall”. The Three Periods are the past, present and future. Our present still has a future. Our present also has a past. We continue on like this in an unbroken sequence. This stupa is “tall”. It reaches higher and higher. Its base grows wider and wider, and its top keeps reaching higher and higher. Thus, “it pervades the ten directions”. Its wide base pervades the ten directions, so it is very broad. Thus, it is called “wide”. It extends throughout the ten directions. Hence, “the wider [the base], the taller [it reaches]”. It must first have a wide base before it can become taller. We absolutely must establish a good foundation in our spiritual practice. “The more pure it is, the more wondrous”. The more diligent we are, the more pure we become. The deeper we go, the more we will understand. The world will become more and more wondrous. The Dharma will reach farther and wider. Thus, “it tapers gradually.” Because it is so broad, starting from the base, it tapers as it teaches upward. So, its “purity” is very wondrous; “The more pure it is, the more wondrous”. We all should be able to understand this clearly.
So, “our ultimate, true nature” is already supreme and unsurpassed. This intrinsic true nature is continuously emerging. Our intrinsic nature of True Suchness is very natural. It is innate. It is just that it is enshrouded in ignorance. So, our intrinsic nature has been with us all since Beginningless Time. This intrinsic true nature, which is also innate enlightenment, is within everyone. These are “the pure and wondrous principles” that “reach all the way to Brahma Heaven”. Only those who engage in pure practices are able to reach Brahma Heaven. So, our minds must be without hindrances. Our hearts must be very pure. The Dharma is just this simple; it is very pure. When we accept the Dharma with a sincere and earnest mind, implementing it in this world, our minds will not be defiled. “Many banners, canopies and precious bells are hung upon it”.
Many banners, canopies and precious bells are hung upon it: Banners inspire us. Canopies cover and protect us. Precious bells are non-sentient objects that teach the Dharma.
[The Buddha] not only describes this stupa’s width, size and height, but also how banners and canopies are hung upon it to create a very majestic atmosphere. This makes [the stupas] very noticeable so that people very far away can see it. So, these banners “inspire” us. The wind blows, and the banners flap. It is very eye-catching. People are able to see it from very far away. This is how it is decorated. It is decorated so that people will see it.
The Buddha-Dharma is like this. We must invite people to come and understand, to come and listen, to come learn and engage in spiritual practice. This is like a very high place marked with banners for people to see. There are even “canopies to cover and protect us”. This stupa of treasures extends ever upward, but there still needs to be a roof on top. This roof is also covered [with canopies] to give us shelter. “Precious bells are non-sentient objects that teach the Dharma”. Rather than using our words to teach the Dharma, we can use decorations. We can also use these bells and hang them from the stupa on every corner. In every direction and every corner, there are bells hanging. The bells will ring. When the wind blows, the clapper in the bell makes a wondrous tinkling sound. The wind blows and the sound of bells will reach the ears of many people who will look in that direction and then see the stupa of treasures. It is the same principle. This is a metaphor.
In the world, this is how stupas are built. The foundation of the stupa must be very stable and very broad. The stupa continues to extend upwards. Every corner of the stupa must have a bell hanging on it. I do not know how people build stupas now, but before, a bell had to be hung from each corner.
So, there are also “flowers, incense” and “strings of jewels”. “Flowers” represent “thoughts of goodness”. “Incense” represents “excellence in virtue”. “Strings of jewels” are very magnificent decorations that make their surroundings majestic. They represent how we must wear “the clothing of patience”. There are so many things where we cannot do anything about them except be patient. These things happen so often. In a word, we must be mindful. So, we need these “scented powders, fragrant oils and burning incense”. These are fragrances. The prior [decorations] were for our eyes to see, for our body to sense. Now, what we should [sense] is these fragrances that come from our surroundings. So, there are “scented powders, fragrant oils and burning incense”.
Scented powders and fragrant oils: These are rubbed on the body to cleanse it of filth and eliminate our fiery afflictions. Burning incense: This drives away mosquitoes and dispels unwholesome energy. With right faith, right mindfulness, diligence and calm contemplation, the merits and virtues we cultivate will permeate everywhere.
“Scented powders and fragrant oils” represent “cleansing [the body] of filth”. Some fragrances come in the form of powder, while some come in the form of ointment. These are all rubbed on the body so that we can experience their fragrance. These scented [powders and oils] represent the cleansing of filth. So, their fragrance makes everyone feel very pure and pleasant. The burning of incense drives away mosquitos and also dispels evil energy. In the past, people said that agarwood, sandalwood and other scented woods can calm the mind, guiding us toward right mindfulness, “right faith, diligence and calm contemplation.” This means we must discipline our body and mind. This is just like burning incense. Incense can be used to repel mosquitos and so on. When mosquitos smell it, they do not like the scent and fly away. When we [smell it], our mind will naturally calm down. When our mind calms down, this is “right faith and right mindfulness.” We have right faith and right mindfulness. Also, to keep our body and mind focused on diligent practice, we must work hard to contemplate the worldly and world-transcending principles and put them into practice in this world. This means “the merits and virtues we cultivate will permeate everywhere.” We must be permeated [by the Dharma]. Once this incense is lit, its fragrance will not just reach us; it will reach everyone. Wherever people are, this fragrance will spread out to them. How far this fragrance reaches depends on us; it will reach as far as we spread it. So, we have these “scented powders, fragrant oils and burning incense.” These things [create] our atmosphere here and [influence] our state of mind, so we must be very mindful.
Everyone, the power of love always comes from the heart. How does [this love] inspire our thinking? How do we get our line of thinking to converge with the path? When our line of thinking converges with the path, we must enter onto this right path. So, we must “follow the path to rectify ourselves.” Since we are walking this path, we must constantly look back on its scenery. We must constantly look back on [ourselves]. We must look back and reflect on ourselves, examining the path we have walked. Is this the right way to walk this path? Are we remembering its scenery? We must continue walking forward on the path. So long as we have not gone astray in the past and are not going the wrong way in the present, we will walk the right path in the future. Our place of refuge is very near. Our mind’s place of refuge is amidst the Buddha’s understanding and views. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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