Explanations by Master Cheng-Yan
Subject: A Mirror-Like Mind That Is Undefiled (如鏡鑑像 無染著心)
Date: October.15.2019
“Experienced Bodhisattvas from the Philippines gathered like clouds to return to the Dharma’s place of origin. They uphold their initial aspiration. They vow to deepen their great love and [constantly create] affinities of compassion. In this world between heaven and earth, we all share this field of blessings. With great loving-kindness, we create joyful affinities together. With compassion, we walk the Bodhi-path together.”
“Isn’t it a delight to have friends visiting from afar?” Volunteers from the Philippines and Myanmar, from both countries, happened to come here at the same time. We listened to them share their insights from their experiences serving people in suffering. They have [created] so many merits and virtues! Listening to them, I was touched and felt grateful. For many years, since the Philippines shares similar geographic features with our island of Taiwan, with each typhoon reported to be coming our way, whenever Taiwan issues a typhoon warning, the Philippines must also pay close attention. What about [warnings for] the Philippines? Taiwan likewise needs to pay close attention. This is because from our own island, we are not far from them; we are quite close. For many years, the Philippines has suffered frequent natural disasters, such as storms, floods and earthquakes. These disasters occur frequently. I am also very touched by and grateful for this group of Bodhisattvas from the Philippines. Every time Tzu Chi volunteers see the news, they ask, “How are they now? Everyone is safe. There is no need to worry. But we must be prepared...” Wherever a major flood, storm or earthquake happens, whenever any kind of disaster strikes, they will always say, “We are already prepared to assess the disaster.” After each disaster assessment, they will always go to the front lines to comfort the disaster survivors. They care for them like distant relatives, as if they were family members returning home to see their relatives during a disaster. They are as close to them as their own family.
Every time I see these scenes, admiration wells up in my heart. Indeed, this is what Bodhisattvas [do]. “Bodhisattvas arise because of suffering sentient beings.” Bodhisattvas love these suffering sentient beings as if they were all family. The way they care for them is so admirable. This is what they have done over the years in the Philippines.
[This June], these experienced Bodhisattvas from the Philippines all [traveled] here; everyone “gathered like clouds to return to the Dharma’s place of origin.” So, when they all came here, upon seeing them, I felt great admiration. It has been 25 years since [we established a service center there]. For the past 25 years, they have always “upheld their initial aspiration.” Their initial aspiration has never ceased. To walk the path of Tzu Chi and form affinities with suffering sentient beings is truly difficult. So, they have “vowed to deepen their great love,” to constantly [create] affinities of compassion. [For them], the distance does not matter. For example, in the Philippines, the distance from Manila to Tacloban and Ormoc is very far; it is a very long journey. However, they do not fear the distance, nor the challenges of journeying by boat or plane; they never quit going to that place. When that huge disaster (Typhoon Haiyan) struck, they continuously worked to rebuild, accompanying [the locals] all along the way. Compared to before the disaster, that city is even more prosperous now. So, [it] seems to have made a full recovery. This is because that group of Bodhisattvas could not bear that [only those] with money could afford to relocate, while those without money were unable to do so. They could not bear this. So, those Tzu Chi volunteers went to protect that place and console and encourage [the locals]. Tzu Chi volunteers from Taiwan and many countries abroad all joined together to help out there. For one to two months, they kept coming together at that place. Each day through the Cash for Relief Program, 20,000 to 30,000 people were able to receive wages. They were very grateful and worked very hard. With the money they were able to earn, they were also able to rebuild their homes. At that time, they truly recovered quickly. In a few months, the volunteers helped them recover.
Once they had recovered, they felt ready to start over again. The city was like new. Everyone shared the same state of mind, as if they were waking up from a dream. Everyone was so earnest. Five years later, on the fifth anniversary, we see how they remember it [through] the photo exhibition they held there. “Never forget that year,” five years ago. They collected photograph after photograph and had them all enlarged. They chose that place to display these special photos. “I am in that photo.” This person was standing in front of that picture. Whenever someone looked at it, he told them, “That was me; I came to [share my story]. Back then, my home was destroyed, and Tzu Chi volunteers came to guide me. This is how they helped me. Now I have recovered and become who I am [today]. I am grateful to so many Tzu Chi volunteers.” The person in the photo would jump up to [share this story with] everyone. Seeing this was truly touching. This is a testament to history. Just look at how, by simply forming the aspiration, these Bodhisattvas willingly joined in. When Typhoon Haiyan struck Tacloban and Ormoc, Tzu Chi volunteers went back to help them. Now, these places are very prosperous. This truly is an amazing feat. Although their religion is different from ours, they faithfully accept us all the same. They are Catholics, yet they have great respect for Buddhism.
During the annual Buddha Bathing Festival, they celebrate the Buddha Bathing Festival and Tzu Chi Day in a very dignified manner, and they held a bowing pilgrimage. When I saw their bowing pilgrimage, the scene stretched so far that it seemed endless. I could not see the end; it was a sea of white. Alfredo Li told me, “The attendees this year (2019) were all so reverent. They were dressed all in white.” In the Philippines, white represents happiness, purity and joy. Everyone who performed the bowing pilgrimage was very reverent. They performed the bowing pilgrimage with a reverent mindset, and everyone was very orderly.
There was another [story] that was very touching. There was even a cow who [participated in] the bowing pilgrimage. This cow has its own story. Alfredo Li told me, “This cow has very good karmic conditions.” He said that when he went to Ormoc, someone told him, “So-and-so wants to sell a cow.” Alfredo Li asked him, “What will the buyer do with him?” The person told him, “They will kill him to butcher him, of course.” Alfredo LI could not bear this thought, so he said, “Then I will buy this cow.” He paid him the money and bought the cow. But now that he had bought the cow, what would he do with him? He did not know where the cow would live or how to feed him or raise him. Who would care for him? There was a man there named Virgilio Baguino. Virgilio was very kind. He lived in our Great Love Village in Ormoc. He told Alfredo Li, “You do not need to worry; I will raise him.” Virgilio is very mindful. He sold a plot of land, and once he sold it to someone else, he asked to borrow it from them. “Can my cow graze in your field?” The person who bought the filed said, “Sure, this cow can stay here.” Everyone in Ormoc was very grateful for the Tzu Chi volunteers. “Yes, that is fine.” Every day, Virgilio went there to accompany this cow and spoke to him slowly. Gradually, he taught the cow bowing pilgrimage. Going through the motions of the pilgrimage, this four-legged cow would kneel down onto his front two legs. He actually taught this cow to perform the bowing pilgrimage, and as he performed it alongside them, he carried two large bunches of bananas on his back. These two bunches of bananas were fairly heavy, and they were bound to each side with rope, with one bunch on each side of his body. Even carrying these large bunches of bananas, [this cow] still went along with everyone [to participate in] the bowing pilgrimage. He knelt down to perform the bowing pilgrimage, kneeling in worship, all while carrying these two bunches of bananas. I really believe that this is the working of karma.
Alfredo Li asked Virgilio, “What made you want to teach that cow how to perform the bowing pilgrimage?” He said, “[It was] Tzu Chi’s humanistic culture. When Tzu Chi volunteers meet people and so on, they are always so polite. Every year, on Tzu Chi Day, everyone is so grateful. Without Tzu Chi, we would not have this village to live in. This is all because of Tzu Chi. Thanks to Tzu Chi, we are able to live and work happily here. They have helped us here to live a life full of humanistic culture. So, even though the cow is not a human...” he still understands our Dharma. He said, “He too, has a life. When I speak to him, he understands. So, naturally I could also teach him etiquette.” He really did teach him etiquette. This cow was even easier to teach than humans, [and so he participated] in the procession. Why did he carry two bunches of bananas? It was last year’s bowing pilgrimage (2018), Virgilio was among those [who participated]. [At that time], he was holding a bunch of bananas. His step were in line with everyone else’s, but he happened to be holding a large bunch of bananas. He would slowly set them down, bow and touch his head to the ground. When he got up, he picked the bananas up again. He would take three steps forward and slowly set them down again. This is taking three steps and making one bow. When I saw this on the video, I asked Alfredo Li about it. “Why is that person carrying a bunch of bananas? They [look] so heavy. We carry a bunch of Bananas on a bowing pilgrimage?” Alfredo LI told me, “Master, it is not just him carrying bananas; others are also carrying flowers and fruit. When they reach the end of their pilgrimage, they will present them as offering to Master”. I said, “I can see them, but I cannot eat them!” Alfredo LI took those bananas and roasted them into dried banana chips. He said, “Master, since you said you cannot eat them [there]. I have brought them for you to eat [here]. These are those bananas”. That was [what] Virgilio [did] last year. This year, Virgilio was able to t each this cow the bowing pilgrimage, and he also hung these bunches of bananas on him. This is truly touching!
Humans are difficult to teach, but cows are easy! If a cow can be taught to do this, [this confirms] that all sentient beings are equal. Humankind is so stubborn and wicked. We cannot be taught, and our habitual tendencies are hard to change. Yet this cow gratefully repaid his owner through his obedience. This is truly an admirable sentient being. This is so touching. Thus, “They uphold their initial aspiration”. They vow to depend their great love and [constantly crate] affinities of compassion. “In this world between heaven and earth, we all share this field of blessings”. There are many people in that place, and when they suffered this disaster, many people dove in to help them. Now, as we reflect back, they have all been engaging in spiritual practice. We can see how every single seed has grown into a field of blessings. Everyone there is grateful to the Tzu Chi volunteers. Although their religion is different from ours, they all have respect for Tzu Chi. They circumambulate the Buddha, chant His name and listen to the Dharma, all with great reverence. So, “In this world between heaven and earth, we all share this field of blessings. With great loving-kindness, we crate joyful affinities together. With compassion, we walk the Bodhi-path together. Not only do humans have this awakened nature, but even a cow can inspire this awakened nature, and walk this great Bodhisattva-path with us, this great Bodhi-path. Both humans and cows are able to walk this Bodhisattva-path together, which truly accords with sentient beings’ [needs]. This is how Bodhisattvas walk among sentient beings and transform them. I am so grateful and touched by this.
Let us listen mindfully [to the next passage]. “Because they uphold the wondrous Louts Sutra, they have a pure mind-root. Because their mind-root is pure, when they see and hear the words that make up the verses of this sutra, they will fully comprehend its infinite, wondrous meaning”.
This sutra passage tells us that a pure mind-root is very important. We must work hard to engage in spiritual practice and eliminate all of our afflictions. We must earnestly accept the Dharma that the Buddha teaches us. We must face this world with a pure mind. If our mind is always very pure, [we will understand] the Dharma that the Buddha teaches, the Three Vehicle Dharma of the Small, Middle and Great Vehicles. The Great Vehicle Dharma [teach us], to go among people. All of sentient beings’ different ways of living are explained very clearly in the Buddha’s sutras. In this world, all worldly matters that we encounter serve to reaffirm [the Dharma]. If our mind is pure, it will be like a pure mirror. This is the mind-root. If someone says, “That place was struck by a disaster, and Tzu Chi volunteers have gone to assess it, in our hearts and minds, [we can easily imagine] the scene of that disaster. [We can imagine how] the Tzu Chi volunteers so orderly in their blue and white uniforms, would go into the disaster site and encounter all kinds of different people. This is the scene [that comes to mind]. If our minds are pure, we will have no afflictions or discursive thoughts. [Such a] scene, this scene of Bodhisattvas going among people, will suddenly emerge in the mirror of our minds. This is what it means to have a pure mind-root.
“Because their mind-root is pure, when they see and hear the words that make up the verses of this sutra…”. It does not have to be long. As long as you read this passage, you will be able to understand it clearly. What does this passage mean? It means that the Bodhisattva-path we walk is so bright and clear that it imprints itself in our minds. In this way, we “will fully comprehend its infinite, wondrous meanings”. Someone may describe in a few words how the conducted disaster assessment and how [they helped] transform sentient beings. Through these images, we will quickly attain a full understanding of these infinite meanings. This is like how the Tzu Chi volunteers in the Philippian demonstrated what they had learned from the Dharma in the form a drama. They also performed. “Travel through the Six Realms in a Dream”. They presented these realms in the form of a play. By the same principle, once they heard [the Dharma], it had an impact on them, and they made it into a play.
Didn’t this happen in Mozambique too? [The volunteers there] also put on a great play about Master Wu Da. This was the impact [the Dharma] had on them. Once we hear the verses in this short sutra passage, they will help us understand how such profound principles exist within worldly matters. So, we can understand this now.
Now, let us look at the sutra passage. “When it comes to all the sentient beings of the Six Destinies within the great trichiliocosm and their thought processes, the workings of their minds and the idle theories within their minds, they will know them all.”
We have explained all of this before. All our different ways of living are all explained quite clearly in this sutra.
Next, it says, “Though they have yet to attain flawless wisdom, their mind-root will be as pure as this”.
Spiritual practitioners take in these images and worldly matters, take in these images and worldly matters, and even if the verse is short, they will be able to understand so many things. Although we have yet to attain flawlessness and have not yet attained flawless wisdom, our “mind-root will be as pure as this”. Spiritual practitioners have yet to completely eliminate all of their all afflictions. “Flawlessness” is the state where all our afflictions have been purified, and we become as clear as a mirror. We have yet to reach this state. We have yet to attain the Three Kinds of Wisdom. We are not there yet. So, we already understand this more or less. We have fogged up or mirror. Though we have wiped it a bit, it is still unclear, [so all we see] are hazy images. They are still unclear, though we know that [it is clear behind the fog]. The principle is the same, this is purity. We are still working on our spiritual practice. We can understand what this state is like.
So, “Although they are unenlightened beings and have yet to attain the flawless, liberating true wisdom, their mind-root is pure, thus they will naturally be like this”. With [a mind] like a mirror reflecting images, how could they possibly have any defiled thoughts?
This is just like how a mirror reflects images. Although we have yet to reach clarity, we have reached this state. We do our best to keep cleaning our mirror, cleaning it until it is free of defilements. This mirror is clean enough to reflect images. We must work harder and more diligently. This is what we must work hard to do.
The next passage says, “All their contemplations, calculations and speech will be the Buddha-Dharma, and they will be true. Moreover, they will all be what was taught in the sutras of prior Buddhas”.
These people are engaging in spiritual practice and have reached this state. These people have begun to contemplate. When they read the sutras, they do more than just read them. They read a passage and earnestly contemplate it. They want to see what it says about how the sutra and worldly matters converge within this sutra’s principles. Does this passage relate to worldly matters? [Are the workings] of worldly matters revealed in this sutra? Once we read this sutra, we must contemplate it. Once we contemplate it, we must evaluate it. We must examine its principles; do they deviate from worldly matters at all? If so, by how much?
In fact, the Dharma taught by the Buddha is all worldly Dharma. It is inseparable from this world. If it deviates from this world, then it is not the Buddha-Dharma. Any principles that deviate from this world are not the true Buddha-Dharma. We have previously discussed what the Buddha-Dharma encompasses. Even if they contain secular [teachings], there are so many good books, which also converge with the principles; they teach and transform people, [just like] the sutras do. So, we must work hard to evaluate them. This Dharma can be profound or simple. Is it ultimately precise? Is it in harmony with people, matters and principles? If it is, then it is a true principle. This is something we must contemplate.
So, if we are able to do this, we will be able to apply these principles now, and they will be even more useful to us in the future. Nowadays, people take these writings that are harder and harder to understand, [and add yet] another level of analysis. After this analysis, when future generations read the original sutra, they will feel even more estranged from it. So, we need people today to earnestly listen and understand [the sutra]. Once we understand [the sutra], we must earnestly contemplate and evaluate it, and then we must find a way to pass it down. Not only is it our duty to pass it down; we must also bear witness to it. This is the Dharma that Sakyamuni Buddha of our present [age] taught, and it is also the Dharma that past Buddhas taught. It is the everlasting, unchanging Dharma. So, [the sutra] says, [they will all] “be the Buddha-Dharma, and they will all be true”. Moreover, they will all be what was taught. In the sutra of prior Buddhas. So, when it comes to the sutras, even before Sakyamuni Buddha became a Buddha, there had been past Buddhas. Although much time had passed and these sutras had already disappeared, Sakyamuni Buddha began a new quest for the path and kept seeking until He attained enlightenment. This enlightenment was the same as the enlightenment of past Buddhas.
So, the Dharma He taught is the same everlasting and unchanging Dharma. This is [the nature of] the Dharma. So, “[This refers to] those who uphold the sutra and all the thoughts in their minds”. All their contemplations and calculations consist of the past Buddhas’ teachings. Now, the Buddha has also [become] a past Buddha. So, we must work to have faith [in the Dharma].
All of their contemplations, calculations and speech will be the Buddha-Dharma, and they will all be true: [This refers to] those who uphold the sutra and all the thought in their minds and all their calculations and explanations. Because their minds are upright, all their thoughts and speech will accord with the Dharma word for word, and they will be completely true.
“Because their minds are upright, because our minds are upright, all our contemplations and speech will naturally accord with the Dharma word for word, and all will be completely true”. So, as Buddhist practitioners, we must learn sincerity, integrity, faith and steadfastness. After “sincerity” comes “integrity”.
We just heard about how, although they practice a different religion from ours in the Philippines, they still celebrate the Buddha’s birthday and Tzu Chi Day with the same sincerity. This is something we cannot lack. Catholics can have this sincerity, to say nothing of us followers of Buddhism. This word “sincerity” is indispensable.
Next is “integrity”. Tzu Chi always teaches “sincerity, integrity, faith and steadfastness”. So, “integrity” is another word that we must be very mindful of, for our “minds [must be] upright”. We must also have integrity in our contemplations and thoughts about things, and we must have integrity in our speech. So, when we read this sutra passage, we will feel a bit inspired. This is all integrity. Every word is in harmony with the Dharma. It converges with the Right Dharma. So, the Dharma that we teach is upright and true. “They will all be true”. It is all right and true. There is nothing that is false. So, we must mindfully seek to understand. If we do not understand the Dharma we hear from the sutra and merely recite and read its words, it will be of no use to us. So, we must truly read and contemplate the sutra, and we must evaluate [ourselves]. This is the most important thing. Do we do what is right in our everyday living? Once we read the sutra, we understand the path, but do we put it into practice? This is something we must evaluate about ourselves. We have listened to so many sutras in this life. The doors of our mind have already opened, and the Buddha guides us along. Have we really begun to take steps upon this Bodhisattva-path to go to those suffering sentient beings and interact with them? Have we truly adopted this Bodhisattva-mindset, and have we made use of it in our everyday lives? We must evaluate ourselves from the heart. Once we read the sutra, do we truly put it into practice?
Continuing on, the passage says, “Moreover, they will all be what was spoken of by prior Buddhas within the sutras”.
Moreover, they will all be what was spoken of by prior Buddhas within the sutras: Their thoughts and speech will also be in accord with all the true words spoken by prior Buddhas within the sutra.
This is what Sakyamuni Buddha is now telling us. We have accepted Sakyamuni Buddha’s Dharma, and now we have put it into action, so we should know that the teachings of Sakyamuni Buddha and past Buddhas are the same. So, “Their thoughts and speech” are also taught in the sutras of former Buddhas. Through the Buddha’s intent, we also come to understand the intent of past Buddhas. There is a path before us. The path of the past has been indicated for us by our current leader, and this path has also been paved by [the Buddhas] of the past. So, as we follow this path, it will lead directly to the state of Buddhahood. Now, as we are following and learning on the Bodhisattva-path, we are engaging in the Bodhisattva-practice. This refers to all “the true words spoken” in the Buddhist sutras. These words are all true. In order to help everyone understand even more clearly, we need to go through a line by line explanation to demonstrate how people today can practice this and share this with everyone.
According to the previous long-form prose section, by upholding the principles of the Wondrous Dharma Lotus Flower Sutra, they have attained the pure mind-root. Because their mind-root is pure, just by listening to a few words and phrases, they will fully comprehend its infinite meanings. Because they are able to understand the meaning of the Dharma, in the time it takes for them to expound a single phrase or verse, they will always follow in the direction of its meanings, without ever deviating from this Dharma of ultimate truth.
According to the previous long-form prose section, “By upholding the principles of” “the Wondrous Dharma Lotus Flower Sutra, they have attained the pure mind-root”. Because we keep walking the path of the Lotus Sutra, we will never veer off course. Our minds must always be singular in focus. We must keep this single-minded focus so that other afflictions will not disturb us. So, “Because their mind-root is pure, just by listening to a few words and phrases, they will fully comprehend its infinite meanings”. We must also have great faith and understanding. I hope everyone understands this clearly. So, “Because they are able to understand the meaning of the Dharma, in the time it takes for them to expound a single phrase or verse,” regardless of how long this takes, whether it is long or short, “they will always follow in the direction of its meanings, without ever deviating from this Dharma of ultimate truth”. Everyone understands these words clearly. This was written to help everyone understand. We should all understand this very clearly. “Expound” refers to how, during the time it takes to explain a single line or verse, however short or long and however we spend it, we will never go off course. “[We] will always follow in the direction of its meanings,” and never deviate from these principles, never departing from “this Dharma of ultimate truth”. The Lotus Sutra is the ultimate truth. We must have great faith in this. We must not give rise to doubts about this sutra, for doubt gives rise to slander. We have already talked about not causing people to doubt this sutra. Those who walk the path of this sutra also walk the path of truth. We must not sow discord along this path. We cannot do this. So, everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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