Explanations by Master Cheng-Yan
Subject: Making Offerings Through Diligent Practice (勤行供養 濁世弘法)
Date: May.16.2019
“Good and evil in the world lead to retributions. We reap the fruits of the seeds we sow. There are people who practice diligently and make offerings, spreading the Dharma in the evil world of turbidities. The raging currents of ignorance surge like a river. The turbidity of views proliferates and coalesces in the era of Dharma-degeneration. There are [also] the turbidities of sentient beings, afflictions and life. Thus, this is known as the evil world of Five Turbidities.”
I feel sorrow for this world. We all must be very mindful. Since we are in this world, we must mindfully understand it. Since it is rare to listen to the Buddha-Dharma, we must mindfully listen and take it in because only when we are mindful are we able to comprehend it. If we hinder ourselves, the Dharma that is taught will absolutely not be able to enter our minds. There is an order in [understanding] the principles of people, matters and things which requires us to be mindful. If we are, then among people and matters, the way we do things and treat people will naturally be harmonious. As long as we are mindful, everything that we do can be completed meticulously. As long as we are mindful, we can thoroughly understand the principles. We must be mindful!
If we are not mindful in this present era, then “good and evil in the world [will] lead to retributions.” Although every day we emphasize that everyone intrinsically has a good nature, lamentably, the world is [a mix of good and evil]. When we are with good [people], then we [act] virtuously. We praise virtue and are willing to do good deeds. Yet, when we hear evil [words], we are very quickly entangled in the disputes of evil people and led astray.
So, [since] we are all presently ordinary beings and are not very clear on what is good or evil, in our interpersonal relationships, we are very easily influenced. On top of that, we have good and evil in a tug of war within us. We have not yet made up our minds, so we are not mindful or focused. If we were mindful and focused, we would choose the true, virtuous Dharma. Our minds would be wholeheartedly focused. When it comes to good deeds, we can seize time and make use of our lives to diligently advance. At all times, we must motivate ourselves to go toward goodness, the good path and good principles. We must grasp the principles and be firm in our own resolve. If we are not firm in our resolve, very quickly, evil thoughts and acts will find a way to enter. A single sentence will influence us, or a single mistaken perspective will entice us, and we will linger in that place without advancing.
The “fruit,” the result, will be as such; we will remain unclear. We will end up wasting our whole lives. In this way, we waste our time in the mix of good and evil. We will remain amidst ordinary beings’ ignorance and delusions. This is the suffering of this world. [We suffer] because “we reap the fruits of the seeds we sow.” We were like this in our past [lives], bringing a mix of good and evil [karma]. Now, we are likewise amidst good and evil, so we create even more [evil karma]. We cannot differentiate between good and evil, and so, we bring [our karma] into the next life again.
Like this, “the seeds we sow,” are always a mix that cannot be clearly distinguished. Because we have good, we retain our human bodies; because we have evil, we are lost in life and encounter negative conditions. This is how good and evil coexist. In this life, we can see that “there are people who practice diligently and make offerings.” There are those who hear one thing and realize 1000. In their lives, they were very confused and had bad causes and conditions, but [now] they have accepted this Dharma and connected with good people such as Tzu Chi volunteers who resonate with their causes and conditions. So, they immediately change and work with a focused mind. This is “diligent practice”. They make offerings through this conduct. There are many precious. Bodhisattvas like this. In body, speech and mind, they devote themselves to their practice. Take for example a couple from Taipei.
[Chen Songtian] and Xiao Xiuzhu went to Sichuan. In fact, they did not speak the language there and were already quite advanced in age. But [Xiuzhu] said to me, “Master, we will repay you with a grateful heart. You are so worried about recycling. We have both formed aspirations. Taiwan has already been mobilized in such a way, so we want to bring this method [to Sichuan]. We want to go to Sichuan because we heard that they really need recycling [efforts] there, so we must go.” They went there and were very mindful. They did not speak the language, so it was very difficult. But they put the teachings into action and moved many people. In Taipei, they had set up a very good recycling station, which actually looks like an antique store. It is very, very exquisite. They came up with this concept, and many people came to visit. I also visited twice. Really, anyone who goes there will think that it is not at all like a recycling station, not in the least. We should know that [they persisted] for several decades as if it was the first day. From the time I began to promote recycling, the couple transformed their views on life and devoted themselves to recycling. Everyone who sees [the station] praises it. This came from this couple’s unity of vows. So, after doing well with this recycling station, they formed aspirations and vowed to go to Sichuan. They cleaned up an area around. Huaikou township in Jintang and held an opening ceremony for it to be a recycling [station]. The local leaders, as well as locals from all walks of society, over 180 people, attended this event, the opening ceremony. After the opening ceremony, everyone went inside. They learned about the process of recycling and how [materials] can be recycled to become resources again. Many people in attendance were taking pictures and taking notes about how to do [recycling]. We saw people from the field of education, government workers, the general public, entrepreneurs and so on. [Their said], “So, this is how recycling is done! This is how things are sorted!” Everyone was willing and proactive to start doing [recycling work]. This is something that needed to be done, and they just didn’t know how to do it. But there were people who were willing to start, and they implemented it in an unassuming [place]. Now, they have continued to this day. Internationally, every country has this headache; they know they need to handle [their trash], but the problem is that. The elderly Bodhisattva couple was actually able to go to that place together, where the language and culture were different, but in this one area, everyone shares the same need [for recycling]. Even if they had to use body language to communicate likewise, they were still able to get others to completely understand the meaning of what they said, how to carefully sort the collected garbage and how to restore it to its source materials. We saw that they opening ceremony was very successful this time. So, as long as “there are people who practice diligently,” this is dedicating themselves, and it is making offerings from the heart. Without [a sincere] heart, regardless of how good something is, people obstruct themselves. If people are sincere, even when it comes to piles of garbage, they can turn these into something sensational that is praised by everyone. [The couple] was specifically [able to resolve] the greatest issue for people nowadays and [introduce] ways of handling [garbage]. It was so easy to bring this method there, and they were able to contribute to this place. This is making offerings. It is “spreading the Dharma in the evil world of turbidities.” Isn’t garbage very turbid?
It is a worrisome headache for any country. With such a big pile of garbage, how can they resolve the problem? It is growing by hundreds of tons every day which is a headache. However, if the majority of people are not willing to accept this and mobilize, it will be hopeless. Seeing that place [in Sichuan], this couple was so jubilant and willing to earnestly promote [recycling there]. See, this is spreading the Dharma. This truly is “spreading the Dharma in the evil world of turbidities.” Garbage is so turbid, yet they were able to use this method in that place to transform [people’s mindset] to see that the garbage is actually treasure. When we are discussing the Buddha-Dharma and go deep into it, we gradually analyze it from the external afflictions and turbidities to “the turbidity of afflictions” in people’s minds, expending so much mental and physical efforts, but who is actually able to listen and take it in? Can we do it? Of course; we must do it. Be it major or trivial matters, if we are not mindful, we cannot do anything. So, we can think about this elderly couple. They come from a well-off family, but for the last 20 to 30 years, since I started promoting [recycling] they have dedicated themselves to doing this. They truly put their hearts into it for the people and the earth.
So, at this point in time, “the raging currents of ignorance surge like a river. The turbidity of views proliferates and coalesces in the era of Dharma-degeneration.” Nowadays, people’s mindset and thinking, their afflictions, ignorance, views and understanding in life are like a raging current. This is the future world of evil turbidities that was discussed in the Buddha’s era. How turbid is this “future world of evil turbidities”? Using words to describe it, this turbidity is like a raging current. It is like a landslide with water rushing down to form raging currents.
It is like a volcanic eruption, we see on the news how there has been volcanic eruptions in Indonesian and the Philippines. In the world, there are many volcanoes. When a volcano erupts, the lave flows down like raging currents, the lava flows down like raging currents, continuously flowing down like a river of muddy water. this is a “raging current”. Indeed, nowadays, such ignorance is surging. The greater it is, the stronger the raging currents are that surge like a river. This is very frightening. It is very troubling and worrisome. Where does this arise from? From the turbidity of views. Our understanding and views are impure. If our views and understanding were pure, we would hear the Dharma as it is, and practice and uphold [the sutra] according to the teachings. When we are taught how to do the right thing, we must be mindful to accept and uphold it. We should be mindful of the teachings we implemented before “Yes, I should do it like this. I must earnestly write down the good points. While we serve, we should earnestly remember [the lessons] from the obstacles we encountered to not repeat [the same mistakes]. What we did right becomes our experience”. We become experts with experience. An expert who is very experienced does not need to speak of knowledge.
In truth, knowledge comes from previous experiences of people in the past. So, we must be earnest. After gaining knowledge, we must build experience. If we only speak from our knowledge but have no experiences, we only know of it but not how to practice it. If we know how to put it into practice, we can then reach our [destination]. If we do not know the way, we will be unable to walk the path. So, [knowledge is] only pointing out the terrain but not knowing how to walk the path. We must truly be able to walk the path ourselves in order to clearly know the scenery.
Otherwise, if we only point out the direction and discuss geography without walking the path, we will not understand at all the beauty of our own minds or the beauty of the journey. So, we must have “views” that are pure. People nowadays have knowledge but do not have skills. This is our “turbidity of views” nowadays”, which creates ignorance. Ignorance is a raging current that covers everything, keeping us from seeing clearly whether something is right or wrong. So, this turbidity of views is now very strong. Many mistaken views and understandings coalesce and wipe away the right teachings. This is [the era of] Dharma-degeneration. So, “The turbidity of views proliferates and coalesces in the era of Dharma-degeneration”. [We are] in this time of Dharma-degeneration. The Buddha also said in the future era, Dharma-degeneration will lead to evil turbidities. It will be a time when the Five Turbidities lead to an age of Dharma-degeneration. Isn’t that the era we are in now?
We see that people nowadays are truly hard to tame. They are very stubborn and hard to tame. So, this all comes from “the raging currents of ignorance [that] surge like a river”. These raging currents of ignorance come from the turbidity of views, perspectives that went astray and are mistaken. These deviant and mistaken perspectives proliferate and coalesce to wipe away the right teachings. We do not use [the right teachings] but use our own perspectives instead, and this leads to ignorance. In this case, in this era, this forms “the turbidity of sentient beings”. All sentient beings have afflictions.
Nowadays, we see from the news that children are unhappy. Surveys have found that many children have worries and even children have depression. Now, there are many young and middle-aged people who have depression. [There are also] many with bipolar disorder. The whole world is quickly becoming like this. So, “sentient beings’ afflictions” have caused everyone’s lives to become like this. Thus, there is “the turbidity of life”. This has led to unhappiness in life, to an inability to see hope, to impermanence as well as to turbidities in this world and continuous chaos. [In this world where] people fight and attack each other, our lifespans will decrease. Nowadays, we often hear how lifespans are longer because modern medical technology is advanced and we pay attention to nutrition. So, in terms of age, people’s lifespans nowadays really have increased. But when the world becomes chaotic, at its peak, there will suddenly be “raging currents of ignorance [that] surge like a river”. At that time, there will be the turbidity of life. According to the Buddhis sutras, we are already in the age of the turbidity of life where human lifespans decrease to 10 years. This is not because of a short lifespan, but because people are attacking each other. The [increased] mortality rate in the world is not from illness but from lack of harmony. There are the Five Turbidities. The Five Turbidities are the kalpa of turbidity, turbidity of views, turbidity of sentient beings, turbidity of afflictions and turbidity of life. These five altogether are the Five Turbidities. We are now in this evil world of Five Turbidities. If we are talking about “the kalpa of turbidity” a kalpas is a very long period of time. Starting from ten years, the human lifespan increases one year for every 100 years that pass until it reaches 84,000 years. Then, humans begin to create [evil] karma, and every 100 years, the lifespan decreases by one year until it reaches a lifespan of 10 years; this is the process of a decreasing kalpa. It means that these turbidities accumulate over a very long time. Once they accumulate to reach a peak, when the human population is huge, there will suddenly be “raging currents of ignorance that surge like a river”. At this time, the Five Turbidities coalesce to form a powerful force that is “the turbidity of life”.
Everyone, we really must remind ourselves to be vigilant every day. Most importantly, we need stability. This requires people’s hearts to be stable. To bring purity to people’s hearts, we must truly “refrain from all evil and do all that is good. This is eliminating evil and growing goodness. We must quickly eliminate evil views and understandings and gradually cultivate thoughts of goodness. This is making offerings of diligent practice. Everyone must put [the Dharma] into practice and spread good teachings in this world. This applies even to what we just mentioned, garbage and recycling. These are such simple matters. We may say that are simple, but only those who diligently practice are able to accomplish them.
Garbage may appear very coarse, but in fact, to complete the mission, there must be people who practice very diligently. [That couple] gave up a luxurious environment where they could enjoy comfort. They could have been in comfort, but they were willing to be amidst garbage and do this work not just for the short term but for the long term. Look at this couple. They have such good attitude. We see that they treat people so respectfully and joyfully. Only like this could they “rope in” many people to join them in doing the work together. They did not speak the language in this place, but they had a good attitude and acted very harmoniously, enticing many people to come listen to them. Despite the language barrier, they were joyful. They used body language to demonstrate and everyone listened to them.
In summary, this requires diligence. “There are people who practice diligently and make offerings.” We must make offerings through our actions. We should use these methods to spread the Dharma in the age of evil turbidities.
Everyone, from listening, this seems like very simple matter. It is so simple, but regrettably we cannot do it! So, we are ordinary beings who have a mix of good and evil [within us]. Our minds are undecided, so we cannot do anything. Thus, when we talk about spiritual practice and learning the Dharma, it is too profound. Everyone, we must have resolve and always be mindful.
The previous sutra passage says, “At that time, the world-Honored One, wishing to restate His meaning, spoke in verse. ‘After I enter Parinirvana, if people can reverently uphold this sutra, their blessings will be immeasurable, as previously described. It will be as though they have amply made all kinds of offerings and erected a stupa for my sariras, magnificently adorned with the Seven treasures, its tower tall and wide, tapering gradually all the way to Brahma Heaven, with trillions of precious bells emitting wondrous sounds when the wind blows.’”
These verses above are [repeating] the previous long-form prose. The Buddha had already told us that He was very worried about the time after His entering Parinirvana. After He had entered Parinirvana, would these disciples be able to practice according to the Dharma? When the Buddha was in this world, everyone made offerings to the Buddha, the Dharma and the Sangha, but did they put those teachings into practice?
So, the Buddha encouraged everyone to put them into practice. They had to establish the right direction. We must “proceed to the place of practice” and “sit beneath the Bodhi-tree”. This means we must advance in the right direction. We must diligently advance, be correct in our direction and practice according to the Dharma. The teachings of this sutra are perfect; He wished for us to understand the Buddha’s understanding and views, as well as how He walked this path. [He practiced] for a long time. He wanted to talk about His long period of spiritual practice, how He had already inspired so many people, how many the Bodhisattvas were and where they came from, how He had taught and transformed them over a long time and how accomplished these Bodhisattvas were. In this way, He described how He had engaged in spiritual practice for an extended time. It is meant to teach us how to walk the path. It was such a long path with so much beautiful scenery. This means [the Buddha] walked a long path He described how it took Him many lifetimes to be able to transform so many people and form good affinities with sentient beings. He wished to tell us that we must also learn to do this, be unafraid of hardship, keep walking the path, transform sentient beings and form good affinities. These all require a mind of impartiality.
When we encounter matters, we must be clear. We should not only use our Five Roots to connect with the Five Dusts and differentiate with our mind-consciousness, thus absorbing afflictions and ignorance, no. If we only use our Five Roots, our eyes, ears, nose, tongue and body, to connect with the external Five Dusts, our mind-consciousness will connect with them. Then, we easily give rise to greed, anger and ignorance, becoming greedy for everything. The “mind” begins to give rise to greed, anger and ignorance. All of this is in the consciousness, our unenlightened consciousness. What we need is to “turn consciousness into wisdom” and transform it into “profound discerning wisdom”. We must earnestly contemplate. We must contemplate to understand all people, matters and things. When people are suffering, [we can help] resolve their problems, and we can use things to help people. When we change our direction and turn limited love into great love, these material things can be used to do things to help people; this is wisdom. Through contemplation, we “turn consciousness into wisdom”. Then, [it returns to] our eighth consciousness. Sentient beings are equal; everyone is equal. Everyone can attain Buddhahood. The wisdom of the eighth consciousness turns consciousness into wisdom, which will enter our Dharma-treasury. So, naturally this becomes our “great perfect mirror wisdom”. Everyone, in the past we have been focused on this topic for several days so that everyone can understand clearly. Now that we know “knowledge” and “consciousness,” we need to “practice” and enter the Buddha’s understanding and views. So, regarding His understanding and views, He used many analogies to teach us that all practices must return to the path, to the right direction. To be able to serve for the sake of all beings is the best offering [we can make]. Because this sutra is the Buddha’s original intent, this sutra is the Buddha’s Dharmakaya (Dharma-body), His sariras. So, for us to practice according to the teachings, have deep faith and understanding, put them into practice and proceed toward the place of practice, this Dharma is so important! This is why He “restated His meaning”. So, what was He worried about after He would enter Parinirvana? [He worried] whether His disciples could “reverently uphold this sutra”. If they were able to do this, then “their blessings would be immeasurable”. People like these have already accumulated many blessings and affinities with sentient beings. Their affinities are immeasurable.
“As previously described” refers to the previous long-form prose. “It will be as though they have amply,” by following [the teachings] this way, “made all kinds of offerings”. Through our actions, we will already have made so many offerings. Making these offerings will be as if the Buddha were still alive. So, “having erected a stupa for His sariras” means they used the Buddha’s Dharmakaya. When we apply the Dharma, it is just like applying the Buddha’s Dharmakaya in this world. So, “[They] erected a stupa for His sariras, magnificently adorned with the Severn Treasures”. The Severn Treasures are the Severn Factors of Bodhi that we practice. Are we using the skills of the 37 Practices of Enlightenment? Or are we merely reciting them? If we apply them to our actions, [everything] in our lives will be dignified, “magnificently adorned with the Severn Treasures”. So, “Its tower [is] tall and wide”. What this expresses is our great virtue. It is like starting with a strong foundation and build all the way up to Brahma Heaven. It is like a stupa that is immeasurable in height. This [describes] our virtue; in this place, the wind blows and the bells chime. The “trillions of precious bells” emit sounds that are all teaching the Dharma. So, “[They] emit wondrous sounds when the wind blows”. The verse is describing [this state]. So, everyone must be mindful.
Following this it says, “Moreover, throughout infinite kalpas, they will make offerings to this stupa with flowers, incense, strings of jewels, celestial robes and all kinds of music. They will light fragrant oil lamps, which will illuminate their surroundings at all times”.
This symbolizes how infinite offerings of conduct are all within a single thought. In the span of a thought, we must have deep faith and understanding. “We always practice diligently to accept and uphold [the Dharma]” We make offerings through our conduct, “making offerings to the stupa of teachings throughout infinite kalpas”.
If we have deep faith and understanding, then with the methods and direction we are taught, we can repeat the same method. This is the path to take and how to do it. It is definitely right. “Always” means everlasting. In the span of a thought, we hear it and use it, then we must always uphold it. “Always” means for a very long time. We must spend a very long time to earnestly “engage in diligent practice to accept and uphold [the Dharma]” and make offerings through our conduct. Through what kinds of actions do we make our offerings? [We manifest] the principles through propriety; we exercise propriety through our actions. We were just talking about those two elderly Bodhisattvas. They are so amiable. We often see them with smiling faces. They are so modest and respectful, very respectful to people. This is the attitude they have. It is by following these principles that they are able to influence so many people. Thus, “This is making offerings to the stupa of teachings throughout infinite kalpas”. It takes a long time and much love and patience. They love the earth and care for humanity, so they do recycling work. It is the same principle. This is making offerings through conduct. “Flowers, incense, strings of jewels, celestial robes and all kinds of music…”.
Flowers, incense, strings of jewels, celestial robes and all kinds of music: Flowers represent the seeds of virtuous causes. Incense represents faith that permeates. Strings of jewels represent the bright pearls of wisdom. Robes represent the practice of patience. Music represents hearing the sound of Dharma, [which brings] the music of joy.
Flowers represent “the seeds of virtuous causes”. Every seed comes from a tree, and a tree begins with a seed. After causes and conditions converge, it blooms. The flowers that bloom have seeds, which are the causes. When a seed, a cause, has the causes and conditions to fall to earth, it can continue to be passed on, so these are called seeds of causes. When we look at a flower, it contains causes, seeds of causes within it. What about its fragrance? The fragrance permeates. When we listen to the Dharma and take it to heart, its fragrance enters our minds. This “fragrance” is the permeating fragrance of the Dharma.
“Strings of jewels” are the bright pearls of wisdom. They are an analogy for the bright pearls of wisdom. When we take the Dharma to heart, the fruit will naturally be precious, like strings of jewels, bright pearls like strings of jewels. And the clothing? It [represents] upholding the practice of patience. We must diligently advance and be patient, just like wearing a piece of clothing. Our clothing expresses our character, which is absolutely necessary. “Music” represents how hearing the sound of Dharma allows us to give rise to a joyful heart. This is happiness. So, “They will light fragrant oil lamps, which will illuminate their surroundings at all times.”
They will light fragrant oil lamps, which will illuminate their surroundings at all times. Oil represents the origin of the water of wisdom, with which we discern the appearances of things. The lamp represents the light of wisdom that broadly illuminates [all things]. Impartial, it shines everywhere, without exception.
Next is the oil. Before this, there were fragrant flowers and precious jewels given as offerings. But we must be mindful that these are all analogies. Oil represents ”the origin of the water of wisdom.” Oil is like how “the Dharma is like water.” The oil is an analogy for water, which is Dharma. The Dharma inspires our wisdom, so we can “discern the appearances of things.” Fragrant oil lamps cannot be lit without oil. When we light them, we are able to see our surroundings and the appearances of things. The lamp represents “the light of wisdom that broadly illuminates [all things].” When we light a lamp, its light will shine forth. This light of wisdom broadly illuminates [all things]. It is impartial, shining on things great and small. This is “wisdom.” So, this wisdom is “discerning wisdom.” [There is also] “impartial wisdom.” So, wisdom is lit up like the oil in a lamp, so the Buddha-Dharma allows the light of our minds to thoroughly shine through.
So, “In the evil world during the era of Dharma-degeneration, for those who will be able to uphold this sutra, it will be as though they have amply made these aforementioned offerings.”
We are now in an evil world, in an evil age. As was previously discussed, it is a very turbid and evil world. When it is very strong, this turbidity is like raging currents. This is something we must all be very clear on. The “evil world during the era of Dharma-degeneration” is describing the present. “Those who can uphold this sutra….” Those who can uphold this sutra in these times are very important. Because this is very important, “In verse, He repeated His teachings on the true principles.” The principles imparted here really do need to be explained again.
In the evil world during the era of Dharma-degeneration, for those who will be able to uphold this sutra: In verse, He repeated His teachings on the true principles. After the Buddha’s entrance into Parinirvana, in the evil world during the era of Dharma-degeneration, those who are able to reverently practice, accept and uphold this sutra are considered to be erecting stupas and making offerings.
After the Buddha entered Parinirvana, in this evil era of Dharma-degeneration, those who are able to uphold this sutra are considered to be erecting stupas. These are not tangible stupas. The analogy is comparing [their merits] to the height and width of the stupas. So, we must be very mindful. “It will be as though they have amply made these aforementioned offerings.”
The previous passage, the long-form prose, says [the same thing]. So, the meaning is the same as the long-form prose. It will be as though they have amply made these aforementioned offerings: People who can uphold this sutra will uphold it in accordance with the Dharma. Having completed ample practices, they proceed toward the place of practice and make offerings with all Dharma.
“People who can uphold this sutra will uphold it in accordance with the Dharma.” They must act in accordance with the Dharma. We must be very clear on how to act “in accordance with the Dharma.” It is not the superficial appearance of building stupas [that brings] great merits. Building stupas actually describes how putting the Dharma in action brings great merits. So, “Having completed their ample practices, they proceed toward the place of practice and make offerings with all Dharma.” Only this bring great merits and virtues, so this is how [we should] make offerings. Please, everyone must be very clear. We must clearly see that in our daily living, when we deal with people, matters and things, we need to return to the principles. We must be very clear on the principles. Lamentably, nowadays, evil turbidities have become “raging currents [that] surge like a river.” The raging currents of turbidities are really worrisome, so everyone, please heighten your vigilance. Bringing purity to people’s hearts is vital. Putting [the Dharma] into practice requires everyone to form aspirations. Therefore, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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