Explanations by Master Cheng-Yan
Subject: Upholding Precepts and Cultivating Blessings (守戒無染修善淨福)
Date: February.23. 2017
“Brahma kings, with their causes and conditions of pure practice, are not lacking in any standard of demeanor. They uphold pure precepts without defilement and cultivate all supreme good deeds and pure blessings. The bodies and minds of Brahma kings are wondrous and perfect. Their bodies are pure, and the light that shines from them illuminates matters clearly so that principles become lucid.”
When Brahma kings were in the human realm, they practiced supreme good deeds and upheld supreme precepts. In short, they were people who did good deeds and followed rules in the world; they were good people of utmost virtue. There is no telling how many lifetimes they spent cultivating worldly blessings or how long they upheld worldly precepts. They strictly obeyed the rules in everything. This was not just for single lifetime. They likewise had to uphold precepts and engage in spiritual practice life after life. Coming to the human realm, they created blessings and understood the principles.
But when it came to eliminating ignorance, they had not yet eliminated their subtle delusions. Still, they would journey on their blessed karma, their pure, blessed karma, to be reborn in the Brahma heavens. The Brahma heavens are pure. They surpass the desire realm and are in the form realm. In the form realm there are material things; these material things are very clean, very magnificent. All around, one can see treasures. This is the environment heavenly beings enjoy.
Sentient beings all have different environments. In the human realm, we can already see that people’s environments are not the same. Wealthy people can take their environment, their big piece of land, and create scenery on it. They can have fake hills, steams, small bridges and trees trimmed into all kinds of shapes. Wealthy people have a lot of land in front of and behind their house, so they are able to create such beautiful environments. They hire servants to do all the work. When you enter their homes, you can see they are very grand and magnificent. All their decorations are very grand. All their furnishings are priceless. These are wealthy people. They are human like everyone else. They cover themselves in gold, silver, jewelry and other precious things. These are their blessings.
They are also humans. We can see how the world is filled with so many suffering people. They have no land, no homes. Sometimes we see that their houses, those who have them, are dilapidated and very dirty. They live in cramped quarters. Moreover, they may be sick and impoverished. They may be sick and poor, with nothing at all. All they have accumulated at home is trash. They are entrenched in trash. This is also how some humans live.
We often see. Living Bodhisattvas help these suffering people by giving of themselves, by cleaning these homes. From inside these cramped, dilapidated houses, they move these things out. There is enough trash to fill several trucks. Then they clean the homes; there is nothing left inside! These Bodhisattvas quickly make things appear, beds, tables, chairs and kitchen utensils. After cleaning and setting everything up, if someone [at this home] is ill, they quickly take that person to see a doctor or regularly bring a doctor to their home to make a house call, to provide outpatient services. Living Bodhisattvas help suffering sentient beings. They cherish and care for them as they would their own loved ones. This is how they give of themselves.
When they give in this way, what are they seeking? What could they possibly attain from poor and suffering people? They seek nothing at all. All they want is to see those they have helped living in clean and comfortable environments. In particular, for those who are sick, we help them to go see a doctor and regularly visit and care for them. When we see them smile, when we see them look clean and refreshed, when we see them recovering from their illness, when we see them welcome Tzu Chi volunteers with a smile on their face, that is what makes a Living Bodhisattva happiest.
This is all that we want to see. When those who received help see these Bodhisattvas come, they smile with utmost sincerity. The reason everyone gives is nothing other than this. What else is there to seek? This creates supreme blessings. In this world, this was how they created blessings, by giving without seeking anything in return. Everyone also abides by rules.
Yesterday, a group of Bodhisattva-volunteers returned from Nepal to the Jing Si Abode. I listened to them share about their time there, which was close to a month. During that month, they lived there and went out every day [to help]. The work they focused on there this time was divided into charity, education, medicine and humanistic culture. According to Tzu Chi’s Four Missions, they divided into four teams. The charity team focused on accompanying a group there who had formed aspirations to do charity work. This was a large group of young people who had already been with Tzu Chi for some months. From the time Tzu Chi volunteers arrived right after the earthquake in Nepal, they began by gradually understanding Tzu Chi, then becoming close to Tzu Chi, and now loving Tzu Chi. Now they have vowed to be Tzu Chi volunteers. These young people want to do charity work, so we formed a team to guide them.
Within this group there was a young man. This young man did not only happily volunteer by himself, he even brought his younger sister along to help. Our Tzu Chi Bodhisattvas asked him, “What about your mother? Is your mother happy about you volunteering?” “She is!” “Then why not invite her to come as well?”
He even invited his mother to come and help. The mother came and joined her children on the charity team. Tzu Chi volunteers were mindful in guiding her, hoping the mother would become a seed for charity.
This was because housewives have more time. As children grow up, they focus on their studies and careers, so they hoped the mother would get involved. The mother was still young, and housewives may have more freetime. This is how Tzu Chi volunteers see things. Since her children joined, the mother could come along as well.
One day they said that in India there was this kind of festival for one of their gods. They have many holidays there. Every god in every religion has their own holiday. So, they were going to hold a festival similar to our Chinese New Year. This meant they have to clear everything out of their homes. They completely scrub the floors. To clean their floors, they used cow dung mixed with red clay to cover the floors. As our volunteer shared this, he said, “I was very moved when I saw this. The mother was quite nimble. In the area she was assigned, she knew in that area there was an elderly woman living alone. The woman was already in her 80s, and her health was not great. How could she move things? How could she cover her floors? Moreover, she did not live on the ground floor. This mom told us that this house was very small. It has three stories, and it is rickety. A kind-hearted person had lent the old woman this place to live. So, they used the downstairs for storage, and the old woman lived upstairs. She did her cooking on the third floor. So, this seed (our volunteer), our charity seed, this Bodhisattva, went to help her clean and tidy up. She moved everything outside. Then she got on the floor and used bare hands to mix cow dung in with red clay and then spread it all over the floors. She did this by hand on the floors where the old woman lived. She continued to spread it until the floors were smooth and glossy. I saw that this dedicated Bodhisattva was all smiles as she helped this woman.”
What did she ask for in return? She asked for nothing in return. This is because she was learning how to do good deeds and give unconditionally. She was able to help this elderly woman clean things so thoroughly. In particular, she set up the Jing Si folding bed we had given this elderly woman. She made the bed with sheets and blankets; it was so beautiful! The floors were so glossy and clean. I asked, “When the dung is mixed with clay and spread out, do you mean to tell me that when you go in there, it doesn’t smell?” They said, “No, there was no odor at all.” In that place, cows are sacred. They deeply respect cows. If a cow is in the road and someone hits it with their car or injures it, that person will be sentenced to prison. If a person argues and fights with another person and injures them badly, the punishment would not be as severe. Injuring a cow results in a severe sentence.
So, when you are there, if you see a cow in the street, you have to quickly stop your car and allow the cow to leisurely cross the street before you can continue driving. They believe cows to be sacred animals, to be holy. So, when it comes to cow dung, they say because cows eat grass, their droppings are regularly collected as people pass by. After being gathered, they are set out to dry. They are spread into patties to be dried. Then people store them up and use them for fuel. They use it for cooking fuel; they burn it to cook. Whenever they have this kind of festival, they mix it with clay and spread over the floor. This is something they must do for this festival. .So, every household moves everything out of their homes and cleans everything. For their floors they mix red clay with cow dung, then spread it our until it is glossy and clean. This is how we are now, in [Nepal], cultivating seeds of goodness
In that place, we teach them, “You are giving without any expectations, but you will feel very happy in your hearts.” So, on that day, that good woman not only joyfully supported her son and daughter as they devoted themselves to charity work, when asked to join in and devote herself as well, she became even more happy. This also gave her an opportunity. She knew that doing good brings merits and virtues. She knew that doing good unconditionally brings happiness; this is true reverence. So, she was very willing [to give] and joyful. She cleaned this place thoroughly, and afterwards she told Tzu Chi volunteers, “Who knew that doing good deeds was so joyful? This brings more joy than getting things.” This is joy that she realized for herself, the experience of putting teachings into practice, that sense of freedom and ease.
So, engaging in spiritual practice in the world is not difficult. Those who give this way are called Bodhisattvas. Bodhisattvas in the world do good deeds, give unconditionally and at the same time cultivate their bodies and minds. Mentally they have no greed and attachments; physically they do not break the precepts. When our minds have no greed and attachments, we will not use our body to kill, steal, or engage in sexual misconduct. These ae the good practices of lay practitioners. Their minds do not give rise to desires. They are not greedy for getting something in return for what they give. They expect nothing in return at all, but only wish for those they help to be settled, for those they help to smile and be happy. This is the only reason they give. They can also witness the states of suffering in the world. This is how they do good deeds in the world while also cultivating purifying practices. This is known as “supreme goodness.”
By doing good deeds unconditionally, they also [uphold] “supreme precepts.” They do good deeds and commit no bad deeds. In body, speech and mind, the Threefold Karma, they do all Ten Good Deeds. This is like “the Brahma kings, with their causes and conditions of pure practice.” This was what they did in the human realm. They practiced giving this way. When we do this in the world, these causes and conditions accumulate. Then naturally we are “not lacking in any standard of demeanor.” People like this do not break the precepts. People like this behave properly when interacting with others. We have standards for our own minds. When we should not do something, we absolutely must not do it. We should follow rules in everything we do. By practicing this way in the world, naturally people will feel that we are very proper, with a dignified demeanor. This is what we can do in this world. When we do not act recklessly, when we are following the rules, we do not lack any standard of demeanor. This is discipline.
So, upholding pure precepts without defilement, having no cravings or defilements, “[We] cultivate all supreme good deeds and pure blessings.” What we cultivate is pure blessings. What others cannot achieve, we are willing to do; we have accomplished it.
Take Guishan [in Xindian] or Wulai. These are normally palaces where people go to enjoy themselves, places with hot springs and enchanting scenery. These are normally places people enjoy. But life is impermanent and the land fragile. An imbalance in the four elements causes heavy rain and thus the earth and rock on the mountainside gave way. Many people often go there. Because all the mud came flowing down, it swept into a cesspool, where human waste was stored. [Waste] became mixed up with the mud and water. So, it had to be cleaned, and cleaning up mud was just like cleaning up a large cesspool. That place smelled terrible! It was incredibly hard to clean, but a group of Tzu Chi volunteers paid their own way to go there and exercise their strength [to clean up]. They gave without being afraid of hard work. After helping, they still said to everyone, “Blessing all of you.” On the very last day, after everything had been cleaned, they said, “Come everyone! Let us pray together.” They sang “Prayer” to close out their time there and give those people their blessings. Everyone rejoiced and then descended the mountain.
This is “cultivating all supreme good deeds and pure blessings.” Not only did they give of themselves and help others, after cleaning up the environment, they led the people in the disaster area to sing “Prayer” to offer their blessings. Think about this; isn’t this cultivating all supreme good deeds and pure blessings? This is pure giving. They did not go there hoping that the next time they go to sock in the hot springs, people will take care of them. That is not why they went there. When they went there, they were truly giving without expectations. These are “supreme good deeds and pure blessings.”
These are the practices we should engage in. So, those in the Brahma heavens are like this. Accumulating many lifetimes of giving like this results in being reborn in the Brahma heavens. They are born in the Brahma heavens because during their time in the human realm, these were the causes and conditions they created, resulting in their reward of being reborn in the Brahma heavens. The bodies of Brahma kings are both wondrous and prefect. Their stature is very dignified, and in that state of wealth, in the heavens of the form realm, the material goods they enjoy are all very good. What they wear is also very good. Their “bodies and minds are wondrous and prefect.” Because in those heavens, there is no desire, no defilements of afflictions. “Their bodies are pure and light shines from them.” Their figures are so pure and radiant; if is as though their bodies emit a light. This enables them to “illuminate matters clearly so that principles become lucid.” Everyone there is so clear about the principles, and their bodies and minds are pure. This is the Brahma heavens.
If they could begin to engage in spiritual practice like this in the human realm, though they had not yet attained Buddhahood, they would perfect their blessings and be born in the Brahma heavens.
However, they still have a small measure of delusions that they have not yet eliminated, so they have not yet transcended cyclic existence. Though lifespans in the Brahma heavens are long, no matter how long they are, there always comes a time when they will end. When their blessings are depleted, they continue to transmigrate in cyclic existence. So, they remain within the Three Realms. However, they do engage in spiritual practice. But they still have a bit of delusion that they have not eliminated, so they have not put an end to cyclic existence.
Now in their Brahma-palaces, there was a radiance, very different from normal. So, all in the Brahma heavens began to follow this light to find its source. Everyone knows that this is source of true principles. A Buddha had already appeared in the world and was turning the Dharma-wheel, so everyone went to the source of the principles, to where Great Unhindered Wisdom Superior Buddha was turning the Dharma-wheel.
Thus, the previous passage stated that, “At that time, Great Unhindered Wisdom Superior Buddha silently consented. For those from the southwest all the way to those below, it was also like this. At that time, in the 500 trillion lands above, all the great Brahma kings each saw with their own eyes, in the palaces where they stayed, a brilliant illumination, powerfully radiant, which had never happened before. They lumped with joy and gave rise to a rare and precious aspiration.”
Everyone was joyous and gave rise to a rare and precious aspiration.
“They immediately went to visit one another to discuss this matter. ‘What are the cause and conditions behind all our palaces having such a radiant light?’ Then, from amidst that assembly, a Great Brahma King named Sikhin spoke in verse for those in the Brahma heavens.”
The Brahma kings from the east, the southeast, the south, above and below had already arrived. Among these was the leader from the Brahma heavens above called “Great Brahma Sikhin.” When he saw this ray of light, he knew it was indeed not an ordinary phenomenon. It must be something very special; most likely a Buddha had appeared in the world and was about to turn the Dharma-wheel. So, he gathered everyone, and when they arrived, he used verse to repeat what was said.
The next passage is his verse. “Today, what are the causes and conditions behind all of our palaces being illuminated with a light of might and virtue adorning them like never before? Such a wondrous sign had never before been heard nor seen, it must be a Virtuous One being born in heaven or a Buddha manifesting in the world.”
What were the causes and conditions? In the Brahma heavens, each of our palaces has this bright sign, this radiant phenomenon. What are the causes and conditions behind this auspicious sign? What everyone saw in their palaces was different from usual, so they all gathered together to discuss it. This was definitely a magnificent light, a mighty light, a mighty and virtuous radiance, a mighty and virtuous illumination.
What is mighty and virtuous? “One with might inspires fear. One with virtue inspires love. One with mighty inspires fear. They are truly awe-inspiring. Anyone who sees them would come to attention; they would not dare to lack respect. This is “mighty;” it means they inspired respect and fear in people.
“Gently but stern, commanding but not forceful.” A person with majestic presence is “commanding but not forceful.” Although he has great might and virtue, is grand and commanding, he will not lead people to feel he is fierce. He is commanding but not forceful.
As for “gentle but stern,” within gentleness one can also be quite commanding. This is called virtue. “One with virtue inspires love.” This is being “gentle but stern.” If we are amiable, when people see us, they feel warm. However, this person also makes people feel awe and respect great respect. They naturally give rise to respect. This is called might and virtue.
So, “They were adorned in various ways.” In that state, the radiance of the palaces was bright, but very soft harmonious. It was a lovely light that illuminated the palaces, so they were adorned in various ways.
Adorning them like never before: They were adorned in various ways. Magnificent, beautiful and virtuous; this auspicious and gentle radiance was something that had never been before.
“Magnificent, beautiful and virtuous,” “this [was an] auspicious and gentle radiance.” This ray of light, this kind of radiance, could make people suddenly feel frightened, but they felt it was such a gentle light. It was not something they had seen in the past. “Such a wondrous sign” had never before been heard nor seen. There had never been an image like this before.
“It must be a Virtuous One being born in heaven” or perhaps “a Buddha manifesting in the world.” This is what they all wondered. So, it must have been “a Virtuous One being born,” or “a realized Buddha manifesting in this world.” This was the Virtuous One being born in heaven, in Tusita heaven, or descending from Tusita Heaven into a palace. This is the Buddha coming down from Tusita Heaven to be born in a palace. This is how the Buddha appears in the world. At that time as well, He emits a radiance. When He wants to turn the Dharma-wheel, the assembly has to be complete before turning it. This is the source of the principles. Thus, a radiance began issuing forth.
The next verse says, “At that time, 500 trillion Brahma kings went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went down from above to seek out this sign.”
At that time, “500 trillion Brahma kings went along with their palaces.” They all brought their palaces along with them as they journeyed toward the place of light. Because these Brahma kings were from above, they had to descend below to the human realm. So it says, “Together they went down from above.” They went down in the direction of below to “seek out this sign.” These means that this Brahma king, the Brahma King Sikhin we speak of now, was not in the east, west, south or north. He was above, a Brahma king from above. They all “went along with their palaces.” They even brought their palaces with them. This was the scene. “They each used their mantle to hold all kinds of celestial flowers.” The flowers they scattered all along the way were an expression of respect. As they descended from above, all of the flowers fell from above. They scattered flowers and made offerings. This expresses their reverence.
“Together they went down from above to” “seek out this sign.” From above to below was still a long way. They came down from above to seek out the light. Where did the gentle ray of light come from? They “sought this extraordinary and auspicious sign.” The heavenly beings came from all ten directions, from every direction, including above and below, in search of the ray of light. They thoroughly searched high and low for this ray of light. We know that the Brahma king, the Brahma king just mentioned, was perfect and complete in cultivation of his worldly blessings. This is a process.
As we engage in spiritual practice, if we only seek to awaken and benefit ourselves without eliminating our afflictions, we will only remain in this world. So, although we may cultivate blessings, without the principles, our tempers may not change for the better. We may still, at the drop of a hat, become jealous, doubtful and lose our tempers. Though we may normally benefit others, when we see others doing better than us, we many become jealous. When we see others receiving respect, we may become angry. Although we may be doing good deeds, if we worry that others may surpass us, that others will receive more praise than we do, then we will not be happy. When this happens, we have heavenly blessings but no heavenly virtues. Then what are we called? Asuras. How many people like this are there in the world? We should try to be like the Brahma kings, practicing supreme goodness in the world.
This is not just doing good deeds; we must transcend these good deeds and give unconditionally. Moreover, we invite others to join us, hoping they can do even better than us. We mutually praise one another. These are called supreme blessings. When we create blessings and invite others to create blessings, we should praise the blessings created by them. Furthermore, we seek nothing in return and are willing to give. In addition, we listen to the Dharma together to understand the principles. Why is the world full of suffering? Why is the world impermanent? What is the reason for cyclic existence? There are many “whys,” so many principles to investigate. We should hurry up. We must not merely seek to understand the source of life, the source of absolute truth. As we pursue the true principles, [we find] the principles of life, of matter and of the mind. Each have their principles, which we should thoroughly understand.
The principles of the Buddha-Dharma can free us of so many of life’s doubts and delusions. So, we have eliminated many afflictions and dispelled many doubts and delusions. This is like the Brahma kings; they only have a small measure of delusion left that they have not completely eliminated. They similarly spared no effort, coming from so far in their search for the Dharma, for the ultimate source. How can we end transmigration in cyclic existence? This takes goodness; this takes awakening. Awakened sentient beings ceaselessly turn delusion into awakening until they arrive at supreme, universal and perfect enlightenment. This is the attainment of Buddhahood.
So, we learn the Buddha’s teachings in order to attain Buddhahood. This is our goal. We not only wish to cultivate heavenly blessings; we hope to put an end to cyclic existence. This is our true objective, so let us always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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