Explanations by Master Cheng-Yan
Subject: The Wondrous Sound Pervade the World
(寶鈴妙音香遍世界)
Date: Janury.08.2018
“After hearing the Dharma at the Vulture Peak Assembly, the recipients of the teachings had not awakened. So, Manjusri and Maitreya told the story of the 20000 Sun-Moon-Lamp Radiant Buddhas. Then, Sakyamuni Buddha emerged from Samadhi. He opened, revealed and praised their all-encompassing wisdom, but they could not let go of their deluded views of arising and ceasing, purity and defilement.”
Now, let us all recall the Introductory Chapter. At Vulture Peak assembly, the Buddha expounded the Dharma starting with the Sutra of Infinite Meanings. When the Buddha finished teaching it, He remained motionless, as did all sentient beings. Since the Buddha did not move, no one left the assembly. They saw that the Buddha had entered Samadhi. He emitted light from between His brows and illuminated 18,000 Buddha-lands to the East. Everyone should remember this.
While this was happening, whether they had heard the Sutra of Infinite Meaning or saw the Buddha’s light illuminating the east, at this time, even though everyone had heard the Dharma, they were still incapable of comprehending this wondrous state [of Buddhahood]. Meanwhile, Manjusri and Maitreya saw that everyone still had doubt in their minds, and their capabilities had not matured yet. Manjusri and Maitreya understood the Buddha’s intention, but those sentient beings who listened to the Dharma had not yet matured in their capabilities. Thus, they were incapable of fully comprehending the Sutra of Infinite Meanings from earlier, which was extremely profound. As for these extremely profound, true principles, they were still unable to comprehend them. The Buddha sat in Samadhi, radiating light. So, Manjusri Bodhisattva and Maitreya Bodhisattva then began a dialogue. Maitreya asked questions and Manjusri answered them. We should be able to recall this scene.
When we were reading the sutra, we began with the Introductory Chapter. In our memory, this Dharma-assembly should be very familiar to us. It is as if we went there personally, as if we attended it ourselves, as if we were at this Dharma-assembly and received the Buddha’s teachings there, in this place of spiritual practice. When we are reciting the sutra, we should have this impression. Manjusri and Maitreya recounted the period of the 20,000 Sun-Moon-Lamp Radiant Buddhas. The 20,000 Sun-Moon-Lamp Radiant Buddhas were 20,000 Buddhas who came into the world one after the other. They were all named Sun-Moon-Lamp Radiant Buddha. Their radiance was like the sun and moon in the sky, like lamps lighting up the world at night. This is an analogy.
This is just like how the Dharma encompasses everything in the universe and illuminates like the sun and moon. It is everlasting. In human realm, the planet rotates, so there is day and night. There is daylight during the day and moonlight at night, but indoors, we have the light of lamps. This is just like how we must always keep our minds illuminated. Whether it is the illumination from the light of the sun or moon, in our minds, even if we are in the human realm, we must have this light in our minds. This is an analogy. Ordinary beings will always need to rely on the light from outside to illuminate the darkness in their minds. When our minds are dark, a single lamp can help our minds shine brilliantly.
By the same principle, in this world we live in, there is the sun in the day and the moon at night; it is the same principle. We all have the intrinsic nature of True Suchness, this light that is like the light of the sun and moon, which illuminates the principles for us to clearly understand. This is all something that we all innately have. It is just that we are like this; even though we have the light, we cover it up with a black cloth. Even though we have the sun and the moon, we are still enshrouded by ignorance. The sun and the moon are still there, but their light is concealed by our ignorance. In the same way, the light outside may be very bright, but if we build a house [around us], we will shut out the light. In the same way, we shut out our surroundings and the light cannot come in, so it also becomes back. [It is the same] with our intrinsic nature of True Suchness; we have created [these walls] ourselves, sealing off our intrinsic nature of True Suchness. Manjusri and Maitreya recounted how the past 20,000 Sun-Moon-Lamp Radiant Buddhas had been around since Beginningless Time. Lifetime after lifetime, they passed on [the light] one generation after another in the human realm. This shows how the light and the principles are always present.
At that time, Sakyamuni Buddha waited until Manjusri and Maitreya finished their dialogue. Then Sakyamuni Buddha emerged from Samadhi and began to teach. He began His teachings by constantly praising the wisdom of all Dharma, Buddha-wisdom, the wisdom of all paths and all-encompassing wisdom. He began to praise the state of the Buddha. However, sentient beings still remained the same, with “their deluded views of arising and ceasing, purity and defilement.” Ignorance rises and falls in our minds; our minds arise, abide, change and cease. These ordinary begins had listened to so many sutras and so much Dharma, but even after forty years’ time, they were still unable to leave behind this ”arising, abiding, changing and ceasing” state of mind.
Likewise, as we listen to the sutra, we may understand it clearly, but our ignorance and afflictions still come to cover us once again. With the constant arising and ceasing of thoughts, we may give rise to pure thoughts of the Dharma, but we will soon forget them. In this way, we let the Dharma leak out. Our minds are still defiled, so we “cannot let go of our deluded views of arising and ceasing, purity and defilement.”
Ordinary people are like this. [Our thoughts] arise, abide, change and cease, so we cannot stabilize or focus our minds. As a result, we cannot unlock our wisdom. In order to unlock our wisdom, such as the Buddha’s wisdom of all Dharma or all-encompassing wisdom, and to manifest it, we must put effort into settling our arising, abiding, changing and ceasing state of mind. Only then will we be able to manifest our wisdom and nature of True Suchness. Otherwise, we will just follow our deluded views, the delusions of this world of turbidities, as they drag us along. We become agitated by interpersonal conflicts. This is what the mind of ordinary beings is like. If we can eliminate our deluded views of purity and defilement, removing them completely, if we can let go of these deluded views of arising and ceasing, purity and defilement. If we can completely eliminate these worldly delusions, we will be completely pure and undefiled. Then, our wisdom will naturally manifest.
So, now we are at the beginning of the Chapter on Seeing the Stupa of Treasures wherein the stupa of treasures appears. Before the Chapter on the Stupa of Treasures was the Chapter on Dharma Teachers. So, now, we know that the Lotus sutra is the prefect wondrous Dharma, the perfect teaching. We must work hard to mindfully accept and uphold it. Then the complete body of the Buddha is there. There was more than just the complete body of the Buddha. When Sakyamuni Buddha expounded the Lotus Sutra in this world, the causes and conditions were ripe, so Many Treasures Buddha’s stupa appeared. With the appearance of this stupa, [the Buddha] used matters to reveal the principles. He used appearances to help us understand the Dharma. The stupa of treasures is the appearance, and we must clearly understand the principles behind it. So, starting with the stupa’s height and the width of its foundations, we will explain the principles behind it.
The precious bells are a metaphor for the wondrous sound of the Four Unobstructed Wisdoms of Eloquence. The fragrance emitted from all four sides represents how the wind of the Dharma of the Four Noble Truths blows with the fragrance of the Four Virtues. This demonstrates that these virtues are extraordinary and respected.
[One feature] of the stupa of treasures’ appearance is its bells of treasure. Bells of treasure are hung from every corner of the stupa. These bells are like temple bells, hanging from the stupa. From every corner, a string of bells hung down. When the wind blew, these little temple bells, which were very light, swayed in the wind. The clappers in the bells made a tinkling sound. This is the sound of bells. The bells of treasure are an analogy for the wondrous sound. The wondrous sound is an analogy for how we must have the Four Unobstructed Wisdoms in order to expound the Dharma. Nest is “the fragrance from all four sides.” This stupa of treasures is not just surrounded by the sound of bells, ringing as they sway along with the wind, making such a pleasant sound. We do not even need to see it to know it is here. The sound of the stupa’s bells showed the wisdom and virtue of the Buddha. So, the four sides of the stupa emit fragrance, and this fragrant air reveals the Four Noble Truths. The four sides of the stupa of treasures are an analogy faro the Four Noble Truths. When the wind blows and the bells ring, this sound can expound the Dharma. The Dharma has its fragrance, so that is why we all say, “permeated by the fragrance of the Dharma.” The fragrant aroma of the Dharma is like “the wind of the Dharma of the Four Noble Truths.” When the wind of the Dharma of the Four Noble Truths blows, by the same principle, “the fragrance of the Four Virtues” flies up. This demonstrates that “these virtues are extraordinary and respected.” After listening to this Dharma, many people give rise to reverence and respect in their hearts. When people listen to the Dharma, they express their reverence and respect, for this is an extraordinary opportunity.
What are the Four Virtues? They are permanence, joy, self and purity. The Four Virtues: Permanence, joy, self and purity. Permanence is the essence of Nirvana. It is everlasting and unchanging, neither arising nor ceasing.
We often talk about “permanence, joy, self and purity. “Permanence” is the essence of Nirvana, “which is everlasting and unchanging.” We often say to everyone that Nirvana is [a state of] tranquility and stillness. Our nature of True Suchness is tranquil, clear, everlasting and unchanging. It is tranquil and clear like this. The Dharma-realm of the universe fundamentally is not in a state of arising and ceasing. The great universe is always a boundless, infinite space. It will always be free of the state of arising and ceasing. It is a constant and unchanging tranquil and still [state]. This is “permanence”.
“Joy” is “the essence of Nirvana. It is always tranquil.” Joy is the essence of Nirvana. It is always perfectly tranquil, peaceful and carefree, applicable and without even the slightest afflictions. This is the essence of Nirvana and tranquility. If we want to say that the principles have form, in reality, they are completely empty. This emptiness is always perfectly tranquil, neither arising nor ceasing. In the vast universe, this is the essence. It is always “perfectly tranquil, carefree and applicable.” It can be applied throughout the universe. Without any space in our mind, we will be unable to bring forth any Dharma. Without any space on the land, there would be no room to build anything. Without any space, we cannot produce any crops. The principle is the same. So, as for this great empty space, its essential form is peaceful and applicable to people. This space is tranquil and clear. It will always be a great space of tranquility and clarity. If we are able to experience it and be free of even the slightest affliction, this space will be completely free of obstacles. This is like the boundless void of the universe. What can obstruct it? Nothing. Nothing can obstruct it. In the great universe, there are many planets in the universe, and they do not obstruct one another. The principle is the same. This is joy. Our minds are free of obstructions, and people also do not obstruct us, so our minds are pure.
“Self” is “the essence of Nirvana, the attainment of the greatest freedom.” Self, it the essence of Nirvana, the attainment of the greatest freedom, without even the slightest constraint.
When it comes to Nirvana, when we have attained Nirvana, we will be in state of tranquility and clarity. Naturally, we will attain great freedom. Wisdom is to be free and at ease. This is why we say “Blessings are the joy we gain through giving.” What is wisdom? (The freedom we gain by being understanding). So, to gain freedom, we must have wisdom. We must be in this unobstructed state to attain our freedom. Then, [we will be] free of even the slightest constraints; there will be nothing that can confine us. With the Dharma in our heart, we accord with capacities, just like water; no matter what kind of vessel, we flow to fill the shape of the container, just as water flows along with its surroundings. It is the same with space. The principle is the same. Thus, we will not be obstructed by anything.
So, “purity” is also “the essence of Nirvana. It liberates us from all defilements and is extraordinarily pure.”
After attaining liberation from all defilements, our minds will truly be very pure. This is what happens when we have the Dharma at heart. Permanence, joy, self and purity are the Four Virtues. With them, we will always be in a state of tranquility and clarity. None of the world’s afflictions will be able to obstruct us. We must have this mindset. “Great compassion is the room.” Sentient beings are suffering. Throughout the world, we “actualize the Six Paramitas in all actions” yet remain undefiled as we go among people. This is because our minds are tranquil and clear with permanence, joy, self and purity. No afflictions will be able to affect our minds. If we can understand [the Dharma], we will liberate ourselves from all afflictions and abandon our defilements and attachments. Then, we will naturally attain purity.
I hope that everyone can understand this well. To learn the Buddha’s teachings, we must first uphold the sutras. We must be very clear on their content, on their Dharma. Appearances are used to demonstrate the principles. We use tangible things to experience the intangible [principles] contained within, the Dharma contained within. Then we will become true upholders of the sutra. Only by understanding the sutra will we be able to become those who teach the Dharma and put the Dharma into practice. To do this, we must be mindful.
In the Chapter on seeing the Stupa of Treasures, we can see its appearance right from the beginning. Its appearance contains so much Dharma, there is so much Dharma within. Within this stupa alone, there is so much Dharma. It represents so many principles though its appearance. Even from the sound of ringing bells of treasure, there is so much Dharma to learn. We must be mindful.
The previous sutra passage states that “All kinds of treasures dignified the stupa. It had 5000 railings with posts and 10 million chambers, it had countless banners and streamers as majestic adornments, and was draped in strings of precious jewels.
We should remember that the stupa had all kinds of majestic adornments, and it had 5000 railings with posts. This is so we will know that this is where the Five Destinies coexist. Sentient beings are afflicted and ignorant. The railings are the precepts that enable us to protect our minds. In the process of learning the Buddha’s teachings, we must guard against wrongs and stop evils.
In [the stupa’s] chambers, shrines and altars, there were countless people doing good deeds. There were countless people who formed aspiration to follow the Bodhisattva-path. There were many good deeds and millions of virtuous teachings contained within. We explained the streamers and banners yesterday, about how they displayed virtue.
There are even jewels hanging [from the banners]. These represent how the great and profound Dharma draws close to the world. We explained this generally yesterday.
The next sutra passage continues with, “Trillions of bells of treasure hung from it. From all four sides, it emitted the fragrance of tamalapatra and sandalwood, which pervaded the world.”
As the stupa appeared, there were so many bells of treasure. So many of them, trillion of them, hung from [the stupa]. We have just explained how these bells of treasure “were made out of treasure.
Trillions of bells of treasure hung from it: The bells were made out of treasures and hung upon the stupa. When the breeze blew and moved them, they produced wondrous sound.
Our bells are like the ones that farmers from olden times would hang around the neck of cows or on horses in order to alert everyone that cows and horses were coming through. This is an analogy. However, on the stupa of treasures, there were trillions of bells. They were all made from treasures. All kinds of treasures, such as gold, silver and so on were made into bells and hung upon the stupa. When the breeze blew and moved them, the bells began to ring. The sound that these bells made was different from the sounds of the bells made in our world. This sound rose and fell like music. It was such a wondrous sound. “He used the wondrous and precious sound emitted from the reward-body….”
He used the wondrous and precious sound emitted from the reward-body to teach the Dharma according to capabilities in order to guide and benefit all beings. The precious bells: This is a metaphor for the Four Kinds of Eloquence. The Four Kinds of Eloquence: There are Four Kinds of Unobstructed Eloquence: the wisdom of unobstructed Dharma, the wisdom of unobstructed meaning, the wisdom of unobstructed rhetoric and the wisdom of unobstructed joyful eloquence.
[In terms of] the reward-body, the Buddha has the Dharma-body, manifestation-body and reward-body. The Buddha’s lifespan in this life matched the lifespan of humans in this world. So, this is called the reward-body. He came to the world and manifested this body. He was born into the palatce. Then, He became a monastic and engaged in spiritual practice. After that, He attained Buddhahood. After attaining Buddhahood, He taught according to sentient beings' capabilities. Like this, He guided and benefited all beings. He taught according to sentient beings’ capabilities, expounded Dharma to benefit sentient beings and led sentient beings to enter the Buddha’s door. So, the precious bells are an analogy for the “Four Kinds of unobstructed Eloquence.” The Four Kinds of Unobstructed Eloquence are also the Unobstructed Wisdoms. They are also called the Four Unobstructed Wisdoms. The “Four Unobstructed Wisdoms” are also known as the Four Kinds of Unobstructed Eloquence.
[First] “the wisdom of unobstructed Dharma.” We must understand the Dharma thoroughly. Whether it is people, matter or things, we can adapt to opportunities [provided by] people and matters and use the Dharma to guide others. This is the wisdom of unobstructed Dharma. The Dharma that is taught is imperceptible; we do not need to try to teach them the Dharma. With each particular person, we must guide them according to their capabilities and use everyday language that is close to them. When our everyday language contains the Dharma, the Dharma will be unobstructed.
[Next is] “the wisdom of unobstructed meaning.” [This means teaching] the Dharma in accordance with people and matters and analyzing the principles within. “The wisdom of unobstructed rhetoric” refers to [the attainment of] unobstructed rhetoric. Sometimes sentient beings misconstrue or misunderstand [the Dharma], or even purposefully [twist its meaning]. If we have an abundance of Dharma and clearly understand its meaning, we will be sufficiently eloquent to debate others and persuade them. Even if they harbor bad intentions or do not understand clearly, we will be able to explain for them.
Next is “the wisdom of unobstructed joyful elowuence.” [With this], we will not be afraid to work hard as we expound [the Dharma] again and again. We will constantly look for opportunities to share our insights and understanding with everyone. “From all four sides, it emitted….”
From all four sides, it emitted: From all four sides of the stupa, the wind of the Dharma of the Four Noble Truths blew with the fragrance of the Four Virtues. The Four Noble Truths: First, the truth of suffering, second, the truth of the cause of suffering, third, the cessation of suffering and fourth, the truth of the Path. The Four Virtues: This refers to the four virtues belonging to the Great Parinirvana of the Great Vehicle, which are permanence, joy, self and purity.
The sound of the bells treasure [run out] from the stupa; it came from all four sides. “From all four sides of the stupa” represents how “the wind of the Dharma of the Four Noble Truths blew with the fragrance of the Four Virtues.” We should all clearly understand the Four Noble Truths by now, the principles of suffering, causation, cessation and the Path. When we look at the stupa, we know that it is full of so many principles. The world is full of illness and suffering. We actualize the Six Paramitas in all actions to respond to all the different kinds of suffering that sentient beings experience. This will help us understand how to eliminate suffering in the world. These are all part of the Four Noble Truths.
How do we engage in spiritual practice? How do we eliminate suffering and engage in spiritual cultivation? It is like listening to the sound of bells. The wind blows them around, producing the sound. This means that after we understand [the Dharma], we must go on to share the teachings we have understood, teach them to others. This is just like the bells [blowing in the wind], “blown with the fragrance of the Four Virtues,” which are permanence, joy, self and purity. When we are listening to the Dharma, we should do so with a persistent mind. [When we learn the Dharma,] we must be selfless; we must be tranquil and clear. We must have a very pure mind, not be influenced by our surroundings and always be happy; we should be empty and at ease. “The mind is without hindrances; there are no hindrances.” In this way, we should always be free. These are the Four Virtues, the fragrance of the Four Virtues.
These are the fragrance of virtue and the fragrance of the Dharma. So we all know the Four Noble Truths, suffering, causation, cessation and the Path. Everyone knows them. We just discussed the “the Four Virtues.” They are “the four kinds of virtues belonging to the Great Parinirvana of the Great Vehicle,” which is completely tranquil and still. This is called Great Parinirvana; it is [tranquil] just like the universe. It is called Great Parinirvana. This is Great Nirvana. The four virtues which it possesses are permanence, joy, self and purity, just as we have discussed.
Then it says, “The fragrance of tamalapatra and sandalwood.” The fragrance of tamalapatra and sandalwood: Tamalapatra is the name of a type of incense wood. Fragrance as spoken of here is a metaphor for our undefiled nature.
This is a type of incense wood from India called tamalapatra. It was originally called “Indian bay leaf.” This kind of tree has fragrant wood. Not only is its wood fragrant, but its leaves are also fragrant. Both its branches and leaves are fragrant. When the wind blows, this aroma drifts up into the air and diffuses out. Some plants give off an aroma when the wind blows. For example, when the cassia tree has its flowers, they give off fragrance when the wind blows. When a jessamine tree blooms, [we smell] its fragrance as we pass it by. When pomelos bloom, the wind is also fragrant; when betel nut trees bloom, the wind is fragrant. They all share the same principle. Tamalapatra and sandalwood are especially fragrant. When the wind blows, their aroma spreads even farther and wider. This is an analogy for the fragrance of Dharma. As long as we are willing to teach the Dharma accurately and thoroughly so people can understand and experience it, then this Dharma will continue to be passed down.
There are many people like this. So many Bodhisattvas have come from afar. In July (of 2016), China’s Hubei Province suffered severe floods. When Tzu Chi volunteers heard this news, they immediately went to assess the damage. While they did this, they also arranged times to distribute [aid]. After the distributions, they continually went on home visits. At the shelters where people were gathered, they continuously cared for them and provided everyone with guidance. Since they had just returned from Hualien, they knew the reason our current climate is in such disharmony is due to our way of living in this world, which is far too extravagant. Furthermore, we desire whatever we lay eyes on. [One volunteer] said, “We went to Hualien on a pilgrimage to our roots. Master said, ‘With the things we want to use, do we buy them because we like them? Or do we only buy things when we really need them?’” She shared such a plain and simple [story] with everyone. There was so much trash. After the typhoon, there was so much trash. Since some of the trash could be recycled, the volunteers displayed their recycling spirit and started talking to people everyday about Tzu Chi and recycling. At the end, they promoted the spirit of the bamboo banks.
In this way, while they were there, they began to mobilize everyone to help clean up. It was so dirty everywhere after the typhoon, so they mobilized everyone to clean up. People listened and felt that this made sense, so they put it into action with their own two hands. After they had finished cleaning, they turned back to look, and it was completely clean. It was so pleasant! With these things that they had [picked up] they began to apply the spirit of recycling. They sorted and tidied up these things and cleaned them. Then they explained the meaning of recycling once again. This is the Dharma. When we do recycling and sort the recyclables, [we see] that they are all treasures. This is the Dharma. They got them to understand how the petroleum from underground is extracted and how it pollutes. After they came here and heard all this, they went back and told [everyone], “Our master said this.” This is what it means to spread [the Dharma]. This is the fragrance of the Dharma. This is how the Dharma is spread.
In short, the Dharma is like this. As it is spread, people can experience the flavor of the Dharma. A few days ago, we were just talking about the flavor of the Dharma. When we can experience the truth of the Dharma, it is like attaining the Dharma-fragrance, this pure and undefiled aroma.
Undefiled sandalwood: This is the ultimate wondrous fragrance. Through His practice, He is fulfilled. He is pure without any blemish, just like the incense from Ox Head Mountain, representing undefiled nature. Sandalwood fragrance is inherently undefiled. This is a metaphor for the unfathomable transformations of the three wheels. They help all sentient beings to turn evil into goodness and turn defilements into purity to attain the undefiled fragrance of merits and virtues.
So, [it speaks of] “undefiled sandalwood.” Sandalwood is pure and fragrant. Thus, “This is the ultimate wondrous fragrance.” The Dharma is very fragrant. Through our practice, we become fulfilled; we feel inwardly fulfilled, as the Dharma has entered our hearts. This is just like the fragrance of sandalwood. When such an aroma permeates our hearts, we will feel very fulfilled.
Thus, we will be “pure without any blemish”, very pure without any defilements at all. We will be just like the undefiled incense of Ox Head Mountain, which is also a type of fragrant wood. I have explained this before in the past. Not only is it fragrant by nature, it is also an undefiled fragrance. It is free of impurities; it is very clean. The fragrance of sandalwood represents the undefiled nature. This fragrance is undefiled. It is a pure fragrance. This is a metaphor for “the unfathomable transformations of the three wheels.” The three wheels are [the Threefold Karma of] body, speech and mind. With the Buddha’s Threefold Karma, He can crush [our ignorance and delusions] just like a rice mill. When the unhusked rice comes, we use a rice mill to grind it, to remove the husk in this way. Inside [the husks] are the grains of rice. By the same principle, sentient beings’ ignorance and delusions are ground away, like the husk, leaving only the rice. This is what is meant by the three wheels. “The three wheels pervade the world.” This is their nature.
The three wheels: This is the Buddha’s Threefold Karma of body, speech and mind. The Buddha uses His Threefold Karma to crush and destroy the deluded karma of sentient beings. Thus, it says that the three wheels pervade the world. The fragrance of people with virtuous actions spreads throughout the ten directions, thus it says “pervaded.”
The rice in the husk is what we need. The principle is the same. The Buddha’s body, speech and mind all serve as a model to this world to transform and deliver sentient beings. “They help all sentient beings to turn evil into goodness and turn defilements into purity to attain the undefiled fragrance of merits and virtues.” This is the meaning of the fragrance of tamalapatra and sandalwood. The Buddha has these virtues, so he taught these teachings. We must learn the purity of the Buddha’s Threefold Karma. This requires spiritual practice. Since we want to learn the Buddha’s teachings, we must keep our Threefold Karma pure. As for our body, we must uphold the precepts against killing, stealing and sexual misconduct. We must abide by them all. As for our speech, we must not lie or engage in flattery or gossip. As for our mind, our greed, anger and ignorance must be completely eliminated. Isn’t this simple? Ordinary people are too attached, so their bodies are full of defilements. Spiritual practitioners must purify their Threefold Karma. When we learn the Buddha’s teachings, we must learn His pure Threefold Kara. Only then will we be truly equal to the Buddha in our intrinsic nature of True Suchness and wisdom. Thus we arrive at the state of Buddhahood. So, for “people with virtuous actions,” that fragrance, the fragrance of their virtue, can be smelled throughout the ten directions. This is referred to as “pervading.”
This is the Dharma. The fragrance of sandalwood pervades the world. This is the fragrance of virtue. In the Chapter on Seeing the Stupa of Treasures, it talks about the stupas appearance, but it is filled with the meaning of the Dharma. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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