Explanations by Master Cheng-Yan
Subject: Promote the Wondrous Sutra (愍念此生 弘宣妙經)
Date: November 13.2017
“We must vow to protect those who accept, uphold and promote this wondrous sutra. They uphold it through their power of faith; they teach and practice it through their power of mindfulness. When we first hear the Dharma, we firmly take it to heart; this is called ‘accepting’. Ultimately, we will never forget our initial vows; this is called ‘upholding’”.
We must mindfully comprehend this. “We must vow to protect those who accept. Uphold, and promote this wondrous sutra. Spreading the Dharma of the Wondrous Lotus Sutra is something we must feel responsible for. The Wondrous Dharma Lotus Flower Sutra is the cure for saving this world. The principles of all things in the universe are encompassed within the Lotus Sutra. How do we bring everything in this world, earth, water, fire and wind into harmony? How can we humans do this? the principles are there to teach us what we must do. Everything comes back to the mind. The Buddha told us that our [thoughts] undergo arising, abiding, changing and ceasing. If we form aspirations and make vows. Once this thought has arisen, it will abide in our mind. Once we have a thought in which we are moved, with this thought within us we will seek ways to learn from the Buddha, to listen to His Dharma and to take it to heart. Hearing the Dharma and taking it to heart is called “arising” and “abiding”.
But, for us ordinary people, can this thought continue to abide in our minds for a long time? The ignorance from the outside world affects and tempts us. our surroundings [are clouded] by our ignorance, causing our mind and the Dharma in our mind to become distorted. Thus, naturally, the Dharma in our mind “changes”. It differs from before. We gave rise to this initial aspiration, which abided in our mind. Then because of all the matters in this world that affects our minds, our minds and thoughts change. Slowly, our initial aspiration will disappear.
Thus, in arising, abiding, changing and ceasing, our spiritual aspirations will wholly disappear. The Buddha wants us to be vigilant. If we can listen to the Dharma and let it constantly dwell in our hearts, it will be solid and without leaks. Then we can hold fast to listening, contemplating and practice, or precepts, Samadhi and wisdom. In this way, our mind thinks only of the Dharma. These thoughts are the true principles. These thoughts are great natural wisdom. Because our thoughts return to nature, they become one with the universe. This is enlightenment.
The Buddha came to this world to open and reveal these things to us. He spoke of heaven and earth and taught about interpersonal relations, how ignorance covers us, and so on. All the principles He spoke of are in the Wondrous Dharma Lotus Flower Sutra.
So, we must vow to protect those who accept, uphold and promote this wondrous sutra. We [must make this] vow for ourselves. We have seen people respecting this sutra by accepting, upholding, transcribing, reciting and explaining it, in the hope that this Dharma can become widespread and continue forever in the world. Only when the Dharma abides here forever can the world be saved. Saving the world means saving people’s minds. If we can take the Dharma to heart and use Samadhi, wisdom and the precepts to develop each others’ wisdom. Then naturally, society will be harmonious. People will create good karma and good affinities. When the Dharma-wheel can turn smoothly, the four elements of the natural world can function harmoniously.
So, we must vow to protect those who uphold it. We must vow to protect those who accept, uphold and promote this wondrous sutra. Not only must we protect these who uphold it, we must also be aware to accept and uphold the wondrous sutra ourselves. We do this in our interactions through mutual love and by encouraging one another. To spread the Lotus Sutra in this world, we must “uphold it through our power of faith; we teach and practice it through our power of mindfulness”. This requires mutual trust. I believe the wondrous Dharma Lotus Flower Sutra must be widely spread in the world. I believe in its power. I am willing to persevere in this with all the power of my faith. We must never forget our initial aspiration, that firm belief. The power of our faith is what we must firmly maintain. So, we must have the power of faith and the power of our vows to accept, read, recite, transcribe and teach it for our spiritual practice. Thus, we become resolute in our power of faith, power of vows and power of thought; we must put our heart into learning [the sutras].
Thus, “When we first hear the Dharma, we firmly take it to heart; this is called ‘accepting’.” So, “when we first hear the Dharma” refers to our first thoughts upon listening to the sutras, that first thought of faith. If I can be firm in my faith and my thoughts, this is called “accepting”. Faith entered my mind; as soon as I heard [the Dharma], I had faith, and it remained firmly in my mind. This is called “accepting”. I take the Dharma to heart and never let it leak away, never let it change or alter; this is how firm is what we call “accepting”.
“Ultimately, we will never forget our initial vows; this is called ‘upholding’.” When we first hear the Dharma, we take it to heart. This is called “accepting”. All the way until the end, life after life, we keep this in mind and never forget it; whenever forget our initial vow. Having initially formed aspirations and established my faith, I never forget it and always uphold it. This is the firm resolve we need. We ourselves accept and uphold it and we protect those who accept and uphold [the sutra]. In this way, in every thought, we are mindful of our resolve and mindful of protecting others’ too. From the very beginning to the end, we will never forget; this is “upholding”. So from the beginning to the end, this is called “accepting and uphold”. We must protect this sutra in this way. This is important. Because of the teachings in this sutra, if we mindfully make an effort to investigate it and put it into practice, in life, we can go among people to serve them.
This is like how recently, in Typhoon Nepartak, with the strong [winds], the TV stations kept warning everyone to make storm preparations. [To minimize] the typhoon’s impact, they raised everyone’s awareness. Tzu Chi volunteers did not dare to sit around. They strongly believe we must not only take care of our own families, our own homes or our own communities; we must think about the vulnerable families we often take care of, as well as the elderly who are alone without anyone [to help]. We assigned different routes and groups to check on everyone.
For example, in Tainan, a few days before [the typhoon] they quickly went out to check. Were the houses safe? Were the windows secured? Were the doors safe? [Volunteers] had already done one patrol, but on July seventh, they sent more food and supplies. They worried the typhoon might last a few days; had people [stockpiled] enough food? So, they brought emergency kits to those vulnerable families. In Tainan, there is a veterans’ community in Chenggong Village. Many retired veterans live there, and everyone there is elderly. We went there to visit a Mr. Zhou. Tzu Chi volunteers are like his own children in how they care for him. “Mr. Zhou, did you arrange everything? Did you pack everything in the house?” They asked him questions while checking around to make sure everything was in order. They gave him [some supplies]. “If the weather worsens, you should not go out. We prepared food for you for these days. You can soak it in water and eat it.” This is how they instructed him. For Mr. Zhou, whenever he saw Tzu Chi volunteers coming, he felt as if his own children were caring for him. He told our volunteers, “When I see you, it puts my mind at ease. Even though I am a Christian, I really love Tzu Chi, and I respect Master [Cheng Yen].” As he spoke, he said to the Tzu Chi volunteers, “Please have a seat. I want to show you the respect and love I have for Master.” He pulled out some [calligraphy] he had done and showed it to Tzu Chi volunteers. His strokes were very beautiful; He had written [several] Jing Si aphorisms along with his insights on them. He was very grateful to Tzu Chi volunteers who so mindfully cared for him. He was grateful that he had Jing Si Aphorisms to keep him company. Whenever he is feeling sad, he reads the Jing Si aphorisms. Even though he is a Protestant, he keeps [a book of] Jing Si aphorisms with him, out of gratitude to Tzu Chi volunteers. He is also accepting and upholding [the sutra]! Though our religions may be different in name, with Tzu Chi volunteers’ love and their spirit of upholding the Bodhisattva-path, they care for [people of] different religions with the same love. We treat the elderly like our own relatives. This is how we care for him. Bodhisattvas do not discriminate between religions. All people who are older than us are like our own elders. We must cherish them and be filial to them. This elderly man also treated these [volunteers] like his dear family members. “They gave me this gifts, which can keep me company most of the time, which comforts me and gives my heart a direction”. This is a road, the path. They brought the Dharma to this place and likewise paved this path [for him], giving him a direction for his life in the future. This is the power of love.
Recently, when Typhoon Nepartak came to Taitung, many schools were damaged after the strong wind. Glass in windows and doors was shattered. The senior commercial vocational school in Taitung asked immediately if Tzu Chi volunteers could help. The windows were damaged and broken. All the windows had been blown in by the wind, [with glass] all over the floor. Pieces of glass were everywhere. The schools asked if we could send more help to prevent children from being cut by the glass. Tzu Chi volunteers immediately mobilized, along with our collegiate volunteers. Everyone was mobilized. In addition, the Tainan city government sent some heavy machinery to [Taitung]. This time it was truly unusual; government from other cities also mobilized heavy machinery and professionals. Once mobilized, they all traveled by the South Link highway to Taitung to lend support. Tzu Chi volunteers mobilized and also requested that the machinery which had already arrived from Tainan be used to first move all the [debris] on the ground. All the debris scattered [by the storm] had to first be pushed to the side by machinery to make it safer. Then young people carefully picked up the glass shards. The school also called on students [to help]. Because it was a senior high, the students were old enough, so the school called on them to come back and help. With everyone helping, [it took] one day for them all to clean up [the school]. This truly great power. Many people together make a great force. Where does people’s great power originate? It comes from their hearts. They are sincere, willing to devote themselves and self-driven. As others saw these people dedicating themselves, they naturally felt inspired. They formed this aspiration and voluntarily participated as well. So, this comes from the mind. They gave rise to their own aspirations and guided others to form aspirations as well. The power of the mind comes from a single thought, from that initial aspiration. By watching others do things like this, we are inspired and begin to form this kind of intention. This is our initial aspiration. With this initial aspirations, we are willing to help people. After helping people, the world becomes safer and people’s minds are at ease. We feel good. After helping others and giving, when it comes back to our minds, we feel joyful and at ease. This is being peaceful and at ease. When our mind is at peace, we will be able constantly think, “I am willing; in the future, I will help others. In this, everyone will have kind thoughts. These thoughts are also called “vows”. “I am willing, and if you need me next time, I am ready to help people”. This is called “making vows”. In this way, we form vows to protect and uphold, to protect and uphold our good intentions. I am willing to do this; I am willing to give my support and do the right thing. I am willing to help and encourage others to do the same with me. This willingness to do good deeds and to support and encourage people is what we call “making vows”. With these thoughts of faith, helping others will always be most joyful. With the power of our faith, our thoughts and our vows, we are firm in this mind of Samadhi. By persevering from start to finish, we are accepting and upholding the wondrous Dharma.
All good things are encompassed in the Dharma. With so many disasters in the world, we need everyone to form aspirations and make vows. Everyone must be mindful and use the power of faith and the power of thought to put the teachings into action. This is how we persevere in learning Buddha-Dharma. It is not difficult. As long as we can take action and help others, we can feel at ease, happy and free. We all can do this.
Let’s read the previous sutra passage, which says “Those who wish to swiftly attain all-encompassing wisdom must accept and uphold this sutra and make offerings to those who uphold it.”
This passage and the one we just discussed are passages that can be put together. If we want to truly enter the Buddha-path right away, we must truly be able to return to our natural wisdom. With all encompassing wisdom we know the universe, the world and our nature. [To attain] all-encompassing wisdom, we must accept and uphold the sutras, and follow these teachings. These teachings are simple; they are teachings for the world. The Buddha-Dharma is inseparable from the workings of the world. When there is suffering in the world, we must quickly get involved [to relieve it]. This is the Bodhisattva-path. Walking the Bodhisattva-path has always been this simple.
So, we “make offerings to those who uphold it.” Not only must we do this ourselves, we must also praise those who do the same. We should even guide others to also “make offerings to those who uphold it”. I always say that our offering is giving to help others. Putting the teachings into action, good deeds, practicing according to the Dharma are all ways we make offerings. This is why the Buddha came to this world. If we can do this, we are making offerings.
The following passage says, “If there are people who can accept and uphold the Wondrous Lotus Sutra, you must know that they are those sent by the Buddha. They feel compassion for sentient beings. All those who can accept and uphold the Wondrous Lotus Sutra forsake their pure land. They are reborn here out of compassion for sentient beings.”
According to this passage, if someone can accept and uphold the Lotus Sutra, we should know “they are emissaries sent by the Buddha”. As we said in the previous sutra passage, those who uphold the sutra. In the previous sutra passage it tells us that they are emissaries sent by the Buddha. What do they do? They feel compassion for all sentient beings. The Buddha is father to the four kinds of beings and guiding teacher of the Three Realms. In this world, He constantly teaches and cherishes [sentient beings] as if they were His own children. Thus, these are the Tathagata’s emissaries. They must likewise uphold and shoulder responsibility for the Buddha’s teachings. They spread the Buddha’s teachings in the world. The Tathagata’s emissaries have to be like the Buddha. Everyone is a child of Buddha. Sentient beings are suffering; the Buddha’s children are suffering, so how could we not feel compassion for these people who are suffering? The Buddha’s emissaries feel compassion for all sentient beings, for anyone who is suffering. So, we must practice the Bodhisattva-path and spread the Buddha’s teachings on His behalf, have compassion for sentient beings on His behalf. This is our mission as the Buddha’s emissaries.
So, “All those who can accept and uphold the Wondrous Lotus Sutra forsake their pure land. They are reborn here out of compassion for sentient beings.” This means, “All those who can uphold this sutra have forsaken their own pure land” and have entered among the turbid world of people. “The lands that noble beings abide in are free of the defilements of the Five Turbidities.”
Because the Buddha was the founder of this religion in the Saha world, even now it still remains the land which He leads. So, the Lotus Sutra must be spread in this Saha world. With the power of the Buddha’s vows, He chose this Saha World, this world of endurance. This world is one defiled by the Five Turbidities. It is a place of the Five Turbidities where everything is defiled by the Five Turbidities. However, the Buddha-Dharma is like water that purifies the evil world of the Five Turbidities. If we hope to cleanse the Five Turbidities, we need Dharma-water. We hope to use Dharma-water to cleanse the defilements of the Five Turbidities. This is our goal in upholding the Dharma in this world.
The place where the Buddha’s mind abides is a pure land. The true Buddha-children are those who uphold the Buddha’s pure precepts. They have already purified their own minds. They do not need to go among the people and could simply focus only on benefitting themselves, but the Buddha cannot bear to see this. He hopes that we can all leave the pure ground of our minds and go among people in this evil world of Five Turbidities, while still maintaining the purity of our minds. We must learn to eliminate the Five Turbidities; the turbidity of sights, of afflictions, of sentient beings, of life and the kalpas of turbidity. [To eliminate] these turbidities, we must first eliminate our own views, must eliminate our selfishness, our thinking only of our own liberation. We should benefit others as well, so that everyone can be liberated from suffering. So, we must deliver all sentient beings by relieving their suffering. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.”
In the Sutra of Infinite Meanings, isn’t this what it says? We often recite this. Sentient beings have many sufferings; they are drowning in the sea of suffering. We must be like the great master boatsman. Even though our mind and body are not well, we must be like the great master boatsman and sail our ship to go rescue others. This is [our duty] right now. Although we are still unenlightened beings, we have already encountered the Buddha’s teachings. The Dharma-water has cleansed our minds. Our afflictions and ignorance have been eliminated. Thus, we are “free from the Five Turbidities of defilement.” This is where the noble beings live.
So, we have “forsaken our own pure land”. The place we live in should be a very pure one; the ground of our mind has been purified. But now we must get involved in the Evil World of Five Turbidities. The Buddha does not need to return to this world; over 2000 years ago He entered Parinirvana. But in fact, for over 2000 years, He has never left the world, but continues to teach us just the same. Even now, He is still the founder of this religion in the Saha world.
The Buddha already has no afflictions in His mind. We are Buddha’s disciples, so we must eliminate our afflictions as well. Since we do have afflictions in our minds, we must quickly apply Dharma-water to purify them. In the same way, we must go among the people to transform sentient beings. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” Thus we have “forsaken our own pure land;” we let go of our own mind. Our minds are pure now, but we do not abide in a state of seeking only to benefit ourselves. We must let go of our [pure] surroundings and go into the world of turbidities, go among people in the world of turbidities. This is what people who accept and uphold the sutra must do. They mindfully enter path to Buddhahood.
So, “You know that these people are free and at ease wherever they are reborn. In this evil world, they can widely expound the supreme Dharma.”
To be able to do this, to uphold this sutra among people is truly not easy. There are many obstacles. In “Chapter on the Parable of the Conjured City,” the guiding teacher wants to lead his people to a safe place. Because it is a dangerous, difficult, evil path, they need the guiding teacher to lead them. They must pass through many dangerous places. likewise, in this turbid world, those who uphold the sutra must be mindful to pass through this evil world of Five Turbidities and spread this sutra in this evil world. They are willing, so they are “free and at ease wherever they are reborn”. Their mind is at ease. In this evil world of Five Turbidities, even with its many dangers, they are willing to go among people; they still feel very at ease. For those who uphold the sutra, this is the firm power of their vows.
You must know that these people are free and at ease wherever they are reborn: You should know that these people are reborn here not due to retributions from the karma they created but due to the strength of their free will in wishing to be reborn in this world.
We should know this. “You must know that these people are free and at ease wherever they are reborn.” They know this is the world of Five Turbidities and that going among people is dangerous, yet with minds at ease, they willingly return. Isn’t this like Purna Maitrayaniputra?
So, “In this evil world, they can widely expound the supreme Dharma”. We must realize that these people persevere like this. “You must know that these people are reborn here not due to retributions they received through the karma they created. They come to this evil world of Five Turbidities not for reasons beyond their control, but because of the causes and conditions of journeying on the Dharma of Suchness to come to the world and transform sentient beings. They do not come here because of karmic forces, but because of causes and conditions.
Thus, we should mindfully protect and support them. It is “due to the strength of their free will in wishing to be reborn in this world. They come here willingly; they are not dragged by karmic forces. People who uphold the sutra are like this. “In this evil world, they can widely expound the supreme Dharma. So, they are willing to expound the sutras in this evil world. In expounding the sutras, they will face countless obstacles. And the dangers will be many. But, they are willing to expound this sutra. Thus, “at ease wherever they are reborn” in meant to tell us of their compassionate hearts. This is the power of their original vow. They willingly come to this world and have manifested in this place, this evil world of Five Turbidities. They willingly come to be born.
They are free and at ease wherever they are reborn. This indicates that due to their original vow of compassion, they are reborn here. They are not born to this evil world due to any karmic retributions. If one or many can accept and uphold this sutra, then this Dharma-treasure can circulate throughout the world to diminish all that is evil, to reinforce all that is good and help actualize all world-transcending roots of goodness. This enables the Buddha-seeds to continually flourish in the world.
The power of Sakyamuni Buddha’s vow is what brought Him to the Saha World where He was born. He was not here due to any karmic retributions but by the power of His vows. So, “If one or many can accept and uphold this sutra,” if there is one person or many people who together can accept and uphold this sutra, [ who can] listen, teach, accept and uphold it, and transform sentient beings, this is the power of their vows. He hopes more of us can accept and uphold it. “Then this Dharma-treasure can circulate throughout the world.” This Dharma is a treasure. Whether the Chapter on Parables, or the Chapter on Faith and Understanding or the Chapter on the Parable of the Conjured City, all show that the [Dharma] is the treasure. The Chapter on the Parable of the Conjured City also says the place of treasures is near. In the past, we were in the conjured city, but that was only a temporary part of the process. The real everlasting treasure is not far from us. this is what the Parable of the Conjured City teaches. So as the Dharma-treasure spreads in the world, He hope we can all enter the city of treasure.
Thus, [we must] “diminish all thar is evil. We hope this sutra will increase all goodness, diminish all that is evil and help actualize all world-transcending roots of goodness. This enables the Buddha-seeds to continually flourish in the world.”
[We hope the Dharma] can prosper continuously in this world. We hope this sutra can spread widely to diminish all unwholesomeness and increase all goodness so that the Buddha-seeds, the seeds of awakening, can continuously and unceasingly prosper in the world. This is the Buddha’s aspiration. We, who uphold the sutra, should respond to Buddha’s aspiration. We also need to make vows; we must vow to protect and uphold the sutra. We not only protect and uphold it ourselves, we also appreciate and praise those who do so too. In addition, we need to encourage more people to accept and uphold [the sutra], encourage everyone to make great aspirations and walk the Bodhisattva-path. We must inspire everyone’s faith, inspire their firm belief. Who hope that form everyone’s initial aspiration, they can continue to uphold this thought and not allow it to be affected by their surroundings. If one’s initial aspiration changes, everything begins to change. Once it becomes distorted, slowly, this initial aspiration will wane, and the Dharma-seeds of goodness will wither. The most important thought to us right now is our hope to spread the Dharma-treasure throughout the world. We must diminish all evil and increase all goodness. This is very important.
In addition, we must continue to actualize all world-transcending roots of goodness. World-Transcending roots of goodness. This is our hope that everyone will not be entangled in worldly issues. We have to understand how to eliminate ignorant and selfish love and let go of family and loved ones. [We must] help our minds care for all sentient beings, and not be held back by selfish love. If we can do this, we can be confident and at ease in shouldering the Tathagata’s mission for all sentient beings. This is the most important thing.
So, [we must] eliminate all evil and increase all goodness. In addition, we must help actualize. World-transcending means no longer being held back by our family bonds. Then, the Buddha-seeds of this world can continue so we truly aspire to engage in spiritual practice and finally can become one with the natural wisdom of the universe and return to nature of True Suchness. This is why the Buddha came to this world. This is also our goal in learning the Buddha’s way. So, we must be mindful. To accomplish all of this is not difficult; it all depends on our minds. “Everything is created by the mind.” So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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