Explanations by Master Cheng-Yan
Subject: Create Blessed Conditions, Uphold Pure Precepts (造福緣持淨戒)
Date: February.21. 2017
“In the world, they create the blessed conditions of the supreme Ten Good Deeds and uphold the pure wisdom of the supreme good precepts. The Brahma heavens in the form realm are pure, good, blessed and undefiled. They saw extraordinary and auspicious radiance and were therefore delighted.”
Over this time, we have been recounting how the Brahma kings came seeking the light and gathered at the place where the Buddha was expounding the Dharma. They used utmost reverence to make offerings, scattering flowers and circumambulating Him. At the same time, they also sincerely asked the Buddha to expound the Dharma. Over this period, it seems we have spent a long time on this, but it is something we cannot overlook.
For us as Buddhist practitioners, and for everyone in the world, we must have this heart of reverence. Reverence [is important] in our daily living; we must be reverent in interacting with all people. We must be reverent in dealing with all matters. Whether toward the heavens or the earth, we should be in a state of reverence at all times. From the depths of our hearts, we should face all matters and things with reverence and respect. With each thing that we encounter, we encounter the large and small principles within. As we learn the Buddha’s teachings, aren’t we learning to take the Dharma to heart?
The Dharma is the principles, and we should take the principles into our hearts. Where do we look for them? They are within our minds. Our minds are expressed outwardly in matters and appearances, so with all people, matters, things and phenomena, we must pay good attention and be mindful. Those who became Brahma kings did so because when they were in the human realm, they always had a reverent heart. When dealing with matters or people, all of their actions in the human realm were supreme good deeds. So, it says they created the “blessed conditions of the supreme Ten Good Deeds.” If we want to create the blessed conditions of the supreme Ten Good deeds, when we deal with people, matters and things, we must constantly cultivate reverence and respect.
We also need to uphold “the pure wisdom of the supreme good precepts.” Because we all live in this same space, on the same land, whether we are in Taiwan or in any other country in the world, everyone is living in the human realm. In our interactions with people, we need to uphold the supreme good precepts. Other than practicing the Ten Good Deeds, we need to uphold the supreme ten good precepts. In this way, naturally, in dealing with matters, we will be selfless. In addition to giving reverently, we will not do good deeds selfishly; we must give without expecting anything in return. In doing good, we do not seek fame or benefit or anything for ourselves; we just give. This is called upholding the supreme good precepts. This way, naturally we have pure wisdom; we will be able to attain pure wisdom. Without pure wisdom, how could we achieve this?
So, in the year 1990, on August 23, I was in Taichung. At Shin Min High School in Taichung, during one of the “Blessed Life” lectures, I appealed to everyone for one thing, which was to use their clapping hands to do recycling work. While I mentioned this lightly, the people there took it seriously. They began forming the aspiration and single-mindedly established their resolve; they would absolutely not retreat. The power of their vow has remained unchanging, and they remained unwavering, persevering in this vow all the way to the present. Now in more than ten countries, Tzu Chi volunteers likewise seize the opportunity to do recycling work locally.
We see how the climate is changing now, and knowledgeable scientists have been studying why the climate has been out of balance and why the climate changes have been so extreme. In developed countries, their societies are better able to appreciate the recycling work we promote in Taiwan. Our recycling Bodhisattvas earnestly get involved, feeling more and more that this is an urgently pressing concern for our world and connected with what science is proving to us.
Indeed, in everyone’s living, with the natural resources [we use], it is confirmed that the resources of our Earth are continuously being depleted. With our industrial development, the things we create do not decompose in the landfills on Earth. The entire surface of this world is covered by layers of garbage in landfills. The future of the whole Earth is too dreadful to think of. The soil on its surface had been affected by these plastics that will not decompose for thousands of years. If the whole Earth is covered by plastic, the soil will be gone. This situation feels very serious.
Also, underground resources are being consumed. If we examine this, it is a serious issue. Since Tzu Chi volunteers have this method, they have “Dharma to transform.” As long as we take the Dharma to heart, when we all reach out our hands we can conveniently gather these plastics that will not decompose and recycle them into something new to reduce the consumption of resources. Also, if old or broken things can be refurbished, we can also reduce the impact of industrialization. So, other developed countries have already begun to follow Taiwan’s methods of doing recycling. In such hot weather, especially, if public hygiene is not well-kept, the humidity of southern Taiwan can led to many mosquitoes being born. These mosquitoes bite people, causing what we now call “dengue fever.” In the olden days, it was called “breakbone fever.” This disease is infectious, so when a mosquito bites [an infected] person, the mosquito will then spread it to other people. In this way, the mosquito [spreads the disease]. Because the environment led to the increase of mosquitoes, these mosquitoes bite and infect people. When another mosquito bites the infected person, this will spread. This is an infectious disease. So, this disease was called “breakbone fever.”
In Tainan, more than 1000 cases were discovered. Then, during Typhoon Soudelor, trees branches were blown everywhere. Trash and plastic bags filled with water were everywhere, too much to be cleaned. So, the mosquitoes kept reproducing, and cases of dengue fever increased. As school was starting and summer vacation ending, everyone was worried about the schools and parks, so the village head asked Tzu Chi volunteers if they could help clean up.
Anyways, Tzu Chi volunteers offer help without needing to be asked, not to mention that they value environmental protection. So, everyone was happy to help. Those who were invited and those who were not went to help clean up the parks.
There was an elementary school in Tainan. This elementary school was not big, and there were not many teachers, so cleaning this school was difficult.
Tzu Chi volunteers proactively went to this school and mobilized to help them clean. The students of Tainan Tzu Chi Elementary and Middle School heard about this as well. The students also quickly got involved in [cleaning] Yizai Elementary School. Our children were interviewed and asked, “How is it that you all came to help?” [They said,] “School is starting soon, and there will be many children here. If they are bitten by mosquitoes, then they may be infected with dengue fever.” So, to prevent students from being bitten and avoid the increase of mosquitoes, they were willing to help clean. This is mindfulness; they seek nothing in return. They do it just to prevent [disease], so this land can be pure, so mosquitoes will not constantly breed so the spread of dengue fever will be prevented. They are so pure and simple. So, every mobilized to help, without seeking anything in return, only wanting to protect people’s safety and health. This is how Tzu Chi volunteers in society give of themselves.
Take Shi-Lin Donghua from Changhua for example. This elderly Bodhisattva-volunteer is 88 years old this year and had been a recycling volunteer. Now that she is older, she takes a cane with her when she goes out to pick up [recyclables and trash] along the road. Her children cannot bear for her to do this and keep telling her to stop, because she is old and risks falling. She said, “I not only carry my cane when I do this, but I also ride my tricycle.” Sure enough, she not only had a cane as she picked up trash, she would ride her tricycle to the villages to collect [recyclables]. You see, this is her spirit in doing Tzu Chi work and recycling work. She said, “When I go to the village, other than recycling, I need to collect donations as well. So, I will continue to collect. I will keep on going until I am unable to.” She hoped that her son and daughter would not stop her, but let her have this joyful lifestyle she chose. We saw how she rides her tricycle, carrying a lot of recyclables. She goes down the street, home by home. She collects member conations and each house’s recycling. [She promotes] “purity begins at the source” and conveniently collects recyclables.
There is also another old couple that lives in Tainan. Xu Jibin is already 80 years old this year. He and his wife, at 70 years old, are certified commissioners and Faith Corp members. They also have been doing recycling for a while. Every day, the two of them will drive their 3.5-ton truck around the mountain, collecting recyclables from households twice a day. Their roundtrip is around 300 kilometers. They go out in the early morning and come back after collection [recyclables]. A trip up the mountain is more than 50 kilometers. Coming back is another 50-plus kilometers, so roundtrip is more than 100 kilometers, and in one day they go to collect twice. They said, “If we do not do this, will we really not feel the consequences? The world is getting hotter and hotter, all because the number of things we use have gotten excessive, leading to over-industrialization. So, we manufacture [too many] goods and then consume and waste them this way. These things we throw away are buried in the ground but do not decompose. Everyone says that from the greenhouse effect, the weather will keep getting hotter. This has a lot to do with recycling! However much we can do, we will do it. So, this old couple will keep on recycling for the sake of future generations. To take care of this earth, we must reduce garbage in landfills. Taking care of the earth is for the good of future generations. How long will you do this? We will keep doing this until we are unable to.”
Look at their aspirations and vows. Isn’t this making the great vows and cultivating the Four Infinite Minds? With their compassion, they joined the ranks of the Bodhisattvas one a commissioner, the other in the Faith Corps. Not only do they go among the people, always joining the other volunteers in their team, they also persist in doing recycling work to take care of the world. The weather is hot, and they understood that people say this is because of too much industrial development. We are manufacturing too many things, so there is now a greenhouse effect. So, they want to take care of this earth.
You see, these three are our elderly Bodhisattva role models. Aren’t our elderly Bodhisattvas like this? We not only have these elderly Bodhisattvas, but also entrepreneurs, engineers and many others as well. Whether it is heavy labor or meticulous tasks, whether merchants, works, farmers, from every walk of life, there are people who join Tzu Chi and give of themselves in this way. Think about it; isn’t this how “In the world, they create the blessed conditions of the supreme Ten Good Deeds?” commissioners and Faith Corps go among people to perform many services and do recycling work. They give without expectations. Isn’t this upholding the supreme good precepts in the world?
In the past, the Brahma kings used to do this in the human realm; they used to do supreme good deeds and uphold the supreme good precepts. By practicing good deeds and upholding precepts, they were born in the Brahma heavens. Still, they wanted to seek the Dharma further. So, whether they were from the east, west, south, north or any of the ten directions, the Brahma kings began to arrive one by one at the Dharma-assembly and ask the Buddha to expound the Dharma. This is what we need to mindfully comprehend. The Dharma is inseparable from the working of the world. The Dharma is the principles, and the principles are found in our daily living when we face people, matters and things with the utmost reverence. The individuals we just mentioned are exemplars of modern Bodhisattvas. Look; they are able to do it, so everyone can do it. It is not difficult. Thought Buddhist sutras are profound, they are in fact inseparable from our daily living.
Now, let us read the previous passage, “We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”
Beating a drum refers to a solid object that is a convergence of the four elements. If refers to the materials in the world, formed by earth, water, fire and air. This is conditioned phenomena; it becomes a material substance. Whether the material of the drum or the material of the drumsticks, these things are stuck together; thus we sound bells or drums. This sound can wake everyone up from the delusion of the long night so that we can practice diligently. This is turning the Dharma-wheel, beating the Dharma-drum and blowing the Dharma-conch. “Universally let fall the Great Dharma-rain.” This refers to the Dharma the Buddha expounds.
When the ground is arid, like what was said in the Chapter on medicinal Plants about the one rain from the one cloud, clouds and rain will universally moisten the land. Following the same principle, when the Buddha-Dharma nourishes the earth, all things of the world will be revived, and will flourish exceptionally; the plants and trees will all be able to grow. So, the Dharma the Buddha teaches is like rain and dew that nourishes all universally. It is like clouds, rain and dew that can moisten all of the land. The land of our mind need to be nourished by the Buddha-Dharma. So, “It is likened to a drum spurring us on.” The Dharma is like a drum spurring us on, rousing us to practice diligently. It spurs us on and encourages us. Otherwise, though we have intrinsic Buddha-nature, it is covered with layers of ignorance. So, the Dharma encourages us to earnestly remove layer upon layer of ignorance. It rouses us to practice diligently. With each thought, at every moment, we must awaken this reverence and diligent resolve to encourage ourselves, this is the meaning. When it comes to blowing the Dharma-conch, we see how lamas blow into those very long horns every day, while we strike the bell. They use [instruments] they must blow into. The sound that is emitted can be heard from a great distance. Because [Tibet] is high and wide, when many people blow [the horns] to make sounds, all who hear know they must diligent. There is a kind of sea conch that is very big. In the past, people picked them up by the ocean. When a dried conch [shell] was picked up and blown, it could make a loud sound. Therefore, people in the past designed things to look like the conch. When you put it to your lips and purse your lips to blow, the instrument’s mouth is greater in size, so naturally, the sound will be amplified, just like it is with a conch. After blowing into a conch, the sound will naturally be amplified. In ancient times, commands were given with conches, especially on a battlefield to signal an attack. They would use drumming and the sound of conches to signal that the enemy was getting closer, to signal that the enemy had arrived at the place, that it was time to quickly get ready, put on armor and prepare for battle. This kind of command issued through drums and conches. This represents how the Buddha-Dharma is continuously alerting us that life is painfully short, that we must practice diligently and uphold precepts.
Because when we are in the world among people, it can be like entering a battlefield, so if we are not careful, we can get hurt by others If we are not careful, we will suffer from many afflictions and ignorance.
Blow the Great Dharma-conch: The Buddha-Dharma is likened to the sound of blowing the Great Dharma-conch. It is able to rouse people from their dreams. The Buddha-Dharma is turned according to capabilities and conditions. This is called blowing the Dharma-conch.
The Sutra of 42 Sections also says spiritual practitioners are like warriors donning armor to enter the battlefield. So, we also need to listen to the drums and the sound of the Dharma-conch. In this way, we can constantly be vigilant and practice with diligence. So, the Dharma is like rain, like rain and dew; it can nourish sentient beings. The Dharma is sound, like that of drums or conches. The Dharma itself is like rain or dew that can nourish the great land.
Universally let fall the Great Dharma-rain: The Dharma the Buddha teaches is like the rain and dew nourishing all universally. It is likened to a drum spurring us on, rousing us to practice diligently. A conch symbolizes sounding a command. The rain is used to mean nourishment. His teachings enable sentient beings to destroy illusion, repel maras and forcefully eliminate our ignorance and severe obstructions, like the beating of the Dharma-drum that inspires people to be courageously diligent.
“His teachings enable sentient beings to destroy illusion, repel maras.” They can destroy our illusions. When Mara’s army of afflictions arrives, we will be able to cut them off. As spiritual practitioners, when an affliction arises, we need to immediately eliminate and clear it away. This is called repelling maras. We refuse to let ignorance or afflictions enter our minds. So, we “forcefully eliminate our ignorance and severe obstructions.” The Dharma has the power to eliminate our ignorance and severe obstructions.
Every day, after I finish speaking and am leaving, I hear everyone chanting, “I vow to eliminate the Three Obstructions and all afflictions.” Indeed, the Three Obstructions and afflictions, the afflictions of greed, anger, ignorance, etc., all create obstacles for us. We need to earnestly eliminate them. So, with ignorance, the many different obstructions due to ignorance we need to exert our power, power like the kind needed to enter a battlefield that all spiritual practitioners have. With this, we can reject ignorance and afflictions that obstruct our spiritual aspirations.
So, “like the beating of the Dharma-drum, it inspires people to be courageous and diligent.” Hearing the waves of drum beats, we can exercise our power to forge ahead diligently. “The sound of the Dharma is proclaimed freely and enables those far away to be joyful.” People far away can hear the Dharma and also be joyful. “Those nearby can assemble and receive teachings, like how those hearing a blowing conch will assemble to listen to the command.”
This is just like how now there is no delay; all the people before me gathered at this place to practice diligently. Even far away, everyone is listening to the Dharma. Early in the morning, they leave home before the sun has risen. If it is winter, they have to endure the wind and snow. Everyone gathers solely to listen to the Dharma. At this time, people from far away listen to and receive the teachings, so they can also be filled with Dharma-joy. People close by really should assemble, should gather to receive the teachings. When we spiritual practitioners gather in this same space, in this environment, how can we be lax [in our practice]? The people far away have to endure freezing wind and snow, yet they gather to listen and listen joyfully, while we are living in the same place; how could we not assemble to receive the teachings?
So, we should be [like this]. “Those nearby can assemble and receive teachings, like how those hearing a blowing conch will assemble to listen to the command.” It is just like the Dharma-conch. The sounds have already rung out; the bell and the drum have already been sounded. “Hearing the bell, afflictions are alleviated. Wisdom grows, and Bodhi arises.” When we are sleeping and we hear the bell’s sound we must immediately get up. We must not allow sleep to give us afflictions and spryly get out of bed. So, “Hearing the bell, afflictions are alleviated.” We will not have the heavy afflictions and ignorance of wanting sleep. We should get up very lightly and quickly and swiftly assemble to practice with diligence. “Wisdom grows, and Bodhi arises.” This is when we hear the sound of the bell.
Ancient people use the conch to make this kind of sound for people to gather quickly and hear the command. The Dharma is like a command for us to eliminate our afflictions. There is a method, and it is the Dharma. So, we need to earnestly listen. How do we battle our ignorance and afflictions? We need to be diligent. How do we eliminate the delusions of ignorance? We need to listen to the commands of the Dharma, which tell us how to prevent and eliminate them. How do we practice good deeds and stop evil? To prevent evil and do good, the Buddha-dharma in our minds must constantly perform its function of [increasing] our diligence. So, “He teaches the Dharma with one voice, but we attain understanding according to our kind.”
He teaches the Dharma with one voice, but we attain understanding according to our kind. All will enter the Path, like when the one rain falls and in all places each receives moisture.
Once His voice is heard, we can understand. This is just like the Dharma-drum. The Buddha used the four elements to analyze how the drum is able to sound. The four elements do not only relate to the drum and how this sound can be made. The microcosm of our body, macrocosm of the world and the appearances of all things are all composed of the four elements, whether soft or hard. So, “He teaches the Dharma with one voice,” allowing us to understand more things.
Then, “We attain understanding according to our kind.” Those of different capabilities will be able to understand. So, “All will enter the Path.” If we can understand the teachings, we gradually understand the principles one by one. Or, those who can awaken immediately will hear one thing and realize 1000. When we attain one principle, when we know the principle of the four elements, [we know] all the material objects that we see, including human beings and all the things and matters of the world, contain these principles within them. However, we sentient beings are forgetful; we forget easily, so we need to be continuously reminded. We still need to take, from the sound of speech, the Dharma within this speech. So, “We attain understanding according to our kind.”
It depends on what kind of capabilities we have. Are they sharp or dull capabilities? Sentient beings “attain understanding according to their kind. All will enter the Path.” Whether our capabilities are sharp or dull, by relying on the sound, we diligently advance step by step to understand all things. Advancing means we enter the Path. “Like when the one rain falls and in all places each receives moisture.” [The Dharma] is just like rain. The rain is of one flavor; it is the same. Wherever we go, the rain, if we taste it, will always have the plain taste of water. “To deliver countless sentient beings” means the flavor of the Dharma is one but it can revitalize the land and all sentient beings. This is “to deliver countless sentient beings.” This is like beating the Dharma-drum and turning the Dharma-wheel.
“Turning the Dharma like a wheel” indicates that wheels must be turned. Since dust-inked kaplas ago, since Beginningless Time, the principles existed. Over time, they have never changed, even up to today. This depends on us continuously passing them on. This is called turning the Dharma-wheel. Sakyamuni Buddha also took up the Dharma from Beginningless Time and continuously recounted the teachings of past Buddhas. Now, we also have to continuously speak of 2000 years ago, when Sakyamuni Buddha spoke of past Buddhas’ teachings. We need to continue on this way and keep on turning the Dharma as a wheel, continue to pass it on. The wheels of a car help it go great distances; this is like “turning the Dharma as a wheel.”
“Letting fall the Dharma-rain to nourish the land” is saying that as the rain falls, it nourishes the land, so the land’s crops can grow and humans can live out their lives. Similarly, our mind needs the Dharma to nourish it so that we can live out our wisdom-life. So, “Letting fall the Dharma-rain [and so on] are the universal vows to liberate all sentient beings.” These are the great vows. “I vow to deliver countless sentient beings.” This shows that all Buddhas share the same path, the universal vow to transform sentient beings.
So, “When the Tathagata teaches the Dharma, there are benefits of both form and sound.” When a Buddha manifests in this world, that is the Buddha’s appearance. When He appears in this world, during the period from youth to adulthood, He reveals the process of engaging in spiritual practice and patiently enduring suffering. When He is enlightened, He understands all principles and uses the sound of His voice to teach. This is a Tathagata. The Tathagata uses the form of His body; “He journeys on the Dharma of True Suchness to come to this world.” After attaining Buddhahood, He uses His voice to teach the Dharma. So, there are the two benefits of both form and sound for the world. He used His voice and form to benefit the world.
So, He had to manifest in our world, “like a wish-granting jewel.” This is just like a wish-granting jewel. Ancient people hoped to use a wish-granting jewel to wish for what they wanted. As long as they had this jewel, they could get whatever they desired. “[It is like] the king of medicinal trees.” If people become sick, this kind of medicine can cure them. So, they do not need to worry in their lives as long as their bodies can be healthy. Thus there is an abundance of benefits. People’s bodies and minds can be healthy, and their lives can be free of obstructions. This is what the Buddha-Dharma does in the world.
To deliver counties sentient beings: Beating the drum, blowing the conch, turning the Dharma like a wheel and letting fall the Dharma-rain to nourish the land are the universal vows to liberate all sentient beings. When the Tathagata teaches the Dharma, there are benefits of both form and sound, like a wish-granting jewel or the king of medicinal trees; there is an abundance of benefits. Thus, it says “deliver countless sentient beings.”
“We all take refuge in and entreat You to touch with the deep and far-reaching tone.” So, “We all” refers to the Brahma Kings. The Brahma kings were willing to take refuge in and listen to the Buddha expound the teachings. So, they hoped for the Buddha’s far-reaching sound. The Buddha’s voice has eight tones. He speaks to those close by, but those far away can hear. So, those far away can hear and be joyful. Those nearby must be even more diligent, and assemble [ to accept the teachings]. Those from afar are like the Brahma kings who passed through trillions of lands. They also came; seeing this light , the origin of the principles, they wished to seek it as well. So those from afar were joyful. In very far off lands, the Brahma kings had assembled together. So, “we all take refuge in and entreat You.” They together took refuge in the Buddha, hoping for the Buddha to speak the ultimate truth. This is asking the Buddha to turn the Dharma-wheel, and [ to speak with] His wondrous tone.
So, a noble being’s speech is precious because it suits people’s capabilities. Whether in the human realms, [to heavenly being] or to the Brahma kings, the Buddha had to “ teach with one perfect voice” to suit their capabilities. Upon hearing the sound of His voice, regardless of their status, they received it according to their capabilities. “He speaks to those nearby but reaches far away.” He speaks to those nearby, but actually He also directs it. Those principles form long ago can be pulled into the present and spoken of.
So, [His speech is] “plain but has flavor.” Although it is very plain, though the sutra text is very plain, and also very involved and profound, the more that we investigate and study , the more flavor there is within its blandness. So, this is a “deep and far-reaching tone.”
We all take refuge in and entreat You to teach with the deep and far-reaching tone: All together we take refuge in and earnestly entreat You to teach with the deep and far-reaching sound of the Dharma. A Noble One’s speech is precious because it suits people’s capabilities. He speaks to those nearby but reaches far away. His speech is plain but has flavor. Thus, it speaks of His deep and far-reaching tone.
Indeed, the Dharma is quite profound, and the principles are very far-reaching. How can it be taught so that everyone understands? Still, “All thing are created by the mind.” We simply must earnestly, “in the world, create the blessed conditions of the supreme Ten Good Deeds” and uphold the pure wisdom of the supreme good precepts. Then naturally the teachings we hear will, according to our capabilities, be absorbed differently by everyone. So, people of all capabilities can benefit. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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