Explanations by Master Cheng-Yan
Subject: Practice Right Dharma and Spread and Great Vehicle (修學正法 弘傳大乘)
Date: May. 10.2019
“We must learn Right Dharma to spread it to others, always nurture the compassionate intent to aid sentient beings and focus on our aspirations to diligently seek the Great Vehicle Dharma. People of awakened love practice the Bodhisattva Way to transform and liberate all sentient beings. For the sake of this world, they create blessings and cultivate virtues through purifying practices. They embrace and uphold the wisdom of all virtuous teachings, extensively aiding all sentient beings.”
We must put our hearts into listening and understanding all teachings. We must remember to absorb things we listen to, imprinting them in our hearts and constantly remembering them in our daily living. We must constantly seize time, using every moment of our lives to enter the Buddha’s understanding and views. How should we learn from the Buddha? Isn’t the state of the Buddha’s understanding and views the direction [we are aiming toward]? When our direction is set, we should constantly maintain a joyful heart. Though we are still far from the Buddha’s state, if we advance step by step in accordance with discipline and the Dharma, then as long as our direction is correct, we do not fear how long this path is. We all [already] know this.
So, it is most important for us “to learn Right Dharma”. In learning Right Dharma, our aim is to spread the Dharma to others, [working together] to pass it on. The Buddha’s understanding and views is the right way in life for all of us. We must quickly lead those who are behind us, helping them forward along with us. Thus, we must form aspirations and make vows. The Buddha also taught us in this way, [teaching us to] read and recite, transcribe and put [the sutra] into practice. [The Buddha taught us] to advance in this way, to transmit the Dharma and to walk [the path] like this. This was what the Buddha taught. We must know the Buddha’s intent and understand the Buddha’s heart to enter the Buddha’s views and understanding. So, we must be very precise in walking in this direction.
What is the Buddha’s intent? [It is to] “always nurture a compassionate intent to aid sentient beings.” This is the Buddha’s intent. So, we must learn from the Buddha’s intent. For the sake of suffering sentient beings in the world, [the Buddha] could not bear to see sentient beings being lost in delusion. In the same way, we must be very mindful and take our compassion as starting point. “We feel others’ pain and suffering as our own.” People nowadays call this “empathy”. We feel others’ suffering as our own suffering, so we must find a way to free them from such suffering. There is always a means [of doing this], and we must seek this method with focus and diligence. [This method is] the Great Vehicle Dharma. It is only with the Great Vehicle Dharma that we walk on the Bodhisattva-path that the Buddha taught us. On the great white-ox-cart, we transform ourselves as we transform others. As long as our direction is correct and we also have this tool to carry all of us forward, in this way, we can call on [others to join]. As we move forward, we also call upon others to get on the great white ox-cart. So, in our practice, we must cultivate the Great Vehicle Dharma. This is being “people with awakened love.” We gain understanding and become awakened. We understand and realize the world’s impermanence, suffering, emptiness and that there is no self. Yet [countless beings] remain confused within the Saha World. “Indeed! So many sentient beings remain deluded. We must quickly turn back and call out to them.” This is being people with awakened love.
Since we know about such a situation and [how people can] flounder in suffering, as awakened sentient beings, we must put the Bodhi-path into practice, calling on everyone to enter the Bodhisattva Way. With the Bodhisattva Way, [we] must begin practicing the Six Paramitas. The great white ox-cart does not just move forward once we get unto it. Once we know the method, we must “actualize the Six Paramitas in all actions” and make the Four Great Vows. The Four Great Vows are like four wheels while the Six Paramitas are like the cart. The cart has a bottom and sides, while the front and back have parts for the ox to pull.
In this way, [the cart] carries within it countless tools. So, “actualizing the Six Paramitas in all actions” means that everyone must have the spirit of driving the great white ox-cart. Thus, we must have awakened love. “People of awakened love practice the Bodhisattva Way.” We need to have such Dharma to “actualize the Six Paramitas in all actions.” This is what we must learn! We learn the Six Paramitas to teach a multitude [of sentient beings] according to their capabilities. This does not depart from the Six Paramitas. [These include] giving, precepts, patience, diligence, Samadhi and wisdom. With wisdom, how can we find a way to adapt to countless different sentient beings, each with their own capabilities, perspectives, habitual tendencies and so on? For this, we need awakened wisdom. This is the Bodhisattva Way. “They transform and liberate all sentient beings.” The Bodhisattva-path has always been about how after awakening ourselves, we must go on to transform other people. Only thought this can we become Bodhisattvas. To only awaken oneself is the Small Vehicle. It lacks the strength of wisdom. Great awakening is when the Five Paramitas are complete and the prajna paramita is perfected. Only when the Six Paramitas are perfected are we able to “transform and liberate all sentient beings. For the sake of this world, [we] create blessings through purifying practices.” We must certainly devote ourselves to this task. In this world, there are multitudes of sentient beings who are unfamiliar with one another. But in past, present and future lifetimes, their transform grate lifetime after lifetime. As long as there is an affinity, when we encounter one another, we can get to know each other and together share the same power of vows. This means that our affinity from previous lives was very intimate. Since our affinity from previous lives was so intimate that we now share the same heart and mission, in the future, we will also walk the same path toward Buddhahood. So, “For the sake of this world, we create blessings and cultivate purifying practices.” These practices take us along a shared path, where we share the same aspiration to transform and liberate all sentient beings. There are numerous sentient beings, from human beings to animals, sentient and non-sentient beings; [they] all possess a nature.
In a [Da Ai TV] program, we saw an analysis of how trees and plants also need to heart kind words. A scholar had done a research on this with two bowls of rice. He kept shouting at one bowl, yelling harsh words, while parsing the other bowl of rice, giving compliments. After a few days, the two bowls of rice were brought together. The rice that had been constantly shouted at had become moldy and dark. The rice that received constant praise, however, remained white. [Furthermore], it did not smell foul, but maintained the fragrant smell of rice. They could see that plants, even after cooking, such as cooked rice, responded like this.
There is also a farmer in Myanmar who received rice seeds that we distributed. [We] distributed the same seeds [to all farmers]. A person who believed [in this] circled his fields every day, praying and reciting [sutras] and “Jing Si aphorisms” to the rice plants. Along the ridges of the fields, he continuously circled them. He did not use any pesticides or chemical fertilizers, only organic fertilizers but no pesticides. Thus, in this way, [even though] others’ fields applied pesticides and chemical fertilizers, when the time for harvest came, it was already clear that many of those fields had been damaged by pests, but this farmer, U Thein Tun, had an abundant harvest. This was a great testimony and his faith grew even more. So, he began to do this every year, which also influenced other local people. Not only did he do this, he also cultivated himself by drawing nearer to Tzu Chi, went through volunteer training and became certified as a commissioner. This was all because many years ago, in 2008, there was a typhoon, a natural disaster [that hit them]. Thus, there were people with awakened love who dedicated themselves to serving and caring for [the survivors]. These were “people of awakened love who practice the Bodhisattva Way.” They “focused on [their] aspirations to diligently seek the Great Vehicle Dharma.” Myanmar has always been a Buddhist country. However, these causes and conditions brought to them the mindset of helping themselves while also helping others. They finally understood this and thus started “the handful of rice” [movement]. Giving a handful of rice can help others. This was a movement that spread. As people work hard for themselves, they can also help others. They attain for themselves and transform others. Although they are not rich in material wealth, they are rich in love. With “a handful of rice” set aside at every meal, the entire village was able to unite and provide care for the poorest residents such as the widowed, the orphaned and the elderly. They were able to care for them, which was no easy [task]. The Dharma always begins with people who form aspirations and make vows to diligently seek to benefit themselves and others. We also need awakened sentient beings who are willing to take this step upon the Bodhisattva-path to transform and liberate all sentient beings, creating blessings and engaging in beneficial conduct. We must practice in this way. This is not impossible to do. So, “They embrace and uphold the wisdom of all virtuous teachings”. We need to have wisdom and the Four All-Embracing Virtues. Aside from practicing the Four Great Vows and the Six Paramitas, we must go among people with the Four All-Embracing Virtues. We must gently practice ”giving”, warmly [employing] “loving speech” to earnestly get along with people while constantly thinking of [benefiting others] through “beneficial conduct” and “work together” harmoniously with others. We call upon everyone to “work together” in performing good deeds. This is very easy to do among people in our lives.
So, “They embrace and uphold” the wisdom of all virtuous teachings, “extensively aiding all sentient beings”. This is something everyone can accomplish; none of it is out of our reach. So how can the Bodhisattva-path be considered hard to practice? It is what people of all walks of life can do, so it is not difficult! Thus, we must mindfully seek to understand this, for in truth, it is not difficult. We must put our hearts into understanding this.
Let us look at the previous sutra passage, “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. They also make use of countless methods for giving praise to extol the merits and virtues of Bodhisattva. They also make use of various causes and conditions to explain the Lotus Sutra to others in accordance with its meaning”.
“Various” here describes how we employ various methods and various causes and conditions to expound the Dharma in accordance with different peoples’ capabilities. We must all remember this. We previously said that “making the Four Offerings” is, in truth, not very important. What is most important is to value the Bodhisattva-path. To walk the Bodhisattva-path by going among people and transforming all sentient beings is to put [the Dharma] into practice and dedicate the Four Offerings to others. Such actions bring greater merits and virtue than constructing stupas and monasteries. These are true offerings. A few days ago, I spoke of “bearing it atop our heads, bearing [the Dharmakaya] atop our heads. The Lotus Sutra is the Buddha’s entire body, His wisdom-life. Therefore, when we apply our wisdom-life, in our daily lives, this is carrying [the Buddha] on our heads, shouldering the Tathagata’s mission. We must mindfully seek to understand this.
Continuing on, the sutra passage states, “They can also uphold precepts with purity and dwell together with gentle and harmonious people, patient and free of anger. With firm resolve and aspirations, they always cherish sitting in meditation and attain deep Samadhi. With diligence and courage, they embrace all virtuous teachings. With sharp capabilities and wisdom, they skillfully answer challenging question”.
“Also” means “what is more”. “They can uphold precepts with purity”. Starting from now, we must put [the teachings] into practice by upholding the precepts with purity. “[We must] uphold the practice of the Six Paramitas perfectly”.
We previously spoke of the Five Paramitas. Now we must perfect the Six paramitas. So, “They uphold the precepts with purity. They accept and uphold all the practices and precepts”.
They can also…: They uphold the practice of the Six Paramitas perfectly. Uphold precepts with purity: They accept and uphold all the practices of the precepts. Regarding the teachings of the purifying precepts, they clearly discern their degree of severity without violating any.
Everyone is familiar with upholding precepts. Precepts are divided into many different types. For us monastics, the precepts we vow to keep in the ordination hall are different from [those of] the lay people. The precepts that lay people must uphold are different from those of monastics. Monastics in the ordination hall take both minor and major precepts. Everyone has already clearly understood this. The precepts upheld by lay Bodhisattvas are similarly [divided into] minor and major ones. So, we must accept and uphold precepts.
Whether we are lay people or monastics, the most common and universal [precepts] are the Five Precepts and Ten Good Deeds that are necessary for everyday life. Lay people must accept and uphold them, and the monastics cannot forget them. Not only can we not forget them, they are so fundamental that we must teach them to others. Everyone, all lay people, need to uphold the Five Precepts and practice the Ten Good Deeds. [We need] the Five Precepts and Ten Good Deeds. Everyone, we must earnestly seek to understand the Five Precepts. We must not kill, steal, engage in sexual misconduct, lie [or drink alcohol]. These are the Five Precepts. Lay people must uphold the Five Precepts. The Ten Good Deeds is an extension of the Five Precepts which goes into more detail. Four of speech, three of body and three of mind come together to form then ten good deeds. We have often spoken of this in the past. So, “They accept and uphold all the practices of the precepts”. There are many, many precepts, such as the many practices of the precepts that monastic [must uphold]. Of course, there are both minor and major ones which we know as guidelines. Still, we must constantly heighten our vigilance in our daily life. Most important of all is how we can lead by example in the world how we can lead by example in the world. So, at the same time, we must also “accept and uphold all the practices of the precepts, the teachings of the purifying precepts”. When it comes to us, we must clearly discern their degree of severity without violating any. [They requires us] to earnestly be mindful. Our goal [is to become] Bodhisattvas. Bodhisattvas also have separate teachings on Bodhisattva-precepts. [Those who are monastics] ought to have taken up the monastic Bodhisattvas precepts too. What about lay [Bodhisattvas]? Some people uphold the lay Bodhisattva precepts. Do they go to the ordination hall and then return with them? Those who do not go to the ordination hall likewise also cultivate the Bodhisattva-practice.
Those who cultivate the Bodhisattva-practice always keep the precepts in mind. They retain and uphold them without ever forgetting them and refrain from committing any evil deeds. Thus they are said to uphold precepts. As they face external sense objects, their mind remains free of defilements and attachments. This is called upholding precepts.
“Those who cultivate the Bodhisattva-practice” are people who form Bodhisattva-aspirations. To form initial aspirations is to form Bodhisattva-aspirations. We must seek to embody [the practice], not just seek the title. What is most important is truly putting the Bodhisattva-practice into action. [To return to our] true nature and form, we must form such great aspirations. So, “those who cultivate Bodhisattva-practice always keep the precepts in mind”. We have our precepts of purity, etiquette and demeanor.
Take Tzu Chi volunteers for example. When we are all together, we must know the precepts of purity and etiquette. These are all part of the precepts. So, we “always keep them in mind”. Our rules are such that our etiquette in the way we carry ourselves is also [a form of] discipling, [upholding] our precepts and demeanor. Similarly, monastics’ precepts and etiquette also require that we earnestly perform our duties in accordance with the precepts.
So, [we must] always keep the precepts in mind. “They always keep the precepts in mind, retain and uphold them without forgetting them.” We must constantly keep this in mind. “These are our guidelines and rules. So, I must not cross the line.”
Take the [volunteers] in Mozambique for example. They lack [an office] building, so they just drew a line. Within the boundaries of the line, it was their spiritual training ground, a dignified temple hall. It was entirely empty, without any building. Still, within the bounds of this line, they paid respects to the Buddha. There was no Buddha [statue]. To represent the Buddha, they had a tiny crystal Buddha that we sent from here. They used a chair to place it higher, taking that place as [their focus]. There were no structures around them. Instead they used lines, carefully drawing them on the ground. The area that they [traced out] was their dignified temple hall, a sacred temple hall. To enter, everyone had to remove their shoes, though [the ground] inside was still the same dirt. Likewise, there were precepts in their hearts. They felt that within [the line], it was pure, so they had to remove their shoes outside. In this way, when they entered, they were entering a sacred temple hall. This is “always keeping the precepts in mind. They retain and uphold them without ever forgetting them. These are the rules they keep in their hearts.
So, I often say that whenever I speak of them, my heart is full of joy, because they are making offerings in practice. This is truly moving.
Furthermore, [They] refrain from committing any evil deeds, thus they are said to uphold precepts”. So, they are those who truly uphold the precepts. Further, “As they face external sense objects, their mind remains free of defilements and attachments. This is called upholding precepts”. Their hearts cannot be influenced by external things, for they have formed aspirations of walking the Bodhisattva-path. Whether physical ailments in their body, difficulties in external environment or obstacles in their mind, they are able to overcome all of them. Single-minded in their resolve, “their mind remains free of defilements and attachments”. This is upholding the precepts. Everyone, spiritual practice is not easy and there are limitations in our environment that must be overcome.
So, [the sutra passage] continues to say, “[They] dwell together with gentle and harmonious people, patient and free of anger”.
[They] dwell together with gentle and harmonious people, patient and free of anger: Gentleness and harmony are both part of the paramita of patience. This is the practice of patience. The Chapter on Dharma Teachers [says], “The Tathagata’s room is a great heart of loving-kindness and compassion toward all sentient beings. “The Tathagata’s clothing is a heart of gentleness and patience”.
Gentleness and patience should come together. Gentleness and harmony are both part of the paramita of patience. This is because with the paramita of patience, we can patiently endure; those who can patiently endure are gentle and harmonious.
In the Chapter on Dharma Teachers, there is a passage that states, “The Tathagata’s room is a great heart of loving-kindness and compassion toward all sentient beings.” “The Tathagata’s clothing is a heart of gentleness and patience”.
Everyone ought to remember this passage. It is easy to say and remember. Thus, gentleness, harmony and patience all come together. So, “With firm resolve and aspirations they always cherish sitting in meditation and attain deep Samadhi”. This is Samadhi and tranquility.
With firm resolve and aspirations, they always cherish sitting in meditation and attain deep Samadhi: With form resolve, they always take joy in and place importance on right thinking and Samadhi. They attain the deep and wondrous state of Samadhi of all Bodhisattvas. This is the practice of Samadhi.
Our aspirations are firm. As we have formed aspirations and vows we thus have a direction [to move in] and we have confirmed this direction. “With form resolve, they always take joy in and place importance on right thinking and Samadhi.” [When it comes to] our thoughts, to “take joy” means to be very happy.
During the process of spiritual practice, our hearts are always very joyful. Whether we are walking, standing, sitting or sleeping, our hearts always abide in right thinking and Samadhi. Thus, we “attain the deep and wondrous state of Samadhi of all Bodhisattvas.” Even walking is a form of mediation. “Meditation” is right Samadhi. When we walk, stand, sit or sleep, our minds remain steadfast and always take joy in “right thinking and Samadhi.” Our thinking and our direction always abide in such a state of mind. They “attain the deep and wondrous state of Samadhi of all Bodhisattvas.” This is because they all engage in the Bodhisattva[-practice]. Bodhisattvas are awakened sentient beings. Awakened sentient beings walk the Bodhisattva-path and actualize the Six Paramitas in all actions; giving, precepts, patience, diligence, Samadhi and wisdom, all six of these Paramitas are replete in them. This is the Bodhisattvas’ wondrous state of Samadhi. So, [the sutra passage] continues, “With diligence and courage, they embrace al virtuous teachings.” Thus, with diligence and courage, they gather these virtuous teachings together.
With diligence and courage, they embrace all virtuous teachings: “Diligence” and so on refers to the Paramitas of diligence. They always advance diligently with courage and great strength. They diligently practice all virtuous teachings while cultivating and disciplining their minds. This is the practice of diligence.
We must diligently give and also be diligent in practicing loving speech, beneficial conduct and working with others. There are many methods, and they are all inseparable from people. Thus, we must “always advance diligently with courage and great strength.” We must not be indolent. As we go among people, we must draw near to them and give of ourselves to each other with gentleness, patience and loving speech. These are all teaching us, gradually, step by step. “They diligently practice all virtuous teachings while cultivating and disciplining their mind.” We must unite our hearts and the hearts of others with the same aspiration and move forward diligently together.
“With sharp capabilities and wisdom, they skillfully answered challenging questions.” These are “sharp capabilities and wisdom,” the “Paramitas of wisdom.” So, “Because they have sharp capabilities, they are wise and brilliant. Whatever people ask them, their answers inspire others to give rise to joy and submit to and follow them faithfully. This is called ‘skillfully answering.’”
This is the practice of Prajna.” This is wisdom. We can interact with sentient beings like this, giving answers to their doubts. This is dispelling doubts and severing entanglements. We can dispel doubts for sentient beings and also eliminate entanglements of afflictions. We must learn this, the practice of the Six Paramitas, giving, precepts, patience, diligence, Samadhi and wisdom. As we truly practice the Six Paramitas, stage by stage, we gown to clearly understand and enter the Buddha’s understanding and views.
The next sutra passage states, “Ajita, after I enter Parnirvana, if there are good men and good women who will accept, uphold, read and recite this sutra, they will also have all these good merits and virtues.”
Below, it continues to say, “Ajita, after I enter Parnirvana, if there are good men and good women who will accept, uphold, read and recite this sutra, with aspirations to advance [the Dharma], they will spread the Dharma through later generations.
“They will also have all these good merits and virtues.” There are theses good merits and virtues from advancing the Dharma and also practicing the Six Paramitas, “cultivating everything mentioned previously [for] these good merits and virtues.”
Aside from expounding sutras, they must also put them into practice; they must practice the Six Paramitas. Similarly, we all must do this personally. When we know to expound the Dharma, we must also engage in acts of giving and be willing to serve others. If we know how to teach, we must also know how to practice diligently. When we encounter difficulties, we must understand how to overcome them, how to be gentle, flexible and agreeable. We need patience, gentleness, harmony and so on. These are what we must be able to put into action. We need diligence in our practice. We need Samadhi and right thinking. [We] must abide in Samadhi without being disturbed by external environments. This is something we all should be able to do. In this way, as we walk on the path of the Buddha-Dharma, we become clear [in practice]. So, “When they cultivate everything mentioned preciously, they will attain all these good merits and virtuous.” If everyone can understand this and cultivate these merits and virtues, then, in this way, we can perfect them.
The previous sutra passage keep calling upon us to spread the Dharma. Beginning with the Chapter on Dharma Teachers, the Buddha had been recruiting living Bodhisattvas in this world. This has continued in this way to the present. Those who spread the Dharma [include] those who listen to the Dharma, those who teach the Dharma and who transmit the Dharma. Those who listen to the Dharma can know it; those who transmit the Dharma know to spread virtuous conduct. If we are capable of understanding and expounding the Dharma, then we will be able to transmit it. Virtuous Dharma must be put into practice, not just be spoke about but also put into practice. Dharma that can be put into practice can be put into action by people. In truth, humans must be able to do this, for even animals can do it too!
Let me quickly tell a story. There was a poisonous dragon. He was born with a poisonous body. Just by breathing, he could poison humans. Just by silently opening his eyes and looking at a person, his gaze could kill a person as well. The dragon himself complained, “Why is it that I have been born with a body full of poison?” “My eyes can kill people; my breath can kill people. Even my scales excrete poisonous gas!” He believed in the Buddha-Dharma, so he decided to uphold precepts for a single day. He accepted the Buddha’s precepts for a single day. This occurred countless kalpas in the past. After upholding the precepts for a day, he passed through a forest on his way [home]. He was tired and curled his body on the grass, falling asleep. A hunter then arrived at the spot, suddenly seeing a great pile which appeared to be something shiny. As he examined it carefully, [he found], “Oh! It’s a dragon!” He was overjoyed. When he saw how soundly asleep the dragon was, he thought of skinning the dragon and presenting [its skin] to the king. “Wow, this is very valuable!” “I will receive a lot [for it].” This evil intent arose in his heart, and he immediately grabbed a club. In this way, with this huge club, he struck down hard on the dragon’s head. The dragon was very strong, but as he was upholding the precepts that day, so even though he had awoken, he did not dare to move. When this evil man gave rise to the idea, he pressed down hard on the dragon’s head, [hoping] to skin him. The dragon did not dare to move, for if he moved his scales would part, which would definitely injure this man. So, [the dragon] did not open his eyes or even breathe. He thought, “As I am keeping the precepts, I cannot harm anyone.” The hunter used one hand to hold the dragon down with the club, and with the other, he skinned him with a knife. “Ow! That hurts!” He endured the pain as he was skinned by the hunter, for he was willing to give up his life to protect this person. Because he protected this person, his entire body was skinned and he became totally naked. Then, the man took this skin and happily departed. The dragon was not far from the river. He thought, “My entire body is naked, it is all just raw flesh. This is unbearably painful!” This was especially true when the sun grew strong and shone down upon him. It was also hard for him to move. Furthermore, small insects began to arrive, and the surrounding insects had already covered his body. The sun shone down and the little insects gnawed; he wanted to move his body, but he was afraid of hurting the insects all over his body. He wanted to immerse himself in the river, but he feared that the insects would drown! So, with his gentle and peaceful hearts, and the [intention] to uphold the precepts, he endured with the power of patience, maintaining his Samadhi, the resolve in his heart, until the very last moment. With this tranquility through his extreme pain, he died in this manner.
After the Buddha finished telling this story, He then began to speak, “Do you all know? I was the dragon, and the person who skinned me was Devadatta!” Indeed, He was grateful to Devadatta for giving Him such a great test. He displayed such great patience that He completed His “actualization of the Six Paramitas in all action.” Because of this, He rapidly attained Buddhahood. “Actualizing the Six Paramitas in all actions” is very hard to do and hard to practice, but since we have made this resolve, we must complete this. So, in the end, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
