Explanations by Master Cheng-Yan
Subject: Making Offerings to the Three Buddhas
(能護此經 即供三佛)
Date: March.20.2018
“If we expound this sutra and thus propagate the seeds of Buddhahood and fortify the noble path, we will live up to the instructions of His charge. We will be able to accord with the Buddha’s mind. Our spirits will resonate with the depths of the Buddha’s heart and gain a sense of the Buddha’s original intent. Then, with a clear mind, we will comprehend and meet with the past and present Buddha and the Buddha’s manifestations, the three Buddhas.”
Do you understand? I always hope that everyone will not only understand but also gain a deep sense of the Buddha’s original intent. Our minds must resonate closely with His. As Buddhist practitioners, this is how we truly attain Dharma-joy and enrich our lives with wondrous value each day. When our minds are in touch with the Buddha’s, we become filled with Dharma-joy. As long as our minds are filled with Dharma-joy, our lives will be free from afflictions. This is when life is most precious; this makes us wonderful people in the world. We spoke of this yesterday as well. “Of all you Buddha-children, who can safeguard the Dharma? You should form great vows.” That’s right! We must understand the Buddha’s aspirations; the Lotus Sutra is all Buddhas’ original intent. All Buddhas appear in the world just to teach us the principles of the Lotus Sutra. They hope everyone will clearly understand that we all intrinsically have Buddha-nature, that our wisdom is equal to the Buddha’s and that we respect our own abilities. [Realizing] our intrinsic Buddha-nature is very important. If all of us can understand that our Buddha-nature is the same as the Buddha’s, then we will know that we innately possess an ocean of enlightened wisdom that is exactly the same as the Buddha’s. We are unenlightened beings. It is clear that we are unenlightened beings. Why do we say we are unenlightened beings? It is because we have become defiled by ignorance. We truly know nothing. When it comes to this lifetime or the next, we do not know what will happen. This is what makes us fully unenlightened beings. The Buddha wanted us to know that we are not unenlightened beings; we are only unenlightened because our ignorance led thoughts of greed, anger and delusion to arise in us. When thoughts of ignorance arise, we give rise to greed, so we crave whatever we see before us. In chasing fame, fortune and status, we do not stop to contemplate ourselves, the dignity of our lives, our values, or the intrinsic true nature within us. Instead, we only chase the trappings of fame. Thus, we become continually lost and confused, making it impossible to see who we really are.
In the past, we often spoke of great perfect mirror wisdom. Everyone has a great perfect mirror. Our great perfect mirror is initially clear. This is like the mirrors at traffic intersections which allow us, once we have driven there, to see both left and right. Ahead of us, or from the left and right, are there any cars coming? Those mirrors let us know if any cars are coming from the left or right, so that we know to be careful. This mirror in our hearts is something everyone intrinsically has. If we put a mirror outside, because of all the dust from the cars and people passing by, the dust and dirt will quickly cover this mirror. With this thick layer of dust, we cannot see cars coming from either direction. This is when driving becomes dangerous. It is the same principle. The mirror in our hearts has not been wiped clean. If we wipe our mirror clean every day, then naturally the mirror will make things clear for us. Whether in front or behind, left or right, our surroundings will all become very clear. It is the same principle.
So, we must make an effort to be mindful. When the Buddha is teaching us the Dharma, we must mindfully seek to comprehend. The Buddha came to the world and taught the Dharma for nearly 50 years. He lived to almost 80 years old, in accordance with [an average] worldly lifespan; He lived according to lifespan in this world. He appeared in this world as a human being in order to teach and guide us. The Buddha was born into the world just like us. The place where He was born was a very wealthy household; He became the prince of a kingdom called Kapilavastu. As young child, he lived inside the palace and never left; he only saw [what life was like] inside the palace. This was all he saw when he was growing up. But gradually through experience, he learned about the impermanence of life, of aging, illness and death. All the powerful people of the past, where are they now? Observing the past and the present, he realized it does not matter how powerful or how weak one is, society and the world are always changing! He came to understand more and more. In particular, when it came to birth, aging, illness and death, these made Him wonder even more what the point of living was. Was it just for the sake of pleasure? Why did pleasure never seem to be enough? Nations fought against each other and invaded each other. As a young prince, He wondered why [these things happened]. Was this all there was to life? Everyone has to grow old; no matter our power or status, the time will come when we too must grow old. So, increasingly he wondered, “Where is the value of life?” What is life anyway? He wanted to investigate this, to investigate the world and the value life contains. Why was there birth, aging, illness and death? Why are we born? Why do we grow up? Why do we become old? Especially when it came to the untouchable caste in India at that time, their suffering was truly unbearable to see! As a prince with nobility and power, he saw these poor and suffering people everywhere on the streets. He saw young people toil their lives away in hardship until they grew old. Whether they were young or old, they all labored in utmost torment and suffering. Moreover, they were oppressed by the powerful. He found this unbearable, and he did not understand it. Why did this happen? So, He went out to investigate this. He became a monastic, leaving his home to engage in spiritual practice, to delve into the Dharma and thoroughly understand its true principles. He manifested this form, His human body, in order to teach us. He came to help us realize that life is like this. Although He engaged in spiritual practice and attained Buddhahood, [like us], His lifespan was limited to 80 years. For the people of that time, some had short lifespan when they died. Others lived longer, even more than 100 years, but the life He lived lasted for 80 years. He lived to be 80. This was also taking the Middle Way; His life was not very short but not especially long either. It was just like ours. His life was like this. He taught through His actions. Through His actions, He taught us and showed us we must make good use of our time. So, He taught the Dharma for nearly 50 years. He was able to adapt the Buddha-Dharma to meet our capabilities. He observed sentient beings’ capabilities. Those with greater [capacities] and deeper roots of wisdom could instantly realize that human life is bitter and short, that all things are both illusory and impermanent. Some were quick to thoroughly understand this, yet once they understood this, how were they to eliminate their afflictions? This was the start of their spiritual practice.
So, among His disciples, one had the greatest wisdom and attained sudden awakening to the Dharma; this was Sariputra, the foremost in wisdom. There were also those who understood gradually. Their capabilities were duller, but the Buddha never gave up on them. He always patiently guided them. Using the sound of His voice, He helped their era-root connect with [the Dharma]. The Buddha used limited teachings for those with limited capabilities. For those with average capabilities, He taught the law of karma, the Four Noble Truths and the 12 Links, so they could understand karmic retribution. [He taught them] how to practice by creating blessings for the world and avoiding mutual grievances with others. He taught us to eliminate afflictive emotions. Everything the Buddha taught us is contained within this sutra. From the small and middle teachings to the great Dharma, they are all found in this sutra. So, in the previous chapters, in the Chapter on Dharma Teachers and the Chapter on Seeing the Stupa of Treasures, He repeatedly emphasized to us that this sutra is propagating the seeds of Buddhahood, so we must make an effort to mindfully [learn it]. As for our own path to Buddhahood, how are we to attain Buddhahood and eliminate all of our unenlightened views and understanding? The way to eradicate ignorance and afflictions is also contained in this sutra. Whether speaking of “existence” or “emptiness”, He thoroughly [explained] both in this sutra, that we must stop clinging to “existence” and be aware of our bias towards “emptiness”. Then all that remains is “wondrous existence”. So, this sutra contains the essence of wondrous existence and true emptiness. How could He help us experience this? Everyone has intrinsic Buddha-nature; we are all replete with an ocean of innate enlightened wisdom. These are the seeds of Buddhahood. If we are to attain Buddhahood, we must begin from these seeds. So, we must fortify the noble path. Our seeds [of Buddhahood] enable us to follow the noble path and [stay off] the paths of unenlightened people.
There are six paths for ordinary beings, the paths of the heaven, human, asura, hell, hungry ghost and animal realms. There are the six paths. However, there is only one noble path, the great, direct Bodhi-path; this is the path that leads to enlightenment. The Buddha gave us so many teachings, but He led us in only one direction. There is only one direction, so it is very simple. So, “We will live up to the instructions of His charge. We will be able to accord with the Buddha’s mind”. From the Chapter on Dharma Teachers through this present. Chapter on Seeing the Stupa of Treasures, He has been starting to hand down the teachings. These are known as the bequeathed teachings. Here He began hoping to pass on the Dharma and hoping we would accept it. The Buddha started to pass on the Dharma, hoping His disciples would begin to accept it. So, we must not fail to live up to all the effort the Buddha put in. he had accomplished nearly everything that He had to do in this lifetime. By now, all the foundations had been laid; He had laid the path out clearly before us. This is the path we must mindfully follow without any deviation; this is the noble path. We must not let down the One who cleared the path. We must not let down those who planted the trees.
So, His “charge” is the instructions He left. We must “accord with the Buddha’s mind”. I often say, “Take the Buddha’s mind as your own”. If we can learn from and contemplate the Buddha, always keeping Him in our thoughts, then the Buddha’s mind will become our own. So, our minds must resonate with His and we must put effort into realizing His spirit. Our spirit should “resonate with the depths of the Buddha’s heart”. We should be focused in our ideals, should be diligent, which means fully focused as we advance along the path that the Buddha has cleared for us. Moving diligently in that direction requires us to actualize the Six Paramitas in all our actions, practice the Bodhisattva-cause and move forward to arrive at the fruit of Buddhahood. This is resonating with the depths of the Buddha’s heart. Stop by stop, we are able to enter the deepest places of the Buddha’s heart. To resonate with the depths of His heart, we must always maintain our focus. So, we “sense the Buddha’s original intent”. We must make an effort to comprehend the Buddha’s mind and gain as sense of how He cares for sentient beings; His heart encompasses the entire universe. The Buddha views all the world’s beings like His only child. This is why the Buddha is known as “the kind father of the Four Kinds of Beings” and the “guiding teacher of the Three Realms”.
So, we must gain a sense of His original intent. [All beings] on Earth are held close to the Buddha’s heart. He hoped everyone would comprehend the Buddha-Dharma and cease to create karma, that the world would be free from disasters, that society would be harmonious and that everyone would be replete in wisdom and realize their nature of True Suchness. This is how the Buddha cared for sentient beings, waiting and wishing [for us to awaken]. This was the original intent of the Buddha. So, “With a clear mind, we will comprehend”. With the mirror of our minds, with great, perfect mirror wisdom, we can care for all in the eight directions. When our direction becomes very clear, we will “meet with the past and present Buddha and “the Buddha’s manifestations, the three Buddhas”. The past Buddha is like Many Treasures Buddha. Since Beginning less Time, His vow while inside His stupa of treasures was to go wherever the Lotus Sutra was. Wherever the Lotus Sutra is being taught, His stupa of treasures will appear there. This was the intent of Many Reassures Buddha, this past Buddha’s great vow. The wish of our present Sakyamuni Buddha, was to [bring] all the world’s sentient beings from confusion to awakening. This was Sakyamuni Buddha’s vow. The Buddha’s manifestations who gathered from the ten directions [represent] all the teachings spread throughout the ten directions. Now, this Dharma, those principles, could all be heard and accepted from so far away; those who accepted the teachings and practiced according to the Dharma could likewise deliver and transform sentient beings in the world. These are the Buddha’s manifestations in the ten directions.
So, the past and present Buddhas and the Buddha’s manifestations and the three Buddhas that we should deeply comprehend; once we understand Them, we can pass on the Dharma, this sutra, and the seeds of Buddhahood. Then, very steadily, we can advance on the broad and open direct noble path of Great Bodhi. This is what we should mindfully try to comprehend.
The previous sutra passage [says], “Of all you Buddha-children, who can safeguard the Dharma? You should make great vows to enable the Dharma to long abide. Those who are able to safeguard the teachings of this sutra are making offerings to myself and to Many Treasures”.
This is Sakyamuni Buddha calling out again to His disciples, “Who is willing to safeguard my Dharma? Who can spread the Dharma?” Here, He was asking everyone. After explaining, again He asked everyone, “I’ve taught you all so much, and now you must transmit this sutra, put the teachings into practice in this world and save and deliver sentient beings; who among you is willing?” He had to ask again before He could be at ease. Was anyone willing to safeguard the Dharma? Were they willing to form great aspirations? Only by doing so could the Dharma long abide. If anyone was willing to safeguard the Dharma of this sutra like this, naturally this would be making the most reverent of offerings. Making offerings is giving of ourselves; this is the most sincere way to serve others. We give of ourselves for Sakyamuni and also for Many Treasures Buddha. We are all the Buddha’s manifestations throughout the ten directions. Every person who accepts the Buddha-Dharma is one of the Buddha’s manifestations. We must make offerings to these Buddhas, past and present, to Sakyamuni and Many Treasures Buddha. By helping spread the Dharma everywhere, we begin to return to our nature of True Suchness. The Buddha’s teachings help us return to the ancient Buddha of our intrinsic nature. “When it comes down to it, have we genuinely others?” Only by giving with genuine sincerity can we return to the past Buddha of True Suchness within us. In every person’s heart, there is a stupa on Vulture Peak. We must practice at the foot of this stupa on Vulture Peak. We should understand this clearly. Listening to Sakyamuni Buddha’s Dharma, returning to the True Suchness of past Buddhas, returning to our own intrinsic Buddha-nature, is the greatest offering we can make; we must practice giving.
The following sutra passage says, “This Many Treasures Buddha resides in the stupa of treasures and constantly travels throughout the ten directions. For the sake of this stura, He also makes offerings to all the transformation-body Buddhas who have come. Their magnificent radiance adorns all the various worlds”.
Listening to this sutra passage and delving deeply into its principles, we can see that its meaning is very profound! “This Many Treasures Buddha resides in the stupa of treasures and constantly travels throughout the ten directions”. All of us intrinsically have Buddha-nature and are indeed constantly traveling throughout the ten directions. Since ancient times, for dust-inked kalpas, perhaps from the time of the 16 prince until today, we have been making vows. [From then] until now, how many eras have we lived through? It has been ceaseless! Where have we lived? Throughout the ten directions? In the place where the Five Destinies coexist. The Six Unenlightened and Four Noble Realms, we have spoken of these before. Perhaps we have been traveling continually in the Six Unenlightened Realms. The Six Realms are the Six Unenlightened Realms. Along with the Four Noble Realms, these are all places for engaging in spiritual practice. [The realms of] Hearers, Solitary Realizers, Bodhisattvas and those who attained Buddhahood are known as the Four Noble Realms. And the Six Realms? These are the heaven, human, hell, hungry ghost and animal realms, with the asura realm in addition. In this place where the Five Destinies coexist, we have constantly traveled through the ten directions; which realms have we already passed through? However, if we began at the training ground of the 16 princes, throughout our countless lifetimes, at least to some extent we have likely been accepting, receiving, teaching and transmitting the Dharma. The causes and conditions we have encountered all depend on how much Dharma we have accepted and whether we created positive or negative karma during all this time.
So it says, “This Many Treasures Buddha resides in the stupa of treasures and constantly travels throughout the ten directions”. If we first understand this, then we will see that “This Buddha, this World-Honored One in the stupa of treasures, constantly travels to all the Buddha-lands throughout the ten directions”.
As we travel in the ten directions, are the lands we pass thorugh pure Buddha-lands? Or are they worlds that must be endured? This all depends upon our karma. Has our karma enabled us listen to and accept the Dhamra over many lifetimes? Has it allowed us to continue to spread the Dharma over the course of many lifetimes? All of this depends on our karma, the affinities we have formed and how much of the Dharma we have accepted.
“For the sake of this sutra, He also makes offerings to all the transformation-body Buddhas who have come. [This means] “All for the sake of this Lotus Sutra, He also made offerings to the Buddha’s transformation-body manifestations who had come from the ten directions”.
These transformation-body Buddhas likewise came to listen to the Dharma. They too had practiced the Bodhisattva-path. In this world, we all share the same aspiration. This is like these transformation Buddhas. Since we now accept the Buddha-Dharma and rely on the methods the Buddha’s taught us, as we engage in practice, we are also benefiting sentient beings. This is not just the work of one person; many others also join us in doing this. So, “all the transformation-body Buddhas,” who came from all different directions, [represent] those who have formed aspirations. This is all “for the sake of this Lotus Sutra”. Now, in that spiritual training ground, at the Buddha’s Dharma-assembly in the world, after accepting the Buddha’s teachings, They responded to the Buddha’s call. So, They all gathered in the same place, coming together with the same mission.
This is like the staff and managers in our Four Missions. They regularly work in their own areas on different missions, but each of their missions brings benefits to our society. They return [here] to learn from one another. In Tzu Chi, our Dharma-lineage and school of Buddhism, and the direction [these provide] form the spirit and ideals of the Four Missions. Serendipitously, they also came here from different places, just like the transformation-body Buddhas. Ordinarily, they are all in different places, working for the sake of society and humankind. Whether they are doctors, social workers, teachers or [part of our] humanistic culture mission, they all come together with the [same purpose]. This is, “All for the sake of this Lotus Sutra”. We all come together for the sake of Tzu Chi’s Four Missions. Tzu Chi’s Missions benefit society. With the same purpose, we all gather together. “He also made offerings to the Buddha’s transformation-body manifestations who had come from the ten directions”. Everyone was eager to share, “This is what our unit is doing!” “This is what we are doing in our mission.” “Everyone is joyful to be doing this work!” Everyone shared the methods that work well for them and absorbed this information from each other. This is as if they were making offerings. They shared with each other their best practices for giving, each making this their offering to the others. It is like listening to the weather section [of Da Ai World News] that shares how we can protect and care for the earth. They tell us how the climate has begun to change, and they [explain] the various reasons. Whether on-stage or off-stage, they benefit us all by sharing [this information]. This is serving others. This is making offerings. When everyone takes what they have created, learned and accomplished and offers their best practices to everyone, this is making offerings of the Dharma. In that place, “Their magnificent radiance adorns all the various worlds”. They explain how they do the things they have done.
Their magnificent radiance adorns all the various worlds: Thus, the transformation-body Buddhas were the ones who magnificently adorned [the worlds]. Across the Buddha-lands, it is Buddhas and Bodhisattvas who adorn the worlds with their magnificent radiance, causing whomever sees them to give rise to joy.
As we explained, this magnificence is what they share with everyone else; [it comes from] giving and making offerings. They all share in great Dharma-joy. “Thus, the transformation-body Buddhas were the ones who magnificently adorned [the worlds]. Across the Buddha-lands, it is Buddhas and Bodhisattvas who adorn the worlds with their magnificent radiance”. These are true Buddha-lands because Buddhas and Bodhisattvas have dignified them. This is like the lotus flower in a muddy pond that we often speak of; the lotus flowers beautify the dirty ponds, and it is because of this dirty water that each lotus flower blooms so magnificently. It is in environments like these where good people are found. Those of great wisdom gather together there and light up these places. So, “It is Buddhas and Bodhisattvas who adorn the worlds with their magnificent radiance”. The environment in those worlds become radiant, making them extremely magnificent realms. This is a metaphor. They “cause whomever sees them to give rise to joy”. They cause those who see them to feel joy. “These are such good people! These are all Bodhisattvas! These are all Living Buddhas! Everything they do is in service to others!” This means the same thing here. So when it says, “This verse,” [it means] this sutra passage explains how “Dharma-protectors must make great vows”.
This verse says that the Dharma-protectors must make great vows. He also says, “Safeguarding the Dharma is making offerings to myself, Many Treasures and all the transformation-body Buddhas”. Dharma-protectors are those who [protect] this sutra by accepting and upholding it, reading and reciting it, transcribing and printing it, making offerings and pay reverence to it. Those who use respect, praise, reverence and so on are all Dharma-protectors.
Here, the Buddha is asking us, as protectors of the Dharma, “Have you formed aspirations? Are you willing to safeguard this sutra? Are you willing to form aspirations?” [He wanted us] to form aspirations to be of service to others. Thus, as we serve others, we must continually make vows to always practice giving. So it “says that to safeguard the Dharma, is to make offerings to myself, Many Treasures and all the transformation-body Buddhas”. By giving to others, we make our offerings. This means that when we listen to the Dharma, we are not only listening, but we must also put the Dharma into practice; the Dharma must be taken to heart to genuinely and sincerely practice giving. So, as Tzu Chi volunteers, we practice “sincerity, integrity, faith and steadfastness." For all of us, our inner practice is “sincerity, integrity, faith and steadfastness.” This is the sincerity [we use] to help others. Externally, we practice ”loving-kindness, compassion, joy and equanimity.” For the sake of all beings in this world, we wish for peace for everyone on Earth. When people are suffering, we help relieve them. We joyfully help others, and after helping them, we seek nothing in return; we must also express gratitude. Then all will rejoice. This is making offerings. We “make offerings to [Him].” This refers to Sakyamuni Buddha. Moreover, [making offerings to] the past Buddha is making offerings to ourselves; [the merit of] the Dharma is returned to us. When we do good deeds, everyone praises us. This is how it is returned to us. Both in this life and the next, [the merit of] the Dharma is given back to us. This is what Many Treasures Buddha [represents]. In every person, there is a stupa on Vulture Peak, and inside is Many Treasures Tathagata. So, “Dharma-protectors are those who [protect] this sutra by accepting and upholding it.” When it comes to this sutra, we must earnestly accept and uphold it, read and recite it and transcribe it. By “making offerings and paying reverence to it,” we are showing our respect for its teachings. So, with “those who respect and praise,” the teachings will then be able to be passed down forever. In other words, this is “those who are able to respect this sutra.” When we respect this sutra ourselves, we can lead others to respect this sutra also. By putting it into practice ourselves, we can guide others to also put it into practice. So, in this way, “respecting it gives rise to faith.” Because we respect it, we have profound faith. Only with our profound faith are we able to comprehend it and understand its meaning. Only when we understand it do we become willing to put it into practice. Once we have put it into practice, we will experience how everything is like this; “Through practice we begin to reach realization.” If you do not step into that environment, how will you know what the surroundings are like? You need to actually go there. So, we may “then directly approach unsurpassed Bodhi.” By doing this, we can attain unsurpassed Bodhi, the supreme, perfect, universal enlightenment; we will realize our enlightened nature and our ocean of wisdom. So, “This sutra is the sariras of the Dharma-bodies of all Buddhas.” This sutra is Their Dharma-body, the complete body left behind by all Buddhas. So, “It is safeguarded by all Buddhas.” It is protected and cherished by all Buddhas. The sutra contains the Buddha’s intent and is always in His thoughts. “Those able to protect this sutra are following the Buddha’s original intent.” If we can comprehend well the meaning of this sutra, then we must earnestly safeguard it in order to pass it down. The meaning of this sutra is entirely aimed at helping us to return us to our nature of True Suchness, to awaken our enlightened nature. This was the Buddha’s original intent. This is “making offerings to all Buddhas.”
Those who are able to respect this sutra will help others to know that this sutra is worthy of respect. Through knowing to respect it, they give rise to faith. Through faith, they give rise to understanding. Through understanding, they start to practice. Through practice, they begin to reach realization. Then they can directly approach Unsurpassed Bodhi. This sutra is the sarira of the Dharma-bodies of all Buddhas. It is safeguarded by all Buddhas. Those who are able to protect this sutra are following the Buddha’s original intent and making offerings to all Buddhas.
Dear Bodhisattvas, the power of love begins with a single thought. With bright and clear wisdom, all teachings, the true principles of the universe, will be taken in within a single thought, that one pure, undefiled thought of ours. We must be earnestly mindful of this to resonate with the depths of the Buddha’s heart. We understand, when our minds resonate with His, that this was the Buddha’s original intent. This way our minds will be just like the Buddha’s. Our wisdom is neither greater nor lesser than the Buddha’s; it is equal. We must simply abide in the Dharma. Let us always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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