Explanations by Master Cheng-Yan
Subject: Gratitude for the Three Treasures (感恩三寶 持法供養)
Date: May.03.2019
“In the monastery, we must peacefully abide in spiritual cultivation. We must be content, peaceful and always joyful. We must be understanding and attain great ease. We must embrace the universe with our open minds and be grateful for the ever-abiding Three Treasures. We must uphold the Dharma and make sincere and reverent offerings to repay the Fourfold Grace of our teachers and parents.”
Everyone must mindfully seek to comprehend this! In our lives, if we are to be able to peacefully and comfortably live together, it is more important to be able to peacefully abide in spiritual cultivation. Although we are always busy, very busy, even in our busy schedules, our body and mind should always abide within the Dharma. Our greatest worry is departing from the Dharma, so if we can abide eternally within the Dharma, then we should feel very satisfied. In the human world, the more material wealth we have, the emptier our spirit [becomes]. We may enjoy material goods very much, but everything in the world is impermanent, and we will pass our time in vain. This lifetime passes very quickly, and throughout this life, we will likewise be lost into the future.
However, if we can always abide in the Dharma, then we will naturally live in accord with it every day, bathing in a stream of Dharma. When our bodies and minds have been nourished with Dharma-water, our lives will be vigorous and filled with Dharma. In our lives, the vigor of wisdom will nourish us, so we ought to be very content. Time slips away with every passing minute. This time yesterday is no longer the present. From yesterday until this moment, 86,400 seconds have passed by. Even now, this present moment, which came 86,400 seconds later, has already passed. If we carefully think about time, we realize that another day has passed in vain. “With each passing day, we draw closer to death.” With another day’s time gone, we draw closer to the moment of [our passing]. Human life is like this; it is the law of nature, the natural order.
We have already come to the human world, and we have had the fortunate karmic conditions, to have encountered the Buddha-Dharma, abiding in it together. This is like a blind turtle in the boundless sea that keeps swimming back and forth. Suddenly, as it raises its head, a piece of drift wood with a hole in it [is floating by]. Right at that spot, [the turtle] raises its head and sticks it right through the hole that has been bored through the wood. What a coincidence that would be! The sea is so vast, and the piece of wood has only one hole in it. Yet that blind turtle, in the vast sea, as he is swimming along, happens to stick his head [through the hole]. This would be such an unlikely coincidence!
Just think about how many beings there are in the Six Realms. [Out of] all the beings in the Six Realms, we are so fortunate to have this human body. If we compare the number of humans and animals, the difference is immense. Consider [the lives of] animals; there are so many different species, and there are so many of each species. This is particularly so for livestock. Every day [they are slaughtered] to satisfy people’s craving for taste. In one day, more than 100 million [are killed]. There are even more for suppling [people]; see how many of them there are! As for humankind, it is calculated that [in 2018] there are over seven billion people on Earth. Of these over seven billion people, how many have faith in the Buddha-Dharma? Moreover how many have proper faith? Of [those] with proper faith, how many are able to listen to this sutra? We are able to listen to this sutra, listen to it every day, implement it in our lives and apply its principles to all matters. We spend every day like this, listening to the Dharma, [applying it] in our life and grasping its principles through matters. We are always on the path of the Six Paramitas, coming and going on the Bodhisattva-path, day after day. This is putting [the Dharma] into practice. Being able to walk this path and to spend each moment of every day like this is such a blessing!
So, “In the monastery, we peacefully abide in spiritual cultivation.” Every day [we] converge in the monastery, so then we can wash ourselves in the stream of the Dharma and peacefully abide in spiritual cultivation. Although our bodies are weary, our hearts still abide in the Dharma, so we should [feel] content. This contentment [brings] great peace and joy, so what afflictions could [remain in] our hearts? When afflictions arise, we can wash [our minds] in the stream of the Dharma until they are clean. We must earnestly seek to attain understanding; we must be content and understanding. “We must be understanding and attain great ease.” Although we live amidst this tide of people which ebbs and flows, we share the same teacher upon a unified path and are virtuous friends. We all share the same teacher; we all are virtuous friends upon the same path.
So, doesn’t this kind of interpersonal connection make us feel greatly at ease? So, since everyone has engaged in spiritual cultivation, we are all on the Bodhisattva-path. Since we are on the Bodhisattva-path, we will attain Buddhahood in the future. Everyone, as we seek the path to Buddhahood, must “actualize the Six Paramitas in all actions.” In our present age, we have the great karmic conditions to go among people, [as well as] the karmic conditions to serve them with the Bodhisattvas’ Six Paramitas in all actions. Thus, each of us practices on the same path.
Therefore, we must all be grateful [to each other] and mutually accommodating. So, for Tzu Chi volunteers to uphold “the 4-in-1 volunteer structure,” we must be in unity. Indeed, these karmic conditions are not easily attained. In this expansive world with its innumerable inhabitants, how many people are there who will walk this path with us?
We must cherish [those] on the same path as us, for this path [leads to] the Tathagata’s room. Some of us traverse [the path] quickly; as they start early and are diligent, they arrive earlier [than others]. Some walk slowly; because they start late and walk slowly, they arrive later. Although some start early, [work] diligently, travel quickly and arrive early, they may merely glance at the landscape, so they may not improve very quickly. However, we must still show them respect. That time has already passed, so we must continue to encourage them. “Keep going! We are almost there. Come! Let’s get going!” By encouraging and leading each other, perhaps we can advance even more diligently together. For example, they may be stuck in that place and be unwilling to proceed any further.
If so, we should urge them on so that we can quickly proceed without letting them drag us down. On the Bodhisattva-path, we do not pass any moment in vain. We must follow it and transform [others]. We must transform all sentient beings, not to mention encouraging those who share our path. However, we ourselves cannot waste any time, for our lives continue to pass us by. This is why some only benefit themselves, while some hurry to simultaneously benefit others. This all depends on the methods we use to benefit ourselves and others. We must show concern for our own cultivation and for the spiritual cultivation of others. We must spend the time we have, which neither increases nor decreases, [learning] how to work diligently. So, we must focus our minds with a single resolve. In our interpersonal relations, we must be understanding. As long as we practice giving to others, there is no need to spend a long time thinking, “I am this, but you are like that I try to tell you, but you take an attitude. I have [encouraged you], yet you have not advanced. You do not [practice], so I have grown indifferent.” It is useless to keep struggling [like this]. We must be mindful and employ our wisdom to call out to them, but we must also make good use of our time while we are helping them; then we will be able to accomplish many things. We must earnestly persuade them, using our behavior to influence them and our wisdom to guide and teach them, rather than wasting [our time] by arguing over interpersonal disputes. This is what it means to be “understanding”. We cannot engage in interpersonal disputes. With sincerity, we must apply our wisdom to urge and persuade them. We use our conduct to guide them and our wisdom to urge them on. We have myriad methods, so as long as we employ an understanding attitude, we can transform others while maintaining a great sense of ease and not being influenced by them. This is the great wisdom that can transform sentient beings. So, with understanding, we attain freedom and ease. “ We must embrace the universe with an open mind.” As long as we strive to be understanding, our hearts will naturally become vast. “The heart encompasses the universe and the boundless worlds within it”. The heart is vast and limitless. The capacity of our hearts [is such that] “although the universe has bounds, [our vows] can be boundless”. Don’t we constantly make vows?
Indeed, our heart is vast and boundless. We must mindfully seek to be accommodating of worldly affairs. We must realize that all the worldly affairs that we encounter have serious turbidities. The Buddha taught the Bodhisattva Way for those in this evil world of turbidities. This world need Bodhisattvas. Over 2000 years ago, when the Buddha talked about the evil world of turbidities, He said Bodhisattvas would appear in the world. Where can we find them? Since we do not know where to find them, we must practice [His teachings] ourselves. So, if we want to walk the Bodhisattva-path, we must be accommodating and open-hearted. Then naturally, we will be able to care for and accommodate all of the people, matters, things, sentient beings and so on in this world. The Buddha’s heart contains the Wondrous Dharma Lotus Flowers Sutra. The Wondrous Dharma Lotus Flowers Sutra encompasses all great matters in the world. How can we save and transform sentient beings? The Dharma is like pure water. There are so many methods; as long as we are mindful, we can apply the Dharma-water [in many ways] in order to purify people’s hearts. Dharma-water must be attained from its source. Where is its origin? Everyone possesses a Vulture Peak stupa. We all have it, but has our Vulture Peak stupa emerged yet? Has our nature of True Suchness manifested yet? The Vulture Peak stupa is 500 yojanas tall. [For this stupa to emerge] in our hearts, our hearts must clearly be very [expansive]. [They must be] as expansive as heaven and earth. As we [sit] here in this place, the Vulture Peak of ancient India, located in [present-day] Nepal, which was the Buddha’s spiritual training ground is now our training ground [for cultivating] diligence. So, we must learn how to open up our hearts. Only by broadly opening up the ground of our hearts like this can we accommodate the Vulture Peak stupa. Only then can the resources of the Dharma [manifest] in our hearts. We must diligently carry this sutra and the Buddha’s wisdom so that “we can embrace the universe with our open minds”. We must expand our hearts.
So, we must “be grateful for the ever-abiding Three Treasures”. We must be very grateful. How can we expand our hearts and accommodate everything in the world to build a stupa on Vulture Peak? Everyone possesses a Vulture Peak stupa. When did Many Treasures Tathagata come? In the Chapter on Seeing the Stupa of Treasures, Many Treasures Buddha appeared on His own accord. Many Treasures Buddha had vowed, “Wherever the Lotus Sutra is taught, the stupa of treasures and I will both appear”. So, this is another way of saying that, as long as we have the Louts Sutra in our hearts our stupa of treasures will emerge. So, our hearts must be expansive [enough] to encompass the entire universe. So, “We must embrace the universe with our open minds” and “be grateful for the ever-abiding Three Treasures”. With this sutra [in our hearts], we will realize the principles. The Buddha’s heart contained the Lotus Sutra and the Bodhisattva-path, and He came to teach us [how to follow it]. This was the Buddha’s intent. So, we must be grateful for the Three Treasures. With the Buddha, the Dharma and the Sangha abiding eternally in the world, as long as we mindfully uphold them, the Three Treasures and Right Dharma will be within our hearts. Although in all appearance we are now in the age of Dharma-degeneration, those [who form] aspirations possess Right Dharma and abide in the same place with the Buddha. They have entered the Tathagata’s stupa. Entering the Tathagata’s room is [the same as] entering the Tathagata’s stupa. It should be the same when this stupa enters into our hearts. So, we must be grateful for the Three Treasures.
Being grateful for the Three Treasures is another way of saying that we must “uphold the Dharma make sincere and reverent offerings”. We must accept the Dharma and put it into practice. “Blessings come from the joy we gain by giving. Wisdom is the freedom we gain from understanding”. For many years, I have been saying this to Tzu Chi volunteers. Indeed! We must create blessings and cultivate wisdom.
We have previously spoken of this. Is it sufficient for Bodhisattvas to practice the Five Paramitas? It is not. The Five Paramitas include giving, precepts, patience, diligence and Samadhi. We [must] cultivate all of this. However, one that is lacking, namely “prajna”, or wisdom. Only when our wisdom emerges can they be considered the Six Paramitas. Only then is [our practice] complete. This is why we cannot lack the Louts Sutra. Its countless teachings have taught us giving, upholding precepts, patience, diligence and Samadhi. It teaches all of these, but how do we become replete in the sixth paramitas, wisdom or prajna? The Louts Sutra is the totality of the Buddha’s wisdom.
So, we must [cultivate] understating, for only with continuous understanding can we be replete in the Six Paramitas. So, we must earnestly “uphold the Dharma [with] sincerity and reverence”. We must be very reverent and make offerings with our practice. With sincere offerings, we must “repay the Fourfold Grace of our teachers and parents”. Because our parents gave us our bodies and because our teachers helped us understand the principles, we can grow our wisdom-life. This life our parents have given us and the wisdom-life our teachers has given us [make them deserving of] our reverence and respect. So, we must repay the grace of our teachers and parents.
“Teachers” refers to the Three Treasures, for these teachings are transmitted to us to help us develop our wisdom-life. “Parents” refers to our father and mother who gave us our physical life. Due to the convergence of causes and conditions, we must rely on others to live in the world. If our wisdom-life is to grow, we must constantly go among people. So, “all sentient beings” includes both humans and animals. There is an abundance of worldly phenomena that enable us to comprehend and awaken. So, we must repay the grace of sentient beings. Aside from repaying the grace of our teachers, parents and elders, we must also repay the grace of sentient beings. This is [the grace of] all beings in this world.
The length of our lives depends on our health. We must have [clean] air and a safe place to live, and we need food and items for our daily living. [These are] the Four Offerings of clothing, food, medicine and so on, which are all necessities. We must also [be grateful to have] these. These things are provided by our entire society, for without industry and commerce, the source of these items would not exist. Without farming there would be no grain and so on. So, what we must repay are the Fourfold Grace, which is present throughout our everyday lives. [If we can] keep these present in our minds at all times, we [can abide] in faith and understanding. Only when our grateful hearts value the Dharma will we respect it. Only then can we place importance on the various forms of grace in this world. Only then can we dedicate both body and mind to serving others. This is very important for our spiritual practice; no one can lack this; so we must be mindful.
The previous sutra passage states, “They will be eight Tale trees in height, tall, spacious and magnificent. Hundreds and thousands of bhiksus will bide within. Graves, bathing pools, pathways, meditation covers, clothing, food and drink, bedding, medicine and every musical instrument will fill them.
See, there are so many [things]. There are groves of trees [in this pleasant] environment; there are trees, gardens and pools. This place has everything. It also has all of life’s [necessities], [such as] clothing, blankets and food. It has everything, even medicine. Yet these are all tangible [resources]. What about the intangible? We must always remember this.
Continuing on, the sutra passage states, “These monasteries, halls and pavilions, numbering in the billions and trillions, will be countless. They will manifest as offerings to me and the bhiksus of the Sangha. Thus I say, ‘After the Tathagata enters Parinirvana…’.”
The previous sutra passage stated that all of life’s necessities will be present there. Having established [all of this], how many tangible things do we see there? The are many objects there, of every shape and form, which “number in the billions and trillions”. Just within that [place], the various types of objects are innumerable.
They are “countless, meaning that their number cannot be counted. So, “They will manifest as offerings to me and the bhiksus of the Sangha. [Here], the Buddha was saying that the offerings made through the ardent effort of good men and women would be made to the Buddha and the Sangha.
Thus, He [explained what will happen] after the Tathagata enters Parinirvana”. Now, He began to speak about what would happen after He entered Parinirvana, by reminding them and giving them instructions. For so many people to exert such a great effort, and form aspirations to serve others, giving their all physically and mentally, would surely not be an easy task. So, the Buddha also had to speak of the future. The Lotus Sutra is what people would need to use after the Buddha entered Parinirvana.
Thus, He explained [what will happen] after the Tathagata enters Parinirvana”. We have discussed the 37 Practices to Enlightenment and explained that previous sutra passage. The previous sutra passage states that [the halls will be] eight Tala trees in height. These are trees with very hard wood. This is a metaphor. All [these things] are used as metaphors; they do not refer to real things. In truth, during the Buddha’s lifetime, the place where He lived was very simple. As long as there was a grove of trees and a simple structure, [the Sangha] could live there. [They did not need] such magnificent buildings. The early period during the Buddha’s [lifetime] was very simple. These scenes [in the sutra] are all metaphorical.
These monasteries, halls and pavilions, numbering in the billions and trillions, will be countless: The 37 Practices to Enlightenment are represented by the trees, landscaping, groves, pavilions and towers. Thoughts that are true, pure, bright and wondrous instantly pervade the viod. Numbering in the billions and trillions, they are countless.
So, “The 37 practices to Enlightenment are represented by the trees, landscaping, groves, pavilions and towers. All of the tangible things we read about here were not truly present in the Buddha’s abode. During the Buddha’s time, His abode was simple; he only needed a simple place for [the Sangha] to gather. Although Elder Anathapindika constructed a monastery at that time, we can imagine what the building looked like; it was a safe place to live. Elder Anathapindika formed this aspiration. It was the same everywhere. So, the 37 Practice to Enlightenment are what the Buddha [used] when He came to teach and transform sentient beings. “The 37 practices to Enlightenment” is something we should all be able to recite. [They are] “the three fours, the two Fives, the Seven and the Eight. The three Fours” are Fourfold Mindfulness, the Four Right Efforts and the Four Basses of Fulfilling Power.
“The two Fives” are the Five Spiritual Roots and the Five Powers. Then there are the Seven Factors of Bodhi and the Eightfold Noble Path. We already know these so well that we can recite them backwards. Yet they are not for us to only recite or memorize. Memorizing and reciting means we only recall them. What we really must do is put them into practice. What is “the Fourfold Mindfulness”? What are “the Bases of fulfilling Powers”? What of “the Four Right Efforts”? What practices must we diligently engage in? We must constantly remember these things. This is the 37 Practices of Enlightenment. This is what is represented by the metaphor of all the things in that garden that we can name and count. Actually, there are still more things within; “numbering in the billions and trillions; they [are] countless. These teachings, the Dharma that the Buddha taught throughout His lifetime, are countless. We must apply each one of them to our daily living. In this way, our hearts can enjoy [the benefits] of the Dharma. In our hearts, where there is Dharma, there are no afflictions, [making] our hearts vast and our thoughts pure. [Because the Dharma] encompasses all things in the world, this entire scene will exist within our minds. The verse [we just explained] was meant to tell us all of this. [This is what is meant by] “thoughts that are true, pure and bright”. Our thoughts will be true, pure, bright and very wondrous. This is because the Dharma in each of our minds is truly wondrous. If we do not put it to use, these teachings will [seem] irrelevant to us. But if we employ them, [our lives] will become truly abundant. Everyone’s heart is alike, with a pool of Dharma inside. Within the halls and pavilions [of our hearts], there are pools [of Dharma-water] where we can purify our bodies and minds. Thus, our “thoughts [can be] true, pure, bright and wondrous,” thus “instantly pervading the void”. Whatever place we think of, our minds can go there. This is all [possible] with a single thought.
So, “Numbering in the billions and trillions, they will be countless”. This [happens] within a single thought! So, we must be very mindful. The Dharma is [contained] in a single thought. It would take a very long time to discuss it. Yet this thought we discuss exists in the space of a single moment.
So, in that place, “erecting stupas and building monasteries are primarily done to make offerings to the Three Treasures. Accepting, upholding, reading and reciting this sutra…”.
Erecting stupas and building monasteries are primarily done to make offerings to the Three Treasures. Accepting, upholding, reading and reciting this sutra is the source of all Buddhas’ initial aspirations to begin practicing the Dharma of Anuttara-Samyak-Sambodhi.
This is [telling us] how to erect monasteries to easily help people’s [minds] to become calm and settled there and earnestly engage in spiritual practice.
Thus, we can make offerings to the Three Treasures and earnestly engage in practice and be able to earnestly uphold the Dharma that the Buddha taught as well as read and recite the Lotus Sutra there. This is [the source of] all Buddhas’ supreme, universal and perfect enlightenment of Anuttare-Samyak-Sambodhi. This is what enables us to recite [this sutra] and form great aspirations to attain perfect enlightenment. This provides us with a safe and secure place of spiritual practice where we can settle our minds to be able to reside within the Dharma.
So, the Dharma, the teachings of Bodhi, all begin with our heart’s initial aspiration, “from the origin of our inspiration to practice”. Once we form our initial aspiration, how should we practice [according to] it? Where does our initial aspiration arise from? How can we uphold [the Dharma] and make offerings? This [requires] “goodness in body”.
Goodness in body: This is to diligently put into practice and uphold all virtuous Dharma. Goodness in speech: This is to speak gently, say good words and teach all virtuous Dharma. Goodness in mind: This is to constantly have the right Dharma of the Bodhi-path in mind. When we implement virtuous Threefold Karma through right conduct, we are making offerings. So, this will be the same as if we had erected [monasteries] and made offerings.
Once we form aspirations, our initial aspiration causes us to think, “I must be diligent! I must be diligent!” [Indeed], we must be diligent, but are we only thinking about being diligent? We must start putting [the Dharma] into practice, for only then can we be “diligent”. Our bodies must be moved to action, otherwise we will just sit around and merely talk about being diligent without ever acting. [To practice] “goodness in body,” we must “diligently put into practice and uphold all virtuous Dharma”. We must quickly work to perform all good deeds.
Next is “goodness in speech”. Goodness in speech means we must “speak gently” to “say good words and teach all virtuous Dharma.” When we open our mouths, we must mindfully speak good words in order to transform others by guiding them to be diligent and carry out their aspirations without indolence. How can we persuade them? We can guide them with our actions. This is the virtuous Dharma of body and speech.
Next is the mind “Goodness in mind” [means] “constantly having the right Dharma…”. We must constantly contemplate Right Dharma. The Three Treasure eternally abide in the world, so we must always contemplate Right Dharma.
So, with Right Dharma, we traverse the Bodhi-path. The Threefold karma of body, speech and mind must be put into practice through right conduct. If we can [practice] the Threefold Karma of body, speech and mind with sincerity and diligence, this is making offerings of conduce. These are true offerings.
“So, this will be the same as if we have erected [monasteries]”. This is like erecting monasteries, like constructing stupas and temples for the Buddha. if we are capable of this kind of good actions, if we can put this into practice and realize the Buddha’s teachings, this is like constructing stupas and monasteries; it is the same principle. This is the greatest offering we can make.
They will manifest as offerings to me and the bhiksus of the Sangha: When we practice according to the sutra and follow the Buddha’s teachings, this is called making offerings to the Buddha. When our Threefold Karma accords with the Dharma and we abide in virtuous thoughts, this is called making offerings to the Sangha.
So, “They will manifest as offerings to me and the bhiksus of the Sangha.” As long as we sincerely engage in the Threefold karma of body, speech and mind, we will be making offerings of conduct. If we can manifest this kind of [conduct], then we will be making offerings at this moment then we will be making offerings at this moment. If we do not make offerings when we meet others but travel far to worship statues of the Buddha, is this right? Making offerings of our conduct means [acting appropriately] when we encounter others. Offerings are not gifts, they are our physical conduct and our respect. [These are what] Sakyamuni Buddha said will “manifest as offerings to me and the bhiksus of the Sangha.” This is the best offering, that of conduct the Buddha hoped that after He entered Parinirvana, everyone would make this kind of offering. So, He said that after He entered Parinirvana, this Dharma must continue to be transmitted; only then can the Three Treasures remain. This is very important.
So, “We practice in accordance with the sutra.” The sutra tells us that when we practice according to the teachings of this sutra, that is truly making offerings. This enables us to “follow the Buddha’s teachings. This is called making offerings to the Buddha.” We must put the Buddha’s teachings into practice; “the Threefold Karma must accord with the Dharma.” Our body, speech and mind must truly accord with the Dharma. How we listen to the Dharma, realize it in our daily lives and [relate it] to worldly matters is very important. So, “Abiding in virtuous thoughts is called making offerings to the Sangha.” [When] our actions and thoughts are upright, these are the best offerings to the Sangha. So, “Thus I say, ’After the Tathagata enters Parinirvana…”’
Thus I say, “After the Tathagata enters Parinirvana…”:
From “thus” onward, the Buddha summarizes and further reveals [what to do] after the Buddha enters Parinirvana. In the [lines] after “Thus I say,” He reiterates that these people do not need to build anything, summarizing His previous meaning.
[Here], the Buddha was reminding everyone what would happen after He entered Parinirvana. So, this tells them what to do after the Buddha’s departure. [The Buddha] reiterated here that they did not need to build monasteries. Most important is to make offerings of conduct. This is explaining the important teaching given previously. This is what He expected of everyone.
In summary, we must put [these teachings] into practice and walk along the Bodhisattva-path. This means we must put [the Dharma] into practice, listen to it and apply it in the world. [We are living] in the world of Five Turbidities. With the churning of these Five Turbidities, what our world needs now is a pure stream. We must find the source of this pure stream [so that we can enable] the Buddha’s teachings to flow continuously. The Buddha’s origin, the origin of His teachings, was His first thought after becoming enlightened; this Dharma that His heart protected is the Lotus Sutra. The Lotus Sutra explains the Buddha’s first thought after becoming enlightened, that all sentient beings possess Buddha-nature. However, during their subsequent lifetimes, they gave rise to afflicted and ignorant thoughts. In this world of temptations, what we need now is a stream of Dharma, which must flow continuously. I hope that we can all accept [the Dharma] and put it into practice, so that it can flow in a continuous stream. So, to spread the Dharma, We must be content and accommodating. [We must be] content, understanding, accommodating and grateful. So, first, we must be grateful that we have this kind of environment. We should be earnestly grateful [for what we have] and give what we have extra to others. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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