Explanations by Master Cheng-Yan
Subject: Bodhisattva’s Offerings Benefit Sentient Beings (菩薩供養 利益眾生)
Date: May.09.2019
“Bodhisattvas make the Four Offerings, fully dedicating their bodies and lives as long as they live. With earnest words, they benefit sentient beings by working together, practicing beneficial conduct and giving. Replete with all kinds of offerings, they make offerings throughout the ten directions to countless Buddhas as numerous as dust particles. They make offerings to all of Them.”
We must put equal effort into listening, committing [the teachings] to memory and putting them into practice in daily life. This is engaging in spiritual practice. “Bodhisattvas make the Four Offerings, fully dedicating their bodies and lives as long as they live.” This is the direction of our spiritual practice from the thought we had when forming aspirations, our initial aspirations. Since we formed aspirations to enter a spiritual training ground and engage in practice, we must seize our time with body, speech and mind. We must earnestly employ ourselves to attain the goal of our spiritual practice and diligently advance step by step; only this is worthy of being called spiritual practice.
If we do not do this, then we spend every day merely busying ourselves in life and thereby wasting our initial aspirations. Such [initial aspirations] are very rare, and they influence our present lifetime, our spiritual practice in this life, as well as many future lifetimes. These initial aspirations are truly difficult to encounter and truly rare. So, we ought to engage in spiritual practice and form Bodhisattva-aspirations. As Bodhisattvas, we need a heart that “makes the Four Offerings.” This is not [something] momentary, not just for a single lifetime; this thought extends throughout countless lifetimes.
A moment [can extend] to an entire lifetime. During this lifetime, the direction of our successive lifetimes must be [firmly] grasped. We must diligently make the Four Offerings by dedicating our bodies and lives. What kind of offerings [should we make]? “Earnest words” means we must often speak good words. “Earnest” means being careful and earnest in speaking good words. Whenever we open our mouths and speak, we ought to speak good words. This is having “virtue of speech.” To ceaselessly encourage sentient beings, we ourselves must engage in spiritual practice and teach others so that they also know to engage in spiritual cultivation. Thus, our speech must be earnest. [This is] “earnest words”. We must be vigilant in our speech. Not only must we encourage others to speak good words, we must also be vigilant of our own speech. Speech influences our character and also influences others’ actions. We must not consider casual speech to be trivial. Speech allows us to transform sentient beings and spread the Dharma. Whether we wish to read or recite the sutra or teach others to read or transcribe it, we must use speech.
Furthermore, spreading the Dharma to benefit others also requires us to teach through speech. So, “earnest speech” requires us to diligently speak kind words. In all matters, if we wish to benefit sentient beings, then we must benefit sentient beings with our speech as well. Speaking of benefiting sentient beings, what methods can we use to benefit them? We must “work together and practice beneficial conduct. Working together” means that we must go among people, entering among them to be with them. Also, we must be helpful toward sentient beings by going among people to aid them. If they are trapped by their thinking, then we must guide them with words, helping to correct their direction. For those trapped or afflicted by their thinking, we must comfort them by also using our speech to interact with them. For those who are fearful and helpless, we must help them to assuage their fears by comforting them and calming their hearts. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” In this way, we use myriad methods to speak with them, helping their hearts to be at ease and free from worry. [We tell them] that they must advance in the proper directions in life. Likewise, we must all go among people.
When among people, we must “work together”. After guiding everyone to become peaceful, we urge them to join us in performing good deeds and going among people to guide them. This is the Bodhisattva’s offering by practicing “beneficial conduct” among people. This is all for the sake of benefiting sentient beings. When it comes to sentient beings’ needs, their emotional needs, livelihood needs and the needs for counseling incorrect behavior, all these require teaching sentient beings. Buddha-nature is intrinsic to all sentient beings. Everyone has the nature of True Suchness. Though peoples’ habitual tendencies may deviate, we must be accommodating and have kind understanding as we exhort them and never give up on any sentient being. This is “beneficial conduct.” We often discuss sentient beings in hell. Are they really evil? Because they performed evil deeds, they reap the bitter retribution and must fall into hell. Still, Bodhisattvas do not give up on them; instead, they travel to hell to transform them.
Earth Treasury Bodhisattva said, “Until hell is empty, I will not attain Buddhahood.” As for Sakyamuni Buddha, [although] sentient beings in the world are stubborn and hard to train, He repeatedly returns to the world lifetime after lifetime just for the sake of transforming these stubborn beings. He wishes to teach them without abandoning them. This is a Bodhisattva’s fundamental duty.
This is how Bodhisattvas must teach the Dharma through speech. They must be mindful, patiently exhorting others to go among people and meet with suffering sentient beings. [Bodhisattvas] are with them without forsaking them. [Bodhisattvas] earnestly accompany them and guide them. This is “working together.” We must earnestly teach them to walk [the path], guide them in how to treat others and in how to handle matters with sincerity. These are all a Bodhisattva’s fundamental duties. These require forming aspirations to practice charitable giving. We must not fuss over material things, but instead give even more. Only this is being a true Bodhisattva. The Four All-Embracing Virtues are the most essential path in the cultivation of the Bodhisattva-practice.
So, with our Four All-Embracing Virtues and Four Great Vows, we walk amidst the Six Perfections of giving, precepts, patience, diligence, Samadhi and employing wisdom. These Six Perfections require the Four Great Vows as their root, the Four All-Embracing Virtues as support. Actualizing the Six Paramitas in all actions is the path opened up by Bodhisattvas. None of these can be lacking. “Bodhisattvas make the Four Great Offerings.”
In the Chapter on Distinguishing Merits and Virtues, weren’t these all discussed? Otherwise, was it just speaking of building monasteries? Was it just speaking of offerings in a simple way, how lay practitioners make offering sot monastic? Of course not! This was only an analogy.
World people only know that making offerings to the Buddha bring great merits and virtues. For the sake of seeking merit and virtue, they seek to make tangible offerings. Yet what the Buddha’s meant was not [for people to make] tangible [offerings], but to teach them proper behavior. Bodhisattvas also give to sentient beings. This is practicing “loving-kindness, compassion, joy and equanimity.” This [constitutes] their spiritual practice. We must clearly consider these four, “loving-kindness, compassion, joy and equanimity.” The myriad sentient beings are all the recipients of Bodhisattvas’ giving because the suffering of sentient beings is great. It is not hat wealthy people are free from suffering. In fact, they often suffer more. The suffering of the poor is great. They need help to feed themselves and get warm clothing to wear. Many people suffer from illness and disability, requiring people to help them along so that they can stand straight, walk steadily and find a way out. These all require Bodhisattvas to help. “[Although] these people are not related to me, I still have a responsibility, this mission and this vow. So, I must serve [others].” This is “unconditional loving loving-kindness and universal compassion.” Our hearts go out to them!
Some sentient beings are clearly normal people, but due to their bad habitual tendencies, they do not learn after being taught once. They are unable to quickly change [their ways]. So, we must have compassion; we must find a way to guide t hem and change them by “working together,” for they are also suffering.
A [sheltered] environment is like a greenhouse. In this greenhouse, if we do not learn to be accommodating, [we will bring] our bad habits with us outside. Other environments may be cold and complex. What if something happens? As we think of life’s many pitfalls, why is it that, during peaceful times, we do not know to truly cherish our interpersonal relations? So, in our relationships, we must have mutual respect, care and love.
Thus, we must frequently use loving language to encourage [each other]. This is very important. In some parts of the world, the environment may seem very good. However, there is still suffering. Moreover, where there is tangible suffering, those suffering from poverty have no shelter, so where [are they to go]? Some of them have no home to return to, and some of them have homes that they cannot return to. Take for example refugees. How many refugees in this world are unable to return home? When they return home, their homes are destroyed; when they look for their families, they are gone.
We must provide them a place that gives them the sense of being at home to comfort them. There are many suffering sentient beings. The rich and poor all suffer in different ways. The lives of the poor are difficult, while the rich suffer many deficiencies. What they lack comes from insatiable greed. Their lacing is an emotional deficiency, a deficiency based on fear.
Furthermore, the laws of nature are the most fearsome. The impermanence, suffering and emptiness in the world also brings them great fear. Those who do not understand the principles would not understand these terms. Once impermanence strikes, they become panicked and fearful. Birth, old age, illness and death are more dreadful to the rich. With the development of modern technology and medicine, it is still not the case that because one is rich, everything will go according to one’s will and that one will be free of illness. It is not the case that one injection can cure all illnesses. They must likewise endure the suffering of being sick. What illness do they have? Spiritual torment. When impermanence occurs, it does not discriminate by wealth. It is not the case that wealthy people are immune from disasters, impermanence, suffering and emptiness. This is not the case. In summary, human life is full of suffering. This is why the Buddha came to the world to transform sentient beings. Because of this, we now have the causes and conditions to listen to the Buddha-Dharma and the true principles. With one thought, we are willing to form the same aspirations as the Buddha, to walk the same great Bodhi-path to awakening. As we formed aspiration to learn the Buddha-Dharma, we must traverse the Bodhisattva-path. This Bodhisattva-path requires us to form aspiration [aspirations to] “make the Four Offerings”, fully dedicating [our] bodies and lives. Becoming a Bodhisattva is not something temporary, something for the short term. [This path] is not just for one lifetime but for lifetime after lifetime. So, we must fully dedicate our bodies and lives. We are now humans, so with this body and the remainder of our lifespan, the remainder of our lifespan, we must dedicate ourselves to [service].
If we watch Grassroots Bodhi, we will see recycling Bodhisattvas who are old, with greying hair. Still, they work hard at the recycling station, serving with such [dedication]. I also often hear them say, “As I am old, I must seize my life. This is what Master says. Although I am over 80, Master has already helped us save 50 years! Now I’m able to work with the energy of a 30 or 40-year-old. We just do it”. We see these white-haired [volunteers] and feel that they have already taken the Dharma into their hearts, dedicating their bodies and lives wholeheartedly.
This is “Bodhisattvas making the Four Offerings”. Not only do they spend their whole lives loving and helping people, they also ceaselessly go into the community to give of themselves, exhorting others to do good regardless of hardships. “Truly, if we just save a little money each day, we can save all sentient beings in the world!” Despite all hardship, these commissioners have followed me for half a century. For some, it has already been several decades. Their hair has already turned from black to white. Nowadays, they are not merely collecting donations from members everywhere. After returning, they quickly [think], “I have missions to accomplish in my community, I have to go to a meeting. So, I must move quickly!” Even though their hair has turned entirely white, they are still hard at work! Commissioners and Faith Corps members likewise devote themselves at the recycling station. Leading others through their own actions, they willingly give of themselves to perform good deeds in the world. This is dedicating their bodies and lives. They have achieved all the Four Offerings. With reverent hearts, they put [the teachings] into practice to help. When they do home visits, sometimes they stand on people’s doorstep and say, “Please open the door. I am a Tzu Chi volunteer. Hey, please open the door. I’ve been standing here for a long time”.
Everyone, we must have patience. Why should we have it? Because we have love. We have love for those who are shut in and cannot come out through the door of their minds. Just think, aren’t these [volunteer] always exhorting others with loving words and benefiting sentient beings? Aren’t they always going among people by practicing beneficial conduct and constantly giving? They practice charitable giving by giving their entire bodies and lives. This is “fully dedicating their bodies and lives as long as they live”. So, aside from fully dedicating their bodies and lives for as long as they live, they are “replete with all kinds of offerings”. Be they tangible or intangible, they make offerings with body and mind.
Thus, in this way, they make offerings both intangible and tangible. “They make offerings throughout the ten directions”. [Their reach] is very widespread. Although Tzu Chi took root in Taiwan, it has already spread across the entire globe. [Tzu Chi] spirit and ideals are promoted by people who put them into action. This is how they can influence and spread this spirit and these ideals to [all] humanity. So, “[There are] countless Buddhas as numerous as dust particles”. When making offerings, we keep in mind that everyone is a future Buddha. “I do not dare belittle you, for you too will attain Buddhahood someday.” When speaking to others, we must be respectful, in particular toward practitioners, those engaged in spiritual practice. They first become aware of the need to practice while we have yet to dedicate ourselves to it.
So, we need to respect spiritual practitioners. Upon speaking, we must be very respectful and cannot belittle them in the slightest. We must not use harsh words toward them. Similarly, we must use loving and earnest speech [with all]. We must respect people; this is “loving speech.” This requires us to know to be earnestly mindful. All sentient beings are future Buddhas, so we cannot belittle them.
Therefore, we must form aspirations. Bodhisattvas make the four Offerings. “They make offerings to all [Buddhas].” With these Four Offerings, they treat all sentient beings as Buddhas. Throughout lifetime after lifetime, isn’t the number of [recipients] as numerous as dust particles? We must earnestly begin to form karmic affinities from a small number of people. As we form good karmic causes and affinities, they will keep accumulating until, in the future, they are as numerous as dust particles. This represents our countless lifetimes.
So, we must all put our hearts into comprehending these words. In the Chapter on Distinguishing Merits and Virtues, [the Buddha] began to tell everyone that they must be mindful, for they must enter the Buddha’s understanding and views. So, He had to clearly explain to everyone what the Buddha’s understanding and views are. This is no easy task; [it is not] merely practicing in a monastery nor just making the Four Offerings of clothing, good housing and transportation.
It is not just these things; truly making the Four Offerings takes place in the practitioner’s heart. The fourfold assembly of male and female lay and monastic practitioners must all faithfully accept and practice the Four Offerings. [These offerings] are not tangible but intangible. We must implement the Dharma we hear in our lives and bring matters together with principles. Please, everyone, remember this every day. The Buddha revealed to us that we must awaken to His understanding and views. So, as the previous sutra passage said, when we form aspirations and make offerings, our merits and virtues will be great.
The previous sutra passage states, “Just like how the endless void to the east, west, south, north, the four intermediate directions, up and down is infinite and boundless, these people’s merits and virtues will also be infinite and boundless in this way. They will swiftly attain all-encompassing wisdom.”
As we engage in spiritual cultivation, we must awaken our wisdom. Through reading, reciting, transcribing, teaching others to read [the sutras] and so on, [our] merits and virtues will be great.
The previous sutra passage [describes] that in additions to practicing the Five Paramitas, we must proceed further toward prajna, which is wisdom. To enter the Buddha’s understanding and views, we must have wisdom. The first five paramitas were only practiced seeking merits and virtues. People practice these to gain merit and virtue. But to gain merit and virtue, we need wisdom in order to understand what is truly meant by offerings. True offerings require spiritual cultivation. We must cultivate the Threefold Karma of body, speech and mind. True and sincere offerings come back to the vows we have made. Only this is true merit and virtue.
So, merely practicing the first five paramitas through tangible means is already enough to produce great merit and virtue. But if [we] enter more deeply into this wisdom, awakening our bodies and minds, then our merits and virtues will be even greater. How much greater will they be? [Great enough to] “attain all-encompassing wisdom. All-encompassing wisdom” is Buddha-wisdom. Our wisdom has already reached the point of the Buddha’s wisdom. The Buddha’s wisdom is “all-encompassing wisdom,” while Bodhisattvas’ wisdom is “the wisdom of all paths”. Hearers, Solitary Realizers and we who listen to the Dharma merely [possess] “wisdom of all Dharma”. We merely know all worldly principles. If we can truly enter the path, [we can practice] the Four All-Embracing Virtues and make the Four Offerings. With the Four Great Vows as our base, we can practice the Four All-Embracing Virtues among people. Only in this way can we truly make the Four Offerings and truly enter the Bodhisattva-path. If we can properly enter the Bodhisattva-path, then we will attain the Buddha’s wisdom, all-encompassing wisdom. It is really that easy! This is how we walk the Bodhisattva-path.
The following sutra passage continues, “People may read, recite, accept and uphold this sutra, teach it to others, transcribe it themselves and teach others to do so. They can also erect stupas, build monasteries, make offerings to and praise the Hearers of the Sangha.
In this sutra passage, “They transcribe it themselves and teach others to do so is meant to help us clearly comprehend how we can benefit ourselves and others.
People may read, recite, accept and uphold this sutra, teach it to others, transcribe it themselves and teach others to do so: When people understand the importance of benefiting both themselves and others, they will make offerings, praise others and teach the Dharma. Those who upheld the sutra before will now teach the sutra to others and then transcribe it.
When we transcribe [the sutras], we ourselves are practicing our writing. “To teach others, I must practice to be good in transcribing”. While we transcribe [the sutras], we have another chance to recite the words and commit their meaning to memory. So, isn’t transcribing [the sutra] beneficial for us? Taking notes helps us remember things better. Isn’t this beneficial for us? As we ourselves gain benefits by transcribing, we then teach others to do so. In order to teach others to transcribe it, we must first explain it [to them]. Doesn’t this require a bit of effort on our part? We have the opportunity to teach others. “If there was no one asking us to teach them, we would become lazy. With the karmic conditions where many people wish to come listen to us, we must put in great effort. We must continue to advance upon this path, continuing forward on the Bodhisattva-path.” Thus, our progress depends upon how far we have walked on this path.
So, teaching others to transcribe as well as doing so ourselves, benefits ourselves and simultaneously benefits others. First, this benefits ourselves. Also, when we sincerely teach others, then they too should improve. When we lovingly exhort others, they will also correct themselves and progress. This principle is very [clear].
So, we must benefit ourselves; we first benefit ourselves and then others. So, “They will make offerings, praise others and teach the Dharma.” For the sake of this [aim], we benefit others. As such, we ourselves must first be accomplished so that we can first obtain benefit. Therefore, if we wish to make offerings, we must teach the Dharma. If we truly wish to make offerings, spread the Dharma and benefit all beings, we must often teach the Dharma. For the Dharma to be transmitted and everyone to gain clarity on the principles, we must transmit it.
We previously only mentioned upholding and reciting the sutra, but what of now? We must teach and transcribe the sutra. We ourselves must know how to transcribe it before we can teach others to do so. The sutra passage continues, “They can also erect stupas.” Aside from memorizing, reciting and reading, there is also transcribing the sutra and so on. The passage continues by discussing erecting stupas. “They can also erect stupas, build monasteries, make offering to and praise the Hearers of the Sangha.”
They can also erect stupas, build monasteries, make offering to and praise the Hearers of the Sangha: There are people who build stupas, make offerings and teach the Dharma to others. [This is] the paramita of giving. They are also good at building stupas and temples, making offering to the Sangha and praising this sutra.
We must praise everyone, for in interpersonal relations, those who praise others are always respected. So, we must know [how to do this]. This, of course, does not mean flattery. This praise is not flattery. When teaching others what they do not know, after teaching them, when they [improve a bit], we must say, “Great job!” If they are working together with us on something then we encourage them [to continue], while also having a means of teaching them. When they are willing to serve, we should praise them, and they will become joyful; if they make a mistake, we must gently exhort them. This all comes from our speech.
So, “there are people who build stupas, make offerings and teach the Dharma to others.” This is all considered giving. “They are also good at building stupas and temples.” These are all forms of giving. In making offering to the Sangha, we must also praise those who read the sutras.
The next sutra passage [states], “They also make use of countless methods for giving praise to extol the merits and virtues of Bodhisattvas. They also make use of various causes and conditions to explain the Lotus Sutra to others in accordance with its meaning.
“They also make use of countless methods for giving praise to extol Bodhisattvas.” Bodhisattvas also need people’s praise, especially newly-inspired Bodhisattvas. When we teach them how to serve, we must also praise them. “What you did is correct! You did the right thing. Now keep improving!” We must use such a method.
They also make use of countless methods for giving praise to extol the merits and virtues of Bodhisattvas: Bodhisattvas are Great Vehicle monastics. We must praise them in accordance with the Dharma. When we praise the praiseworthy, this gives rise to merits and virtues. If we carelessly praise the wrong people, we will inevitably commit wrongdoings, must less be able to attain blessings.
“Bodhisattvas are Great Vehicle monastics.” These monastics do not wish to rely upon others; not only do they support themselves, they also work to manage the great family of [all sentient beings] in the world. As everyone has put in effort, we must all praise each other.
So, Bodhisattvas are monastics who formed Great Vehicle aspirations. So, “we must praise them” in accordance with the Dharma. We must praise in accordance with the Dharma and not give praise that violates the Dharma, for praise that violates the Dharma is wrong. For those who are truly mindful in teaching the Dharma and serving sentient beings, aren’t all these eminent and virtuous monastics exactly like this? [Da Ai TV] has a very mindfully produced program based on eminent monastics’ biographies. We cannot directly observe the past, but now we can mindfully leverage technology so that everyone can see and hear about them. We respect the past, but the present even more. We must have reverence for all Dharma masters, but also speak truthfully.
In the Lotus Sutra, there is another sutra passage which further gives us very good education. So, everyone must mindfully listen to it. “[We] praise the praiseworthy.” We must praise those worthy of praise, for “this gives rise to merits and virtue.” If we do this, this is true praise. “If we carelessly praise the wrong people,” this is to speak carelessly. When we face everyone, we praise those who are truly [praiseworthy]. But what if they are not? Then we must not commit slander. So, we give praise and never slander; we should all be clear on this. Nowadays, society is very complicated. In any case, we must be earnestly mindful.
“They also make use of various causes and conditions to explain the Lotus Sutra to others in accordance with its meaning.”
We must seize opportunities [provided by] various causes and conditions. “According with its meaning and principles, they expound this sutra to all sentient beings.” This is very simple; everyone ought to grasp it. This is also “the practice of giving.” Expounding the Dharma is [a form of] giving. This is the giving of Dharma. [Among] sentient beings, some suffer from poverty. So, we give them material aid, such as money and provisions. To those whose hearts are empty and fearful, without a direction in life, we give them fearlessness. To those who are confused and ignorant, we give them the Dharma. We have various ways to teach in accordance with people’ capacities, according to their ability and strength in giving. So, we must be mindful.
We must remember our initial aspiration to engage in spiritual cultivation. Our initial aspiration [includes] making the Four Great Vows. “I vow to deliver countless sentient beings, I vow to eliminate endless afflictions, I vow to learn infinite Dharma doors” and “I vow to attain unsurpassed Buddhahood.” These Four Great Vows are our foundation. What about the Four All-Embracing Virtues? Charitable giving, beneficial conduct, loving speech and working together are all [methods] we cannot lack. These are the Bodhisattva’s offerings to the Buddha, the Dharma, the Sangha and all sentient beings. Because all sentient beings intrinsically have Buddha-nature, so we ought to have the mindset of making offerings when we serve by giving. So, we must all always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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