Explanations by Master Cheng-Yan
Subject: Understand History to Transform Sentient Beings (史實相理 度苦眾生)
Date: February.09. 2017
“Seeing the pure light of great compassion, we must investigate and seek out the truth of its origin. The distant past is also right now; in a flash, that first moment in history appears. If all dust was ground into ink, taking up a pen, one still could not completely describe the lasting compassion of Bodhisattvas. They exercise both compassion and wisdom and went from east to west to deliver what is urgently needed.”
Let us listen and then mindfully think back. The Buddha-Dharma is just like this. No matter how much time has passed, we must believe; we must have faith. With all the principles described in the sutras from ancient times until now, if we are able to have faith, then we are able to apply them. How do we seek out, investigate, examine and find the origin of all the principles? We must have faith.
Nowadays, people have become so confused about the principles they can no longer see them clearly. Now, we hope to seek them out and find them again. Long ago, these principles already existed. How can we find them again? “The distant past is also right now.” Where can we find them? Right in the present moment! Everything happens in an instant. What about right now? As we listen to the Dharma now, every line of the Dharma is spoken in an instant. Every word is heard in an instant and then passed by; this is also in an instant.
Just what kind of time is an instant that the principles spoken in an instant can be everlasting? This is something we must mindfully understand. This is that first moment in history; from ancient times to now, in this world, every country has had its own history. Even for us ourselves, there are things in our lives that happened that we will never forget. Those instants are also history, a part of the history of our lives. These are true events. It is like this for individuals, for our organization, for our society and for our nation. The things that happened in those instants are things that we will never forget.
Take the 921 Earthquake as an example. Does everyone still remember? The 921 Earthquake was an event that has already become a part of the history of our society. It happened in the year 1999, right? This earthquake stuck on September 21, early in the morning at 1:47. Most people call this time midnight, while for us it is very early in the morning. All of a sudden, everyone was roused from their dreams. Everyone quickly ran outside. This is something that we all should remember. During this time, everyone was scared.
Some asked, “Where is the door?” Some people were unable to get out, because the power went out during the earthquake. People lost their sense of direction; everyone was panicking. Right after the earthquake, we all went out of the Abode. Was everyone safe? Everyone at the Abode was safe. Since we were safe, the people around us should also have been safe. But, the power had gone out. Where was the origin of the earthquake. Where was the epicenter? If Hualien was like this, what about other places in Taiwan? We were safe, but what about other places in Hualien? The TV had no power, so we quickly turned to radio. We quickly located a radio and began to listen for [the news report]. The news reported that Taichung was greatly impacted by the earthquake. As we listened, the power returned, so we quickly turned to the TV. As we watched, the reports kept coming. The epicenter of this earthquake was located between Taichung and Nantou. Both suffered greatly from the disaster. We continued listening to the news until the next morning. We quickly made calls. Before sunrise, we heard that a high rise building in Taipei had collapsed. We quickly called Tzu Chi volunteers from Taipei. “Is everyone safe?” Many people called on my behalf and found out that the [volunteers] were safe. However, near Songshan Station, a building had collapsed.
I asked, “What are the conditions in Xinyi District like?” [They said,] “We have arrived at this building, Tunghsing Building.” “What are the conditions there?” “The entire building has collapsed.” “What about the people inside?” He said, “We don’t know yet, but as they were [evacuate] from the building everyone was very scared.” “What about our [Tzu Chi volunteers]?” “Everyone is safe and are gathering here. At first, when we had our meetings we had them standing on the spot.” “Right now, every should split up to assess [the disaster]. We need to see if there are more people who are wounded. If people are hospitalized, we must go and care for them. We must quickly prepare hot meals for tomorrow morning.”
One of our honorary board members took the phone and said to me, “Master, I have already ordered the soymilk and steamed buns.” I said to him, “You are very fast. Is there anyone else working on this?” He replied, “Yes, the person making the soymilk. Now that the earthquake has passed, there is this person I know who is famous here; I asked him to help us prepare [the meals].” I was very grateful! This was in the northern part of Taiwan. Everyone was safe, except for the people living in this building.
We had not yet gotten information about the areas outside of the city. Those we had heard from were safe. When we bring up now the events of that instant, I believe that everyone who is listening [can recall] the nervousness at that time, the way we mobilized [our volunteers] and the panic that was experienced. These are all part of our history. This is all related to our life. It is also related to this place and the land. This was that first moment in history.
When we asked about Taichung, it was a completely different story. People in Taichung said, “It is very severe. In the city, many houses have collapsed. On this street, this many houses have collapsed. Tzu Chi volunteers are safe. Many people have called the branch office. We have received phone calls from several disaster areas. In Nantou, Pili, it is even more severe.” This is how it began. That first moment in history began like this in an instant. By the time dawn came, throughout the whole night, from early in the morning until first light, we had been constantly collecting [information]. Once we understood the situation, [Tzu Chi volunteers] went to Puli and Nantou. Volunteers from Taichung and central Taiwan gathered there and began to request supplies. It was very early in the morning, about seven or eight am, when the list of materials needed for relief was reported back to us. They hoped that [Tzu Chi] Hospital could provide them with body bags to store the corpses. In the beginning, they asked for 500 [body bags]. “Do we have that many in stock?” We quickly turned to the hospital for help and asked the hospital to contact the manufacturer. After the call with the hospital ended, I received another phone call from the disaster area. “Master, and we add another 1000?” I was in deep shock, “Really? It is really that bad?” “Yes, it will be necessary.” I quickly contacted the hospital and requested that they order more. Less than ten minutes later, another phone call came in. “Master, can we add another 1000 again?” “Is it that bad?” “Yes it is.” So, we quickly phoned in the request. That would be 2500 body bags in total. The hospital contacted their manufacturer, and [the body bags] were sent to Puli directly. This is history that we will not forget.
Starting this way, we began to prepare for the relief distribution. I think of how everyone rushed out with only the clothes on their backs. They might not have had a chance to bring any of their daily necessities. Even if they had wanted to buy things, they did not have the money to do so. Some may have run out with only their underwear on.
So, the first thing we thought of was money. We had to quickly distribute money. So, we contacted the Taichung branch office and asked them to quickly withdraw money from the bank. They returned our call and said the door of the bank could not be opened due to the power outage. The bank was unable to operate. When we asked the Taipei office, we received the same answer. The power had not yet returned for the banks to operate; this was truly difficult! We were unable to get money.
We could only do it from [the bank in] Hualien. We took out NT$20,000,000 in cash and had two people, each carrying NT$10,000,000 in cash, go from eastern Taiwan to the central and western parts of Taiwan. This had to be done very urgently; we had to find a way to distribute it right away so, the disaster victims could get what they needed on the same day. So, in this short time, many people were mobilized.
When we reflect on what happened, we can collect stories from many people. Even when we talk about it now, when everyone hears it, I am sure this memory is still in our hearts. In everyone’s memories, there were so many people giving to help. If we wanted to write down everything that people did to help others, it would truly be like this, “If all dust was ground into ink, taking up a pen one still could not completely describe them. How many people did we mobilize? From central, southern and northern Taiwan, all Tzu Chi volunteers mobilized and gathered in central Taiwan. The missions that they accepted were not things people would be able to do.
For example, so many body bags had been requested; this means there must have been so many corpses. These corpses had to be put into the body bags. Tzu Chi volunteers had to help out with this. On the same day, a phone call came in asking, “Master, can we get some freezer containers?” “What do we need freezer containers for?” “We need them for the corpses; the sun is out. When it is around noon, the corpses in the body bags will not remain preserved for long. All the corpses must be preserved so that they can be identified later. After we put them in [the body bags], they will not be able to bear such warm weather. Master, can we look around and see if we can find any freezer containers?” This was Chunzhi’s voice. In my mind, I can still recall our conversation over the phone in that instant. This was what Chunzhi said to me.
“Where can we get freezer containers that can be delivered the same day to the disaster site?” If the freezer containers were not delivered on that day, then the corpses could not be preserved. What could we do? We had a benefactor, Lee Tsung-chi. Mr. Lee was in the marine shipping business. He shipped food and other items in freezer containers. I thought of Mr. Lee’s profession, so I called him and asked, “Mr. Lee, I have one thing to ask you, I do not know if this would be difficult. Do you think you would be able to help us?” He said, “How can I help? Master, what is there that cannot be done? As long as it is within my ability.” “Do you have two freezer containers that you can send [to the disaster site]?” “Yes, I do. In my business how could I not?” “Can they be sent to the disaster site in time? “Of course, I will make the arrangements now.”
[The containers] were delivered right away, arriving in the afternoon. Tzu Chi volunteers then, one by one, put the corpses into the freezer containers. I also heard that this year (2015), a Faith Corps Bodhisattva [who was there] came back in April or May. I was telling everyone that “There are many disasters in this world. Tzu Chi volunteers have done a lot for Taiwan. In any disaster that occurred in Taiwan, Tzu Chi volunteers have never been absent. Wherever a disaster hits, Tzu Chi volunteers will be there to help. I thought of the 921 Earthquake as I spoke. At this time, this Bodhisattva-volunteer was sitting in the audience. He said, “Master, I remember that well.” I said, “Please describe it [for us].” He said, “One mother came to us and knelt down. She held on to me and said, ‘Brother. Please help me. I know you go into the freezer container to move the corpses.’” As the corpses were piled on top of one another, every 40 to 50 minutes volunteers had to go in and rotate the corpses. Otherwise, since the corpses were stacked on top of one another all the way to the top, though the corpses had been frozen, without rotating them, there would still be heat. This mother knew about this process; she had seen volunteers moving the corpses. So, she asked us, “Please, when you go in there, my child was one of the first to be moved in. Brother, my child is crushed under many people. When you go in there, as he was one of the first to be moved in, can you please move him up a little?”
When I heard this, I said, “This is truly heartbreaking to hear, but his is our history. You should still share it with everyone.” In life, all it takes is for a net of ignorance to be cast, and it is easy for people to forget this history. Those times, our memories of the 921 Earthquake, should be revisited again to remind everyone to be vigilant of the impermanence in life. In this world, in our society, so many Bodhisattvas give for the sake of society. In this world full of impermanence, these are true stories of Bodhisattvas giving. These are the memories we create. We must not forget them. This is our history, our treasury of teachings.
I constantly encouraged him, “Mr. Lin, please, if you have the opportunity, share this with others. Some young people do not know what happened during the 921 Earthquake.” Some people have forgotten about it. So, you must share all about the way that you helped others during that disaster. This was not something ordinary people could do, but you did it.
“The distant past is also right now; in a flash, that first moment in history appears.” That instant happened a very long time ago. Whether it was as long ago as Great Unhindered Wisdom Superior Buddha’s era, or in this era we are in now, in those moments right after the incident, it all happened in a flash. In that instant, these things truly happened. This is history; it is true. These are not legends.
With these very real events, if we want to use ink to write them down, truly, “even if all dust was ground into ink”, even if we were to use so much ink, so many pens, how could we write it all down? This is truly what we call putting down one, losing ten thousand.” For every ten thousand things, we can only write down one. If we truly want to write all of it down, it will be very difficult. “One could not completely describe it.” Even if it is spoken out loud, we are still unable to write it all down. We are unable to write down the long-lasting compassion of the Bodhisattvas.
If we think about that time, how can we share each story in detail? So many people dedicated themselves and gave to help others. It can only be stored in people’s minds. When we think back, this history surfaces in our minds instantly. These things from long ago will surface. Our memories are still very deep. This is Bodhisattvas’ long-lasting compassion. So, we must have faith in it.
In order to give of ourselves for the sake of the world, we must exercise both compassion and wisdom. Our hearts were very pained and saddened as we felt others’ pain and suffering as our own. Where would the money come from? In northern, western and central Taiwan, the banks could not operate for days. What could we do? We could only start from places that were safe, places where banks were able to operate. We withdrew cash, then had people personally deliver it. So from eastern Taiwan, we went west to central Taiwan to provide emergency relief. This is our history.
Regarding the Parable of the Conjured City, everything is illusory, but we should not treat it as illusory. It is true. But it is in the past, so it is like a dream or a flash of lightening. Even if we try to take something out to show it, we cannot. But this thing happened. Now, if we look at Nantou Country, all the houses that collapsed and all the schools that collapsed have been rebuilt. 50 schools crumbled in an instant. When we look at these 50schools now, they are very strong. Their designs are beautiful, and they can stand the test of time. They have the same color, but different designs. If we want to see what was there in the past, nothing is left. If we look at it now, everything is brand new. So, this is history.
No matter how much ink and pens we use, we are unable to write out all the long-lasting compassion of Bodhisattvas. In that place, everyone exercised their compassion and wisdom. These Bodhisattvas came from north, south, east and west and gathered in central Taiwan. This is truly a very long story.
So, what is the origin of principles? It is the great compassion in everyone’s minds. So, “Seeing the pure light of great compassion, we must investigate and seek out the truth off its origin.” We do this using the principles. So, in the Chapter on the Parable of the Conjured City this sutra passage states that “There was [a Great] Brahma King named Great Compassion.” When I think of Brahma King Great Compassion looking for [the origin of] the radiance, I could not help thinking [of this earthquake]. So, the distant past is also the present instant. In this instant, we must constantly and earnestly look back. That is all history; it is all principles. For everyone to live in peace and at ease, what methods must we use to help them? These are all principles. As we walk on this path, we must be very mindful. There is too much to share.
So, I have one purpose, which is to tell everyone that in the Chapter on the Parable of the Conjured City. Bodhisattvas have great compassion. I hope that everyone can be a Bodhisattva with long-lasting compassion and great love, great loving-kindness and great compassion. From their origin until now, Bodhisattvas have this mindset. For countless kalpas it has been like this; everyone intrinsically has it.
So, we often say that Great Unhindered Wisdom Superior Buddha is everyone’s nature of True Suchness. Everyone intrinsically has this. When His radiance shone forth, Brahma king from the east, south, west and north came back to seek out its origin. They asked the Buddha to turn the Dharma-wheel. We must place great importance on this.
The Chapter on the Parable of the Conjured City is very important. Though these passages are very repetitive, this shows that the principles are very profound. The previous sutra passage states, “The Three Evil Realms are filled, and the heavenly beings have diminished. Now a Buddha is born to this world to serve as the eyes for sentient beings. You are the refuge of the world who saves and protects all. You are the father of sentient beings, the one takes mercy on and benefits us. We celebrate pur past blessings that allow us to today encounter the World-Honored One.”
This was what Brahma King Great Compassion and the other Brahma kings [said]. They asked the Buddha to turn the Dharma-wheel, then used verses to repeat themselves and say it again. The number of these doing evil had increased, so the Three Evil Realms were filled. It is the same in our world; if more people commit crimes, then more people will be in prison. The principles are the same. The heavenly beings have diminished, meaning the number of those who do good deeds decreased, and the number of people in hell increased. So, the Buddha, the Enlightened One, appeared in the world. All the Brahma kings hoped that the Buddha would open His eyes on behalf of sentient beings. Sentient beings’ mind’s eyes were already deluded. So, the Buddha is whom the world takes refuge in. The Enlightened One is a shelter for the Deluded. He is the one we hope will lead the way, who can save and protect all. He is the father of sentient beings. The Buddha is fundamentally “the guiding teacher of the Three Reals and kind father of the four kinds of beings.” So, they hoped that the Buddha could take mercy on and benefit sentient beings. “We celebrate our past blessings” means the Brahma kings had created great blessing in their past lives, so they were born into the Brahma heavens. Today [they] encounter the World-Honored One.” The radiance of the World-Honored One had shone very far. It has passed through 500 trillion lands. The radiance shining from so far away had illuminated them, so they came to seek the light. This is the meaning of the previous passage.
The next sutra passage states, “At that time, all the Brahma kings, having praised the Buddha in verse, each spoke these words. ‘We only pray that the World-Honored One will have mercy on all and turn the Dharma-wheel to transform and liberate sentient beings.’”
At that time, all the Brahma kings, not just Brahma King Great Compassion, but also many other heavenly beings, spoke in unison. Do we still remember? They spoke in unison to request that the Buddha turn the Dharma-wheel and thus spoke this verse. So, it says that, “all the Brahma kings, having praised the Buddha in verse,” then went on to say, “We only pray that the World-Honored One will have mercy on all.” They requested that the Buddha have mercy and turn the Dharma-wheel for them. Though they were enjoying pleasures, their blessings and lifespan would come to an end. They hoped to be liberated from samsara and attain the ultimate principles in order to be liberated from birth and death. So, they requested that the Buddha turn the Dharma-wheel and transform and liberate all sentient beings.
If they were able to understand this, if they could be liberated from samsara, they could then also transform sentient beings. For Great Compassion and the other Brahma kings, these words were from their hearts. All of them were willing to attain Buddhahood; all willing to transform sentient beings. This shows their reverence, their sincerity in seeking the Buddha-Dharma. This shows that the Brahma kings of the southeast and the heavenly beings led by Brahma King Great Compassion had come before Great Unhindered Wisdom Superior “and requested that Great Unhindered Wisdom Superior Buddha turn the Dharma-wheel.”
At that time, Great Unhindered Wisdom Superior Buddha “silently consented.” The Buddha agreed; however, the time had not yet arrived, so the Buddha remained silent.
The following sutra passage states, “Then the Brahma Kings, with one mind and one voice, spoke in verse.‘The great noble one turns the Dharma-wheel to manifest the appearance of all Dharma and deliver suffering, afflicted sentient beings, enabling them to attain great joy.”’
The Brahma kings saw that the Buddha, Great Unhindered Wisdom Superior Buddha, had remained silently, and in His silence consented. So, with one mind and with one voice, they spoke this verse. They hoped the Buddha could quickly expound the Dharma. “The great noble one” is the Buddha. He came to turn the Dharma-wheel and manifest the appearance of all Dharma.
The Buddha silently consented. Everyone hoped that the Buddha would express His willingness to begin to turn the Dharma-wheel. So, “The Dharma can be applied inexhaustibly, just like the turning of a wheel.” The Dharma is applied not only in one direction, but in every direction all around. Since the Dharma-wheel was about to be turned, not only should it be set in motion, but it must be turned all the way around. So, “The Dharma can be applied inexhaustibly, just like the turning of a wheel.” It is like the turning of a wheel. So, “It reveals all good and evil appearances.” They hoped the Buddha would turn the Dharma-wheel so that everyone would be able to understand what is good and what is evil. The principles are revealed by matters, and matters are revealed by appearances. This was the Buddha’s goal as He taught the Dharma.
The great noble one turns the Dharma-wheel to manifest the appearance of all Dharma: The Dharma can be applied inexhaustibly, just like the turning of a wheel. It reveals all good and evil appearances.
The principles are intangible, without appearance. If these intangible principles were taught, people still could not clearly understand them. So, the Buddha has to use all kinds of worldly matters as analogies. If the principles were expressed by [worldly] matters, and matters were expressed by appearances, then with matters and appearances, the principles could be manifested. This is the Dharma-wheel that must be turned.
No matter what appearances were taught or what principles were within these appearances, they were to help everyone understand. These are matters and appearances and principles. To deliver suffering, afflicted sentient beings, the Buddha had to use His wisdom to seize the moment. The appearances of this world, the matters and objects in this world, were used to explain these principles for everyone to understand, thus to “transform and liberate afflicted beings.” These afflictions that sentient beings have are inseparable from matters and appearance. Sentient beings give rise to infinite afflictions amidst matters and appearances. This is the origin of cyclic existence; it is inseparable from matters and appearances.
They do not understand the principles, so sentient beings give rise to afflictions due to matters and appearances. Thus they create many karmic forces. So, He hoped everyone could realize the principles through matters and appearances, thus “enabling them to attain great joy.” This is to “liberate afflicted beings.”
So, the “great noble one” is someone who can expound the Dharma. “The teachings have a nature and appearance that can be gradual or immediate.” It can be either “gradual” or “immediate.” “Immediate” is for someone with sharp capabilities. They understand immediately. Once the principles are taught, they are able to understand immediately. This is “immediate”, an immediate awakening.
There is also “gradual.” They listen to the Dharma patiently. They take in the teachings more slowly, but they are willing to put their hearts into comprehending them. So, the teaching must match their capabilities. People with “immediate” capabilities are able to quickly comprehend and awaken. They can walk the bodhisattva-path immediately.
The people who take things slowly are the Hearers and Solitary Realizers. So, these are their “natures and appearances.” Everyone has different capabilities. So, the Buddha had to “teach according to capabilities to deliver suffering, afflicted beings.” He hoped everyone could be free from suffering.
The great noble one is the one who expounds the Dharma. The Dharma-wheel is the Dharma He expounds. The teachings have a nature and appearance that can be gradual or immediate. He taught according to capabilities to deliver suffering, afflicted sentient beings so they can be free from suffering and attain joy.
This sutra passage states that all Brahma kings once again sincerely asked the great noble one to turn the Dharma-wheel. They once again requested it in verse. So, this Great Brahma King had great compassion. His name was Great Compassion. Though the Buddha had silently consented, he asked the Buddha once again for the great noble one to turn the Dharma-wheel. [He did this] because the minds of sentient beings were troubled by matters and appearances. Sentient beings had given rise to many afflictions and many people had created bad karma. So, [ the number of] sentient beings in The Evil Realms had increased, and the number of heavenly being had decreased. They requested that the Buddha quickly reveal these matters and appearances for everyone to clearly discern right from wrong and thus open their minds and understand.
When we listen to the Dharma, we must open our minds and be understanding. We have said this earlier. Although it has been a very long time, the distant past is also right now. With the events that have happened before, whether for individuals, society or even an entire country, everyone has those first moments in history. We must put in effort record it, to write it down. Truly, taking up a pen, one still cannot completely describe it.
In summary, these are all within our memories and within the field of our eighth consciousness. In our eighth consciousness, do we have good or evil [seeds]? Regardless, the good we have done by saving people and giving of ourselves is also within our eighth consciousness. These are the seeds, our causes and conditions, that we will bring with us to the future. So, the most important thing we must do is to seize the present moment and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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