Explanations by Master Cheng-Yan
Subject: Practicing the Seven Excellences (修七善法 建七寶塔)
Date: March.30.2019
“Through [the Lotus Sutra’s] excellence in the beginning, middle and end, people attain the benefits of the Dharma in accordance with their capabilities. This is known as ‘excellence in timing.’ The Dharma that the Lotus Sutra teaches is deep and far-reaching in meaning. With skillful and wondrous language, [it reveals] the essence of the Dharma and the principles of the perfect teachings of the complete meaning. It directly teaches the Dharma of the Bodhisattva-path. During the first period of teachings, upon attaining Buddhahood, the Buddha taught the Agama and other Small Vehicle teachings. During His second period of teachings, the Buddha went on to teach that all phenomena are empty. This included the many Prajna sutras. During His third period of teachings, the Buddha taught the Great Vehicle’s true Dharma of the Bodhisattva Way.”
We should all understand very clearly that, [to give] all His life’s teachings, the Buddha spent His entire lifetime after coming to this world to teach the Dharma. He taught in three periods, according to sentient beings’ capabilities. [His teachings] are divided into “excellence in the beginning, middle and end.” The teachings He gave are complete, and all sentient beings benefit from them, so they are called the teachings of the beginning, middle and end. They are also called “excellence in the beginning, middle and end,” because He gave three periods of teachings according to sentient beings’ capabilities. The capabilities of all sentient beings differ.
In the past, we have often discussed how, in the beginning period, when the Buddha attained Buddhahood, He discovered that everyone intrinsically has the Buddha-nature. He hoped to be able to tell everyone, “You are all just like me. I have attained Buddhahood; I have awakened because of my intrinsic enlightened nature. I am not the only one with this awakened nature. Everyone intrinsically has this awakened nature.” He wanted everyone to understand that we can all attain Buddhahood and reach the state of the Buddha, which is one with all things in the world.
To be one with all things in the world is a state of mind that is opened broadly; it is the peace and freedom of becoming awakened. Sentient beings’ afflictions are serious, and their suffering is unbearable. [The Buddha] hopes everyone will be liberated and that everyone will comprehend and awaken to their intrinsic Buddha-nature. But looking more closely, how could this be? Sentient beings’ capabilities are so varied and unequal. He wanted to tell them [the truth], but would they really understand? Through contemplation, [He knew] He had to teach according to sentient beings’ capabilities. In the beginning, the Buddha chose to teach the Dharma according to sentient beings’ capabilities, giving teachings according to their capacities. So, since He accorded to their capabilities, as soon as they heard [Him teach], they were able to understand that “There is suffering!”
Life is suffering. Thus He started [teaching] the Four Noble Truths, helping everyone attain this understanding. At the very beginning, Ajnata Kaundinya and the others formed the aspiration to engage in spiritual practice, to likewise seek the true principles. So, for those who had the aspiration to pursue the true principles, the Buddha also helped them understand, “There is suffering.” This was the first teaching He gave, beginning with suffering, causation, cessation and the Path. He began with the Four Noble Truths and the five [disciples] listened and understood. But this was also not easy; in that place, He had to turn the Dharma Wheel three times. [He taught] these five the Four Noble Truths three times.
Thus, [the Buddha] was able to analyze what sentient beings’ capabilities were like. These five [disciples], including Ajnata Kaundinya had come out from the palace and followed after Prince [Siddhartha]. They had intended to urge Him to return to the palace, but seeing the prince’s firm resolve to practice, they also formed aspirations and followed Him. Clearly, this group had great knowledge and [possessed] similar capabilities too. They were only five of them, and they shared the same sincere wish to seek [truth]. The Buddha taught them the Four Noble Truths. Out of these five, at the beginning, only one of these five, Ajnata Kaundinya, was able to comprehend and awaken. The others were still not very clear.
The Buddha turned [the Dharma-wheel] once more, and then He turned it again; [only then] did all five completely understand. Life is indeed “suffering,” which is “caused” [by an accumulation of karma]. [Our negative karma] accumulates until we cannot bear it. [Because] it truly is unbearable, we should want it to “cease”. So, in order [to reach] cessation, we must all earnestly engage in spiritual practice. This is why we must mindfully practice “the Path.” These are [the truths of] suffering, causation, cessation and the Path. We must understand and be mindful of them. This path [goes in] the direction of liberation from this painful cyclic existence. Samsara [is full of] unbearable suffering, to say nothing of aging, illness and death. This is the suffering of life, aging, illness and death. How much suffering is there during this time? [We experience] suffering of mental afflictions, suffering due to lack] of necessities], suffering due to greed, anger and ignorance in our hearts and other sufferings. Alas, there is so much suffering. So, we must wholeheartedly seek liberation. Because of this, we begin to earnestly seek to engage in spiritual practice. This is how the Sangha came to be. Once the Sangha had formed, they set off to go among people and transform sentient beings. In this way, Heaters wanted to pursue the Buddha’s teachings in order to deeply comprehend them and engage in spiritual practice. So, the Sangha’s numbers began to increase as they started to go out into society. Everyone had different capabilities. Some wholeheartedly practice the path. Others, since the Buddha wanted them to create to conditions for transforming people, would go among people. As they went among people, people’s capabilities differed greatly.
However, the Buddha used His wisdom to teach according to their abilities. Everyone how encountered the Buddha-Dharma was able to open their minds and understand because the Buddha taught the Dharma according to what people could accept. Depending on their capabilities, the Buddha taught them the Dharma accordingly. Thus, everyone faithfully accepted and practiced. By teaching according to capabilities, everyone could faithfully accept and practice. [Because] everyone benefited from the Dharma, this is known as “excellence in timing.” [The way that] the Buddha made use of time and taught according to capabilities is known as “excellence in timing.” So, this was [His] “excellence in the beginning.” “The Dharma that the Lotus Sutra teaches is deep and far-reaching in meaning. With skillful and wondrous language, [it reveals] the essence of the Dharma.” This is the Lotus Sutra. In the beginning period, the Buddha gave the Agama teachings, in the middle period, He gave the Prajna teachings and in the end, He gave the Lotus teachings.
Thus, the Buddha taught according to people’s capabilities, teaching the Dharma all along the way. When He came to the Lotus Sutra, He brought all [the teachings] together and refined the essence of the Dharma. So, the Lotus Sutra is the “Dharma that is deep and far-reaching in meaning.” As He started teaching, [the Buddha] went from the Four Noble Truths and the Twelve Links to the Six Paramitas, continuing in this way. He taught “existence,” the law of karma and so on, until [it was time] to begin [a new] teaching. Sentient beings could not just cling to existence. The time had come to begin the Vaipulya and Prajna [teachings], to begin breaking sentient beings’ attachments. So, He taught [the principle of] “emptiness.” He began by telling everyone they must not be attached to “existence.” All people, matters and things, everything is ultimately empty.
He moved away from existence to teach about emptiness in order to break sentient beings’ attachments. But when people moved toward the Prajna teachings, they naturally went to the other [extreme] of clinging to emptiness. So, He broke from “emptiness” and “existence,” bringing them together by teaching the Middle Way. The Middle Way is the Lotus Sutra.
For a while, we talked about how, to reach the other shore, the boat cannot veer to the left or right. If it gets too close and scrapes either side, we will be unable to go forward. The boat must continue traveling in the middle. Only in the middle of the river can the boat avoid dangers on either side. So, we must travel forward in the middle to be able to reach the other shore. The Lotus Sutra talks about the Middle Way. So, its Dharma is wondrous and profound in meaning. It talks about “existence” and how in the midst of “existence” there is “emptiness.” In talking about “emptiness,” within this, there is wondrous existence. He taught both emptiness and existence to explain the wondrous existence within true emptiness. This is how the Buddha used His wisdom. He used provisional skillful means to teach the Dharma, but did not lose the true principles. He taught all the excellences of the Dharma in the beginning, middle and ending periods. In the end, He taught the Lotus Sutra; this was His true intent. What the Buddha safeguarded in His heart was the Lotus Sutra. “With skillful and wondrous language, [it reveals] the essence of the Dharma.” The essence of the Dharma is [contained in] the perfect teachings.
That is, “the perfect teachings of the complete meaning.” This “complete meaning” is a very clear principle. [It is not biased] toward emptiness or existence. Here, emptiness and existence give way to the Dharma’s essence of the Middle Way. This teaches us how to return to our intrinsic awakened [state], this truly wondrous principle. We must mindfully seek to comprehend this.
So, the Buddha gave “three periods of teachings.” But His teachings from all these three periods, as we have mentioned, [were encompassed in] the Lotus Sutra, [which is] satires of the Buddha’s entire body. The place where the Lotus Sutra was [taught] is where the stupa of treasures appeared. This also tells us that, if in our hearts we accept, believe and understand the Lotus Sutra, if we deeply comprehend, apply and understand its principles, then in our hearts we will naturally have a Vulture Peak stupa. Within this Vulture Peak stupa, our minds will be replete with this Dharma. This is way, in the sutra, we often see that the stupa of seven treasures is mentioned. This stupa was built from the Seven Treasures. What are the Seven Treasures? When we practice the Seven Excellences, these are the Seven Treasures. This is the teaching of the Seven Excellences. We need to know what the Seven Excellences are.
Practicing the Seven Excellences is like building a stupa of seven treasures. 1. Excellence in timing. 2. Excellence in meaning. 3. Excellence in language. 4. Exclusivity. 5. Completeness. 6. Purity and gentleness. 7. Purifying practices.
In the process of our spiritual practice, first is excellence in timing, which [refers to] “attaining Buddhahood”.
The first of the Seven Excellences is excellence in timing: After attaining Buddhahood, the Buddha taught in three periods, beginning, middle and end, in accordance with capabilities.
The Buddha’s first enlightened thought [came] after attaining Buddhahood, when His mind merged with the universe. In this initial moment of enlightenment, [in] this initial awakening, His mind was open and spacious. His mind was in Samadhi and in the midst of skillful contemplation. This is Samadhi that we often mention. He entered Samadhi and became enlightened. This state of enlightenment was completely broad and open; the Avatamsaka state appeared before Him. He taught the Dharma in [this state of] Samadhi. Of course, this Avatamsaka state was not one that [ordinary] people can awaken to. The Buddha’s mind entered the Avatamsaka state and became one with the universe. The principles were completely established within His mind, so His wisdom was greatly broadened.
After experiencing this state, He comprehended that, “All beings possess the Buddha’s nature of wisdom”. Joyful, He wanted to share this news and help everyone understand it? But what could He do? The Buddha used His wisdom to analyze [people’s capabilities] as we mentioned earlier. He needed to find a way for the Buddha-Dharma to transform and enter the minds of sentient beings so everyone could gradually be able to comprehend the Buddha’s state of mind. Everyone possesses the state of the Buddha’s mind. Everyone has it, but [He could not] use only one method to spread the Dharma and transform sentient beings; [this] was something to contemplate. So, “after attaining Buddhahood” and beginning to walk this path, how could He open this path [to others]? It was “after attaining Buddhahood” that He began to separate [the Dharma] into sections. There are beginning, middle and great capabilities.
So, He taught according to these capabilities. Thus, [His teachings] were grouped into “three periods”. He gave the teachings in three periods. So, He “taught in accordance with capabilities”. It was after He attained Buddhahood that He “taught in accordance with capabilities”, meaning first, He adapted to people’s abilities.
And the second [excellence]? The second excellence is the “[excellence of] the meaning of the Buddha-Dharma [which] has profound benefits”.
This [refers to], during the Buddha’s lifetime, how He hoped that those who came later would all be able to spread the Dharma for a long time. By passing it down like this, they would benefit from learning how to [apply] the worldly teachings to transcend this world. This is the Buddha’s excellence in the first and second periods [of teachings]. He wished to find ways to help everyone, step by step, to enter the path. This is also how we [teach the Dharma] today. It is the same principle. We begin by analyzing capabilities and [choosing] what method to use to help sentient beings comprehend and be able [to understand] worldly matters. [Then], we must identify the time periods and [learn how to apply them] in our daily living by going among people. [Thus, we learn how to] go among people and take on the responsibility of serving them. We must approach this step by step [according to] each time period to enable them to [properly] comprehend people, matters and things.
So, the third is “excellence in language”. This is about our speech. Now, we know the Dharma, and we act on our understanding of it. So, by observing others’ capabilities, we will learn how to speak to each person. “[The Buddha] can reveal the right meaning “according to the local language”. Different people have different customs. In Taiwan alone, the Hoklo and Hakka people have different dialects. There are moreover aboriginals who are also Taiwanese. They also have their own tribal languages. Not only do they have different languages, their ways of living and culture differ too, all of which go along with their languages. But to express [the Dharma] in a suitable way to draw them closer to the true principles, to transform people [like this] requires us to use language [they can understand].
The fourth is “excellence in exclusivity”, meaning “He only teaches people without remainder”.
The [Great Vehicle] Dharma is only for those with fairly high capabilities. For some people, we cannot simply teach them about the law of karma, so we just teach them to do good deeds, hoping that they will [eventually] accept more. For people with attachments, we need to find a way to break them away from their attachments so they can willingly accept [the Dharma]. This requires a special kind of method.
The fifth is “completeness”. “Completeness” means that “everything the Buddha teaches, whether it is one sutra or one verse, is replete with all teachings and complete. It does not require other sutras to complete it”.
This refers to the Dharma, the Great Vehicle Dharma. Here, we begin entering the Great Vehicle Dharma, which is replete [with all teachings]. Whether it is the principles of matters, objects or people, or simply a bias toward their own ways, for people like these, we must find a method to treat all of them. What this requires is very complete [teachings]. They must be replete in both emptiness and existence. Everything the Buddha has said, every sutra, every verse, be it in prose or verse form, is all Dharma; it is all replete in the Dharma. After we have discussed the long-form prose, why do we move on to the repeated verse? Because the sutra’s subtle meaning is profound, it may not be clear if we only listen to it once. So, [the Buddha] taught the repeated verse. Or for some people, only through shorter verses and other [different] methods can the Dharma fully enter their minds. There are all kinds of teachings according to people’s capabilities so everyone can accept it. In the end, it is complete. This entire sutra is complete.
Everything within the Lotus Sutra is complete. Some is about the past, some about the present and some is about the future. Now is the time when we must enter into the Buddha’s understanding and views and pass it on into the future. Then this Lotus Sutra will be very complete.
Next, the sixth [excellence] is “purity and gentleness”. Since this teaching is so complete, how can we help everyone to accept [the teachings] of emptiness, existence and Middle Way? What kind of method should we use?
The sixth is “purity and gentleness”. “Purity” means our speech is pure, and “gentleness” means the meaning is precise.
We must use very clear principles when speaking with people. With precise principles and gentle language, this is how we should [approach] sentient beings.
Seventh is “purifying practices”. The seventh of the Seven Excellences is purifying practices: The purifying practices take their name from Nirvana. This path can lead to Nirvana, thus it is called “purifying practices”.
To teach the Dharma, we must practice purity; we must practice rectifying our bodies and minds. The Lotus Sutra is the great, direct Bodhi[-path]. When we began this sutra, we kept talking about the “great, direct Bodhi[-path]”. Our path is simple and [straightforward]; this path is absolutely simple and pure. We must adjust ourselves to be gentle and pure. It is only with pure hearts that we can follow it. When we have purified our hearts, our mental state will no longer [rise and fall], and we will not focus on gains and losses. We will be single-minded in our resolve to use the True Dharma to transform the minds of sentient beings. So, when it comes to entering Nirvana, death is not what we refer to as Nirvana. Nirvana means [completely] purifying our minds so that they no longer rise and fall but instead are in perfect harmony. This is “great Nirvana”. It means being tranquil and clear. This tranquility and clarity, the Dharma of non-arising and non-ceasing, is the path.
“This path can lead to Nirvana, thus it is called purifying practices”. This is the purest of all Dharma. So, we must all work hard to comprehend how we can make our minds become completely pure, pure minds that speak pure Dharma. Once we all accept this purity [in our minds], we can use it to eliminate afflictions. Sentient beings are afflicted and ignorant, which is what makes us suffer so much. But if we reflect on this, isn’t it very simple? The great, direct Bodhi[-path] is the path of the true principles. The scenery on this path is spectacular, just as it is [described] in the Lotus Sutra.
Thus, since he Lotus Sutra is the sariras of the Buddha’s entire body, and the scenery of [His] sariras [represents] the Seven Excellences, these Seven Excellences together form the stupa of seven treasures. Our Seven Excellences [come from] the Buddha’s teachings of His entire lifetime. There were the Three Periods and the Seven Excellent Practices. This was how [He taught] throughout [His life]. So, if we are able to be mindful and focus on the Bodhi-path, we will thus build a stupa of seven treasures [for our minds].
So, in the previous sutra passage it 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 Brahma 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”.
The stupa of seven treasures was erected with the Buddha’s sariras so that we can make offerings to [them]. It is for us to make offerings to His sariras. In the previous sutra passage, [It says] we must “carry [Him] atop [our] heads, carry all Dharma on our heads” So, for us, all Dharma is the Dharma of the Buddha’s entire body, which is the Lotus Sutra. The Lotus Sutra is the Buddha’s entire body. It is the sariras of the Buddha’s entire body. If we want to make offerings to [His] sarira, we can only do this by putting [the Dharma] into action and learning the Buddha’s path. In this way, we continuously learn by making offerings conduct. This [requires] faith and understanding. This is entering the Buddha’s understanding and views. Only with faith and understanding can we enter the Buddha’s understanding and views. Once we can comprehend these principles, we will already be gradually moving in [the right] direction.
So, the following sutra passage says, ”There are many drums, musical instruments, pipes, flutes, harps and all kinds of dances and performances. With wondrous voices, they sing and chant in praise. It is as though they have made these offerings throughout counties trillions of kalpas.”
Previously, the stupa of seven treasures was already erected. The stupa of seven treasures was built with the Buddha’s sariras. We should remember that “the Buddha’s sariras” means this stupa was built with the Buddha-Dharma. Clearly, this sarira is the Lotus Sutra. The Lotus Sutra teaches us how to walk the Bodhisattva-path. Its method for walking the Bodhisattva path is to go among people and transform sentient beings. With this [practice] as the foundation, this stupa goes gradually higher in this way. It keeps rising all the way to Brahma Heaven, which is very pure, all the way to [the state of] purifying virtue which is pure and undefiled. There are “many drums [and] musical instruments”. Once the stupa has been built, the [music] beings, meaning the form of this structure is complete. We used the Seven Treasure to build this stupa, and now the [music] begins; the sound of “many drums and musical instruments” begin to emerge. These musical instruments [include] “pipes, flutes and harps” and all kinds of [instruments]. With music, there is also dancing. There are people dancing and their form brings joy to everyone. There are the sounds of musical instruments, singing and so forth, and there is praise. It is with these sounds that “throughout countless trillions of kalpas these offerings [are made]”.
There are many, many wondrous sounds throughout the tangible form [of this stupa], with songs of His merits and praises for His virtues. The Buddha’s virtues are very great, which is what makes [His] Dharma so complete. The Buddha’s virtues are already extolled by all. So, in this place, it says there are many drums, musical instruments, pipes, flutes and harps, which “play joyous music constantly throughout the day and night”.
There are many drums, musical instruments, pipes, flutes and harps: They play joyous music constantly throughout the day and night. Their bodies are the musical instruments and their speech is the music. They please the ears and soothe the minds of their listeners.
This expresses how our bodies are like musical instruments. Our bodies are like musical instruments, [praising the Buddha] with our every action, with all organs of our bodies and every movement. See, whether we are playing the pipes or drums, all of the various musical instruments require us to use our bodies to bring forth the sound of these instruments. Whether we are blowing or strumming and so on, we cause these instruments to produce sound. This shows how all the sounds and forms our bodies create are [produced] with our human bodies. Dancing is also done with our bodies. This is what we have often talked about, that our disposition, demeanor and so on are all part of the scene. There are instruments and music, musicians and people singing, and there are all kinds of dancing. Thus, life is like a stage, and our bodies and what we create [set the scene]. So, “Their bodies are the musical instruments, and their speech is the music”. When we speak, it is like music. Everyone’s voice has a tone. There are eight tones. In our studies, we all have to learn the eight tones. The eight tones are the high tone, low tone, even tone and so on. So, language is basically [a kind of] music. Some people’s speech is very pleasing, while other people’s speech is very harsh; every one [of us] is different.
So, our bodies are like musical instruments, and our voices are like music. Thus, “They please the ears and soothe the minds of their listeners”. To be able to teach the Dharma well, we must explain it very clearly, like the Buddha’s perfect speech that He used to teach the Dharma. When the Buddha taught the Dharma, everyone rejoiced [because]. He was able to teach according to their abilities. Every sentient being has afflictions and ignorance in their hearts, but when they encounter the Buddha, as soon as they see [Him], they rejoice. He does not need to say much; once they hear the Buddha’s voice, their minds become open and understanding. This is all due to His wondrous voice. The Buddha’s voice is pure and wondrous. [It was with] this pure and wondrous voice that the Buddha taught the Dharma. [Next, it mentions] “all kinds of dances and performances”.
All kinds of dances and performances: With the Four All-Embracing Virtues, they inspire everyone as if enticing people through performance.
[Even in the way] we move our bodies, it is like we are teaching the Dharma. Not only [do we] speak about the Dharma, but our everyday dealings with people and matters [should also accord with the Dharma]. Everyone knows the Four All-Embracing Virtues, charitable giving, beneficial conduct, loving speech and working together. For each one of us in our daily lives, if we constantly nurture this love in our hearts, we will always engage in charitable giving. If we are willing to help others, whether it is by lending our strength, using our knowledge and wisdom or using language to give help, etc. as long as we are able to help others and benefit people, this is charitable giving. Charitable giving is not necessarily a matter of giving material goods; we can use praise and respect to help others too. All of this is “charitable giving”. As for “beneficial conduct,” in everything we do, we must first consider how it benefits people, for we do not want to cause anyone harm. We constantly use “loving speech,” so that we do not have disputes with each other. We must moreover use “working together,” going among people and earnestly seeking to turn people’s life in the right direction. Making friends is very important. We hope we can be people’s virtuous friends and guide them in the right direction. This is how to truly work together with someone. Again, [it says], “With wondrous voices, they sing and chant in praise”.
With wondrous voices, they sing and chant in praise: The language we use to praise the Buddha with the Buddha-mind is called the wondrous voice. Singing and chanting in praise of the Buddha’s Dharmakaya is known as the virtue of praise.
Using all kinds of methods, [we use] “language to praise the Buddha with the Buddha-mind”. This is what “music” refers to. We must understand the Buddha’s mind because we want to enter the Buddha’s understanding and views. We need to learn the Buddha’s original intent. The Buddha’s original intent is the Lotus Sutra. He came to teach it to us, so we must accept it. The Lotus Sutra’s meaning is very complete. Once we accept it, we must accept its teachings. So, we must “use language to praise the Buddha with the Buddha-mind”. If we can take the Buddha’s heart as our own, we teach the Buddha’s Dharma to others and share it with everyone. This is “the wondrous voice”. Because we think good [thoughts] and speak good words, [using] this wondrous voice is loving speech. So, “singing and chanting in praise of the Buddha’s Dharmakaya is known as the virtue of praise”. We must always praise [others] so that our voice can truly always benefit others. Then, people will be joyful to hear us, and their minds will be harmonious. If they can follow what we tell them about the teachings of the Buddha’s Dharma and can put them into practice, [then we have adapted] the Buddha-Dharma and used [it] to work together with others. This is working together.
[By applying] loving speech and working together within our daily living, we can meet [people] and accomplish [great things]. So, “in praise of the Buddha’s Dharmakaya,” means we praise the Buddha’s principles. The Buddha’s Dharmakaya is the principles, so this is praising the Buddha’s virtues. Because the Buddha taught us these principles, we must praise them sincerely. So, as Buddhist practitioners, we take the Buddha’s Dharma-teachings and go among people to advance the Buddha-Dharma. We must earnestly practice the Four All-Embracing Virtues. The Four All-Embracing Virtues for daily living are charitable giving, beneficial conduct, loving speech and working together. [We need to use] these four methods among people as we work to advance the Dharma. So, “It is as though they have made these offerings throughout countless trillions of kalpas.”
It is as though they have made these offerings throughout countless trillions of kalpas: The matters from dust-inked kalpas ago in the distant past are all expounded and revealed in this sutra. Reciting this sutra once is equivalent to traveling extensively throughout the lands of all Buddhas and making offerings throughout countless trillions of kalpas.
In this life, we form good affinities with sentient beings, so that, in the next life, we can practice the Dharma we have accepted now so our hearts can be with the Dharma lifetime after lifetime. Thus, we will bring the wisdom of this Dharma into our future lifetimes and continue to form affinities with sentient beings. This is our direction. So, we must form more good affinities with sentient beings. Forming good affinities with sentient beings is how we accomplish our spiritual practice. Thus, the matters from dust-inked kalpas ago in the distant past, are “all expounded and revealed in this sutra.” We [hope to] bring this Dharma into the next life and still remember it very clearly.
The last few days I have continually told everyone that we must bear [the Dharma] in mind. As we listen to the sutra, we must reflect on it so that we will remember it. When this Dharma converges with our minds, this is “taking the Buddha’s heart as our own.” The Buddha’s Dharmakaya is always in our lives. So, “Reciting this sutra once is equivalent to traveling extensively throughout the lands of all Buddhas.” When we recite this sutra, we must truly be very focused and mindful. When we follow the principles of the sutra, it is as if we were in the Buddha’s Buddha-land. So, as we [read] the Lotus Sutra, we are always able to envision the Buddha teaching the Dharma on Vulture Peak. This is because we must enter the Tathagata’s room and sit together with the Buddha, so that we can be at the Buddha’s Vulture Peak Assembly; we must constantly [abide] in that place. So, “making offerings throughout countless trillions of kalpas” means we must never be absent [from that place]. Wherever the Buddha teaches the Dharma, we will be there listening. So, these offerings refer to putting [the Dharma] into practice. When we receive the Dharma, we must put it into practice among people. This is making “offerings of conduct.”
So, the stupa of seven treasures is built using the Seven Excellences. After we practice the Dharma, we learn how to go among people and transform sentient beings by teaching according to their capabilities. Whatever sentient beings’ capabilities are, whatever environment they are in, we give them [what they need] to transform them. In 2017, [we encountered] this in Mexico too. Because of [a disastrous earthquake], a group of Bodhisattvas went there to live together with them in that place. We used our methods to draw near to them. After understanding and helping them, they became familiar with this Dharma. Then, they naturally came [to Taiwan] with us to understand more. They resolved and vowed to, in that place, be local Bodhisattvas and seeds of love. It is the same principle. [Volunteers] made an offering of conduct. In the future, the Buddha-Dharma will be in that place. In this way, charitable giving, beneficial conduct, loving speech and working together are actualized in that place. This is the Dharma. We must constantly be mindful, mindfully and freely play within the Buddha-Dharma. Reciting this sutra is like entering the realm of the Buddha. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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