Explanations by Master Cheng-Yan
Subject: Uphold the Sutra in the Era of Dharma-degeneration (惡世持經 具諸供養)
Date: May.17.2019
“We must be able to uphold all virtuous Dharma and understand the great path deep in our hearts. We must remember the Dharma, never forget it and always be able to accept and uphold the Dharma. In this way, when we go among people, we can teach the Dharma fearlessly.”
We must be mindful! “We must be able to uphold all virtuous Dharma and understand the great path deep in our hearts.” Everything is inseparable from our minds. We must be mindful of the present at all times. We must uphold all virtuous Dharma in every moment and never let our hearts depart from all kinds of virtuous Dharma in any second. This is what it means to “understand the great path deep in our hearts.” In every recitation, as we take the Three Refuges, don’t we “take refuge with the Buddha” and [hope sentient beings will] “comprehend the great path and form the supreme aspiration”? The [morning and evening] recitations every day are to remind us to take refuge. By taking refuge, we remain vigilant and turn our hearts from the darkness to the light. We must completely eliminate our [thoughts] of ignorance and keep a bright and beautiful mind in every moment. This is called “taking refuge”. [To rely upon] the support of our heart and soul is to “take refuge”.
So, we take refuge every day. How many times a day do we take refuge? There are two sessions of recitations, so we do it twice. Is it enough to do it twice? No. [We should do this] in every moment. Only then will we understand [the Dharma] “deep in our hearts”. “Deep in our hearts” refers to delving deep [into the Dharma] single-mindedly. This is what “deep in our hearts” means. The two sessions are but recitations only. Remember, there are two sessions of recitations, in the morning and the evening, but we must have faith and understanding in every moment. In every moment, our minds are taking refuge, turning from the darkness to the light. This is the great Bodhi-path that we are walking upon. If our minds can always be like this, then this means that our hearts are directed toward the path. This is also called “upholding all virtuous Dharma.” If our hearts are directed toward the path, when interacting with people and dealing with matters, will we ever deviate [from the Dharma]? No, we will not deviate.
Then naturally, the direction of our lives will be toward purity. We must mindfully seek to comprehend this. “We must remember the Dharma, never forget it and always be able to accept and uphold the Dharma.” So, we must remember it; we must always remember it. We must always remember the Dharma. From yesterday, the day before, the day before that and the day before that, and even before then, since a few years ago we have been talking about the Lotus Sutra all this time. We are already on the 17th chapter. I spend such a long time on each chapter, discussing it with everyone and sharing my insights. [I talk about] current matters and matters from the past, during the Buddha’s era or [the time] countless kalpas ago, as told by the Buddha. We have all discussed the past and present, but how much do we remember? We must continuously recall them from our memories. When it comes to the sutras, after we hear them and memorize them, we must apply [the teachings] in our lives. When it comes to our Tzu Chi work, people, matters and things may be so close to us that they are right around us, or they may be far away abroad. [After discussing] matters and things that are close by, we further discuss what is far away. [We learn about] the kinds of disasters there are in the world, the kinds of suffering and the kinds of lives that people lead. We must be grateful to so many people. Serving with body and mind, they provide money and physical strength. There is such a large group of people from near and far who give of themselves and put [the teachings] into practice to help and provide emergency aid.
When we think back a little to the number of people saved, it reflects the number of people who helped accomplish this matter. Therefore, we often say that when we give, we must give without expectations. Is it truly without expectations? When we give without expectations, we [receive] “great gains”. We gain a lot. We [give] without expectations, but our hearts have already gained [something]. Before we benefit others, we already benefit ourselves. This is because our minds have already received the Dharma. We agree with the Dharma and put the Dharma into practice according to [the teachings]. Through us putting the Dharma into practice, those in suffering can attain liberation as a result. They also receive the Dharma and are joyful. When they are joyful, we feel at ease. So, when we give, what else would we desire? The process [of giving] is already very fruitful. When we go abroad to do disaster relief, although we normally may not have many interactions with each other, in order to go abroad to help people, all of us gather together from afar. [People may say], “We are together again” or “I have heard of your name before, but we near had much chance to meet” or “We do not know each other at all, but we are on the same team.” Tzu Chi volunteers from different places gather together. In some cases, people from several different countries gather together. Virtuous friends gather and meet up and can form good affinities with each other. This is called “gathering together like clouds.” Bodhisattvas gather together like clouds; from faraway places, they gather together with the same aspiration and vow. This is how we can walk on the same path together to complete something we are very worried about and give of ourselves wholeheartedly.
When we take a look at Serbia, the refugees there are always on the move. The disaster [they escaped from] was [the civil war] in Syria. They have been fleeing to many different places. For so many years, they have been without a home. Some mothers became pregnant while fleeing and gave birth in that process. Until now, [the mothers] carry their children. Where are these children’s homes? They have been fleeing since they were inside the womb. Now that they are born, where is their home? It is very tragic. In Serbia, [the refugees] are still in flux. Some people have had opportunity to leave, and some have managed to [cross the border]. Although they do not have a place or a direction, they still have hopes to reach a country [where they can settle]. So, they are only staying in Serbia temporarily. The [refugee] population there sometimes increases to 1000 or 2000 people. It something decreases to 700, 800 or 900 people. It fluctuates. However, they are still refugees. They do not have a permanent place [to stay]. When it comes to these refugees, the Tzu Chi volunteers in Europe from seven or eight countries gather once every one to two months. They are from different countries, but in order to care for the refugees, they go in different teams to provide care to them every once in a while. Think about it; are these not Bodhisattvas? They travel from afar and gather together like clouds. They are all from different countries. When gathered together, they are all Tzu Chi [volunteers]. We join together because we work as a team. So, we are as close as a family. We do not say, “We are not related.” When we meet upon arrival, I am a Tzu Chi volunteer, you are a Tzu Chi volunteer and they are also Tzu Chi volunteers. We have a common name, which is “Tzu Chi.” There is a closeness between us, like family members meeting each other. Because of this closeness, we share our experiences with each other. “In your country, you do certain things and help certain kinds of people in suffering. In our country, we receive certain kinds of cases and help others overcome certain kinds of tragic circumstances and hardships.” We are able to share [these experiences] with each other. We are also recalling things from memory in this way. [The volunteers] obtain resources locally and provide care locally. What they share is the same; they give without expectations. Different people have different difficulties. Every person, each Bodhisattva, has a different cultural background and method of themselves. Sometimes, I hear volunteers from different countries come and share about the different methods [that they use]. They are truly praiseworthy. So, as their [sharing] from their memories are collected here, they form countless [teachings].
So, in this chapter, we have been constantly talking about infinite [numbers]. This is forming aspirations to make offerings. We sincerely give of ourselves and make offerings. We engage in spiritual practice through actions and together proceed to the place of practice. Regarding being diligent like this and sitting beneath the Bodhi tree, we have talked about this previously. Because we are going in the same direction, although we are from different countries, for every country, to love of Tzu Chi volunteers is the same; they all practice upon the Bodhisattva-path. Everyone shares the same giving heart and abides by the rules and precepts. This is what Tzu Chi volunteers are like and how they engage in spiritual practice. Anyone in any country will encounter difficulties. They must have patience and be diligent all the same, no matter the situation or place. This is just like how Tzu Chi volunteers often receive [in formation] about a certain disaster in a certain country. Tzu Chi volunteers are truly amazing. Although the place where the disaster happened may be far away, they still go to that faraway place. This is something we often hear about as well.
In summary, with their diligence and wholehearted resolve, isn’t this like how Bodhisattvas “actualize the Six Paramitas in all actions?” They are practicing all Six Paramitas. All of this is very touching. This all relies on everyone’s mind being able to “uphold all virtuous Dharma”. No matter where in the world, Tzu Chi volunteers all have this spirit of “being able to uphold all virtuous Dharma and understand the great path deep in our hearts”. If deep in their hearts, they do not understand the great principles of life or put them into practice, who can accomplish this? They spend their own money and their own time and physical strength to give. So, “[Understanding] the great path “deep in our hearts” is truly not easy. We must also “remember the Dharmas and never forget it”. When there is Dharma in our hearts, at any time, we are “always able to accept and uphold the Dharma”. To overcome difficulties, we must take action. This is very touching. I, myself, am very touched when I think about these Tzu Chi volunteers. They met all of these criteria. These are not simply verbal teachings. They can truly practice them in this world and practice upon the Bodhisattva-path.
So, “in this way, when we go among people, we can teach the Dharma fearlessly”. This is to put [the teachings] into practice. Among people, we can share with each other how, despite the difficulties, “I have done it. I have been through it and I have overcome it. I have accomplished this matter and have stored it among my memories. I share this with everyone”. This is the truest of things.
Therefore, we must be mindful. We often hear that all we need to help others and give our ourselves is a [giving] mind. It does not matter whether we are rich or poor. Some people are “the poor among the rich”. In their lives, they do not do much [to give]. For those who are poor but are willing to give, their lives are abundant [in spiritual wealth]. When we look at Africa, people there are mostly impoverished, yet they find a way to [help others] and attain happiness and joy. They come out of poverty and enter great [spiritual] wealth. Of course, there are also many people who are “the rich among the rich”. [What they do] is also very touching. They humble themselves and treat others with great [respect]. This is being “rich among the rich”. So, we must learn from them. Everyone, please be very mindful. Even a few simple words can be True Dharma that we can all use [in our lives]. We must mindfully have faith in and accept [them].
The previous sutra passage says, “Moreover, throughout infinite kalpas, they will make offerings to this stupa with flowers, fragrance, strings of jewels, celestial robes and all kinds of music. They will light fragrant oil lamps, which will illuminate their surroundings at all times. 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.”
This is how we make offerings through action, just like how we make offerings to the tall stupa. The stupa refers to the Dharmakaya of the Buddha that we should utilize in our spiritual practice. When we walk far [upon the path] and do what is right, it is as if we are making offerings to the stupa; we are making offerings to the Buddha’s Dharmakaya. We use “flowers, fragrance” and “strings of jewels”. “Fragrance” refers to the fragrance of virtues. “Celestial robes” means that we should always practice patience, for “gentleness and patience are the clothing”. “Music” refers to sounds. What we hear is [the Dharma] that makes us joyful, the Dharma that we gain insights from and enjoy. “Fragrant oil lamps” symbolize wisdom. When we light them, we can distinguish different roads and directions. We can clearly [see] our surroundings. We light the fragrant oil and illuminate our surroundings. [The fragrant oil lamps] “illuminate their surroundings at all times”. Our surroundings will all be very clear; [our sight] will not be muddled. Our surroundings will be very clean. We can completely eliminate our ignorance and clear away our afflictions. So, this is “in the evil world during the era of Dharma- degeneration”. Right now we are in that evil world. At this time, we must advance the Buddha-Dharma. As it is, the Buddha-Dharma is continuously disappearing. We are very blessed. Among the Tzu Chi volunteers around us [we hear], “Oh! I heard this Dharma; let me share it with you. Let me share with you that this is called the Lotus Sutra”. This is common within the circles of Tzu Chi volunteers. Among other [people], they may really [wonder] what Dharma is. They have no way of knowing. So, we must further develop our resolve and determination in this era of Dharma-degeneration. In this evil era of Dharma-degeneration, the turbidity is just like a river. The current of ignorance, desires and turbidity of views is raging. Truly, the turbidity of ignorance is very severe and so is the turbidity of afflictions. The turbidities of this world are very prevalent. This is called the evil world and the era of Dharma-degeneration.
In an era like this, we must earnestly uphold the sutra. When everyone sees [the verse] “[those who] will be able to uphold this sutra, we should clearly understand that we must not only recite the sutras. We must put them into practice, “proceed toward the place of practice” and “sit beneath the Bodhi tree”. We must travel on this path and steadfastly practice on the Bodhisattva-path in every step and be earnestly diligent. This is our common direction. “For those who will be able to uphold this sutra, it will be as though they have” done what the Buddha and instructed us previously. He instructed us, “After I enter Parinirvana, you do not need to further build monasteries or stupas. There is no need. “You should just wholeheartedly put [the Dharma] into practice. In this turbid, evil world, you must put the principles of this sutra’s teachings into practice by giving [to others]”. The merits [we gain] are what we have often discussed in the past, the countless merits and virtues as numerous as the sands of the Ganges River, which cannot be calculated. We must have virtues as tall as stupas and gradually expand them in height and in width. This is what we must do in our daily lives. We ourselves must build stupas in the ground of our hearts. “In each person there is a stupa on Vulure Peak. We can practice at the foot of that stupa”.
So, when it comes to the stupa on Vulture Peak, in our daily spiritual practice, we must seize the time to form good affinities in this world and create blessings and wisdom. This is how we build the stupa within our heart. We must be mindful.
The next sutra passage says, “For those who can uphold this sutra, it will be as if the Buddha were still present and as if they have built a monastery out of ox-head sandalwood as an offering.”
This is to tell us, “For those who can uphold this sutra, it will be as if the Buddha were still present. This sutra has been unchanging over thousands of years and will forever remain in the world. It will be no different from the time when the Buddha was present.”
When it comes to this principle, when in the past did it begin? In the past we have often discussed when the true principles began to exist. Was it only since the Buddha came to this world that He started to expound the true principles? It was not. You must remember that I often say that when the Buddha became enlightened, His enlightened nature became one with the universe. His enlightened inner nature and the outer universe came together to become one. He became enlightened and began talking about the true principles of all things in the world. The true principles are beginningless. Thus, the Buddha talked about infinite kalpas ago, Great Unhindered Wisdom Superior Buddha from dust-inked kalpas ago. That is also in the infinite past, without beginning.
In the beginning of the Introductory Chapter, Maitreya asked Manjusri, and Manjusri talked about the past, long ago, about the Sun-Moon-lamp Radiant Buddhas from infinite kalpas ago. From here, we can understand that the principles go back countless ages. They have no beginning. They are beginningless and unchanging; they remain in this world forever. Principles forever remain in this world; they neither increase nor decrease. It is just that the Buddha attained enlightenment and organized these principles into categories to explain them to us according to our capabilities. in this orderly manner, He taught us the Dharma according to what people in the world could understand. The Lotus Sutra includes many principles. So, [the passage] says “this sutra”. “This sutra” refers to the Lotus Sutra. “This sutra will be unchanging over thousands of years and will forever remain in the world”.
Forever and ever, it will remain in this world. “It will be no different from the time when the Buddha was present. Compared with Him teaching the Dharma for us more than 2000 years ago, there is difference. It is the same Dharma. This is what the Buddha wanted to tell us. No matter which era we are in or what method we use to teach this sutra, it is no different from when the Buddha taught it while He was in this world. So, we must teach the Buddha-Dharma in response to the world. We must put this sutra to use in our current [world].
As living Bodhisattvas give of themselves in any place, we always tell others what methods these Bodhisattvas are using to bring relief to the people that are suffering right now. These methods match the sutra that the Buddha expounded in the past; we make use of [the sutra] in the present. This is how, in this era, [what we teach and apply] matches with the Dharma that the Buddha taught. “[It will be] as if they have built a monastery out of ox-head sandalwood as an offering”.
[It will be] as if they have built a monastery out of ox-head sandalwood as an offering: In body and mind, they take on the Tathagata’s family home, the True Dharma, and focus on unholding right mindfulness. This is symbolized by building a monastery out of sandalwood as offering to the Sangha.
This is what the Dharma is like. Building a monastery is an analogy. This is just like how [in the past] people would build monasteries for the Buddha and the Sangha to stay at. During the era of the Buddha, Elder Anathapindika and others also built monasteries for the Buddha; they gave to the Sangha and built stable monasteries as well.
What did they use to build these? They used the best wood on India, which is ox-head sandalwood. This wood is very valuable. It is both very fragrant and sturdy. This type of wood is the highest quality. When we engage in spiritual practice, we should have this kind of quality, just like that of ox-head sandalwood. This is because when it comes to this type of wood, this sandalwood is very sturdy and very hard. This is something they produce in India, a very expensive, high quality wood. It is the same when we engage in spiritual practice. “In body and mind, we take on the Tathagata’s family home”. When it comes to our bodies and minds, we must be mindful.
We just talked about “deep in our hearts”. We must truly be very mindful and assume the responsibility for the Dharma. “We must be able to uphold all virtuous Dharma.” We must have very firm resolve and assume the responsibility for it. With our bodies, we mindfully “take on the Tathagata’s family home” and shoulder the Tathagata’s family business. We must take on the True Dharma. We must take on the True Dharma that the Buddha taught. This is the Tathagata’ family home. When it comes to this Tathagata’s family home, it is as if it were built with ox-head sandalwood. This is just like how, with body and mind, we must assume this as our responsibility. This is the same principle. So, we should “focus on upholding right mindfulness”. Be it in a tangible spiritual training ground or our intangible minds, we must focus on upholding all the True Dharma. What we have faith in is [the Buddha’s] virtue. So, we must very mindfully seek to comprehend. [We must] “focus on upholding right mindfulness. This is symbolized by building a monastery out of sandalwood as an offering”. To build a monastery as an offering is a metaphor. In truth, it is with our bodies and minds that we take on the Tathagata’s family business. When it comes to the Tathagata’s family business and the True Dharma, we should engrave the True Dharma in our hearts and “focus on upholding right mindfulness”. This is very important. Everyone must mindfully seek to comprehend this.
The next sutra passage continues on to say, “It will have 32 halls eight tala tress in height. It will be replete with supreme delicacies, wondrous clothing and bedding. There will be lodgings for hundreds of thousands of people. Its groves, many bathing ponds, pathways and meditation coves will all be magnificent and fine.”
“It will have 32 halls eight tala tress in height”. This describes the height of the halls.
It will have 32 halls eight tala tress in height: these halls will be dedicated to the Buddha. The Buddha’s body is replete with the 32 Marks and the characteristics of a great being. He is eight chi tall with a perfect and dignified appearance, like the tala tree.
So, this is just an expression meaning that these halls are used to make offerings to the Buddha. The Buddha’s body is replete with the 32 Marks and 80 Excellent Characteristics. We normally say that the Buddha’s bodily appearance has 32 [Marks] and 80 Excellent Characteristics. In truth, the 32 Marks, from the top of His head to the bottom of His feet describe how the Buddha’s demeanor and actions make people give rise to respect. When it comes to being “eight chi tall,” it is not eight meters, but eight chi. [How tall] is eight chi? When it comes to the chi in the Buddha’s era in the past, what does it look like? We often say that [the Buddha has] a “sixteen-chi golden body”. Actually, this is how I explain it. When it comes to [the size of] our hands, it corresponds to our heights. Our [height and our hands] correspond very well. For people who are smaller, when they stretch open their fingers and measure themselves from the top of the head, it measures approximately eight handspans. From the tip of the fingers [of one hand to the other] it is also eight handspans in width. For very tall people, their fingers are longer. When they measure with their own fingers, they also measure to eight handspans. In this way, 8 chi each in height and width makes 16 chi.
This refers to the appearance of the Buddha. This is to have “noble marks” and have exactly [sixteen-chi bodies]. Some people have less “noble marks”. They lack a little bit [in length]. When we measure ourselves to be eight handspans [in both height and width], then we are just right and have “the marks”. Everyone can try this out. If you also measure to 16 [handspans], then you all have “sixteen-chi golden bodies”. So, this is what “eight chi tall with a perfect and dignified appearance” means. Both the [height] and [width] are perfect. Bodies like this have dignified appearances. So, [the Buddha’s body] is “like the tala tree”. [The halls] are very tall and they use the best sandalwood as material to build these tall halls. These are all analogies. “It will be replete with supreme delicacies, wondrous clothing and bedding”
It will be replete with supreme delicacies, wondrous clothing and bedding: The food of Dharma-joy is known as the supreme delicacy. The clothing of patience is known as the wondrous clothing. The emptiness of all phenomena is the seat. Whether walking, standing, sitting or sleeping, they will always abide [in emptiness].
When it comes to beds, this bed is also built using excellent material. Furthermore, there will be offerings of abundant, great and nutritious food. So, there will be “food of Dharma-joy”. When we have it, we will be very joyful. So, when it comes to providing meals, they can either be a feast or Dharma-food. When we eat food, how many hours can we be full? If we were to have Dharma-food, we can memorize it. When we hear the Dharma, we become very joyful. When we use it, it is very useful. The more we use it, the more joyful we are. This is Dharma-food. It is also food of the Dharma. So, “supreme delicacies” means that there will be offerings of good food for us. “Wondrous clothing” is what we wear on our bodies. It [refers to] our image and our demeanor. When Tzu Chi volunteers are in a group, everyone praises us, “How can this organization of yours be so beautiful?” Indeed, “Gentleness and patience are our clothing”. We [act] according to the Dharma, so we properly abide by the rules. This is what “wondrous clothing” [refers to]. [The monastery] “will be replete with… bedding” so that we can be at peace and at ease. “The food of Dharma-joy is known as the supreme delicacy. The clothing of patience is known as the wondrous clothing. The emptiness of all phenomena is the seat”. We have no attachments. Because we listen to the Dharma and understand it, we [act] according to the Dharma. In our lives, we seize time and make good use of our life. We have no hindrances in our minds and just do what is right. So, as we walk, stand, sit and sleep, we must be very mindful.
“There will be lodgings for hundreds of thousands of people. The myriad practices of the Six Paramitas is where all Bodhisattvas abide”.
Where should all of us abide? We should abide in the Six Paramitas and engage in myriad practices. This is what Bodhisattvas [do]. This is our direction; it is our starting point and also our destination. This is the Six Paramitas. “There will be lodgings for hundreds of thousands of people”.
There are many people abiding in the myriad practices of the Six Paramitas. This is where Bodhisattvas all abide together. [There will be] “groves, many bathing ponds, pathways and meditation coves”.
Groves, many bathing ponds, pathways and meditation coves: They will sit in the groves of the Seven Factors of Enlightenment, bathe in the ponds of the Eight Virtues, practice walking meditation on the Eightfold Noble Path, and sit on the bed of Nirvana.
In the groves, there are many bathing ponds. The environment inside is very nice. We have previously talked about “trees of treasures lined up in rows.” There are many pavilions, towers and courtyards. This is the same principle. There are many bathing ponds in the groves; there is landscaping, bathing ponds and so on. People practice walking meditation and Samadhi and are very carefree in that place. We bathe in the streams of Dharma and are carefree among the Dharma-groves. So, just like in that place, we “sit beneath the Bodhi tree.” So, we will “sit in the groves of the Seven factors of Enlightenment.” We will sit beneath the Bodhi tree. We “bathe in the ponds of Eight Virtues”; we bathe in the Dharma-pools. We “practice walking meditation on the Eightfold Noble Path.” We walk upon the Eightfold Noble Path and “sit on the bed of Nirvana.” This is where we must be mindful. “[They] will all be magnificent and fine” means we will accept and apply the various [teachings].
[They] will all be magnificent and fine: The various [teachings] that they accept and apply are all magnificent and fine.
When it comes to the Dharma, we can accept and apply it in our daily lives. When it comes to this Dharma, the Lotus Sutra, we can accept and apply it at all times; it exists in all places. As long as we are mindful, there is a stupa in this place. As long as we are mindful, wherever the Dharma is, that is where the Buddha’s entire body is. As long as we are always mindful, the place where we are is pure and undefiled. Although we say we are currently in the turbid world and era of Dharma-degeneration, in truth, when we have the Dharma in our minds, then everywhere is a pure land. The Vulture Peak Assembly is in our minds as long as we are always mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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