Explanations by Master Cheng-Yan
Subject: From Upholding the Sutra to Peace and Joy (勸持結成 啟安樂行)
Date: July.04.2018
“Wherever there are people who seek the Dharma, Bodhisattvas will go to that place and abide there fearlessly. ‘We will teach this wondrous Dharma and uphold our vow to spread this sutra so that the Buddha’s mind will be at peace and free of worry. We will spread this sutra in the future age of Dharma-degeneration and will be able to patiently endure what is difficult to endure.’”
The Bodhisattvas had made up their minds to spread this sutra in the world. During the Buddha’s lifetime, the last sutra He expounded was the Lotus Sutra, where He freely expressed His original intent. This was the one great cause for which the Buddha came to the world. He hoped to leave behind this wondrous Dharma to remain in the world. When people encounter the Dharma, if they can put it into practice, they can bring harmony to the world and purity to people’s hearts. This was the Buddha’s wish and His goal in coming to the world. He hoped to see all sentient beings “realize and enter” [the teachings]. To go from “opening and revealing” to “realizing and entering” [the teachings], there must be people to pass down the Dharma. The Buddha “opened and revealed” the Dharma for sentient beings to “realize and enter”. In this process, after the Buddha entered Parinirvana, who would pass down the Dharma and transmit it to sentient beings? This was the Buddha’s greatest worry. The Buddha’s intent was for the Dharma to forever circulate in the world.
So, He was eager to recruit capable people. Since the Buddha was now in His later years, what He needed the most were people who could pass down the Dharma. He needed capable people to pass down the Dharma. In the previous chapters, starting in the Chapter on Dharma Teachers, this was already made very clear. The Buddha was recruiting people for the Dharma. He was very earnest in recruiting people. Bestowing predictions on His disciples was also a way to express His hopes for them. Everyone engaged in spiritual practice and had accepted the Buddha’s teachings, but the Buddha also hoped that His disciples could sincerely pass down the Dharma. In those few decades, He taught many disciples. However, in this world, the principles of suffering and causation that the Buddha taught are everlasting; they are the same [everywhere]. Wherever there are living beings, here in this Saha world, they will all experience so much suffering. This suffering originates in people’s minds, as they give rise to discursive thoughts and create so much karma. Ignorance gives rise to delusion. Due to delusion, [sentient beings] create karma and become more entangled, which leads to many causes, conditions, effects and retributions. In this way, they continually accumulate ignorance and suffering. The disciples understood and witnessed this. They had not just heard the Buddha teach about suffering. In fact, everyone had experienced this suffering. Everyone understood the principles of formation, existence, decay and disappearance as well as the physiological principles of arising, abiding, changing and ceasing. Everyone already thoroughly understood them. But what made them feel truly helpless was the reality of birth, aging, illness and death; this gave them an even deeper feeling. In the Saha world, everyone’s lifespan is short. Everyone felt that the Saha World was not a place where they wanted to abide forever. So, everyone sought liberation to leave this Saha World and go to more ideal places.
Though they had received the Buddha’s predictions, they longed to be in other lands to spread the Dharma and benefit sentient beings. They did not dare to return to the Saha World. This is “the view of self”. The Buddha wanted to teach us that we must break away from this selfish state of mind and our limited view of self. He hoped everyone could form aspirations in this very place and put the teachings into practice. They needed this kind of courage. But His disciples all vowed to go to other worlds. So, we can imagine how the Buddha felt. Think about it; He was already in His later years and cared for all beings in the Three Realms. He was the guiding teacher of the Three Realms. Would there be anyone to keep transforming them? As “the kind father of the Four Kinds of Beings,” He had compassion and love for all beings. Would there be anyone to cherish the Four Kinds of Beings? This was His feeling. It seemed that no one was willing. So, the Buddha felt disappointed and forlorn. He gazed at the people around Him. As soon as these Bodhisattvas made eye contact with the Buddha, they all understood the Buddha’s intention. They all resonated with the Buddha’s intent and were willing to make vows.
Over the past few days, we have constantly been talking about the Buddha’s state of mind, His feeling toward the spiritual practitioners in the Saha World and how the Bodhisattvas who formed great aspirations were willing to devote themselves. They had understood that the Saha world is full suffering and sentient beings are hard to transform. In the future evil world of the five Turbidities, people would be even more evil, turbid and difficult to transform. These Bodhisattvas understood all this and told [the Buddha], “Venerable Buddha, You need not worry. Please put Your mind at ease. After You enter Parinirvana, we will all go to the places You care about. We will take on this responsibility. We will take care of [these places] and pass on the Dharma. We will spread the wondrous Dharma in the world and put it into practice. Although there will be all kinds of difficulties, we have prepared our minds to face the reality. We will endure [the difficulties].” These were the Bodhisattvas.
So, “Wherever there are people who seek the Dharma, Bodhisattvas will go to that place.” For Bodhisattvas, wherever people are in need or are willing to seek the Dharma, they will surely act as “uncommented teachers”. They will go there to teach sentient begins. This is the heart of a Bodhisattva.
This is like how, over these few days (in March 2017), Tzu Chi volunteers have held international events. A free medical was organized in Cambodia by Tzu Chi volunteers from five countries including Singapore, Malaysia and locally from Cambodia. These volunteers came together to hold a three-day, large-scale free clinic. At the site, there were many poor and suffering people. Among them, there were many who had been ill for who knows how long. Some places have truly fallen behind in their development. Some elderly people and country folk had already lost their eyesight. Tzu Chi volunteers quickly went to announce [the free clinic], [telling them that] everyone could come. For those with cataracts who could not see, there would be eye surgeons to operate on them. Yet when they heard this, they were afraid to come. Why were they scared to come? They said, “That rewires taking out the entire eye ball, washing it and putting it back.” That was their thinking. Thus, they had left their conditions untreated until they lost their sight. The volunteers continually went to remote areas to persuade them to come [to the free clinic].
The doctors carefully explained [the procedure], putting their minds at ease. After they put their minds at ease, the doctor performed the surgery. After the surgery, they could very soon see, so they were joyful. They went from a fearful state of mind to being able to see the light again. Who knows how many decades it had been since they could see anything? Now, they could see. This was a very successful medical clinic. [Volunteers] from many countries came together in that place of illness and suffering, where people lacked knowledge and so on. They still served them with patience and love. Now, there are so many countries like this. Tzu Chi volunteers, ,unafraid of hard work, climb mountains and cross oceans. [People from] many different countries gather in one country. In this way, they give of themselves to hold very successful [relief activities].
In Ecuador, Tzu Chi volunteers from Brazil, Argentina and the United States gathered together. Why did they gather in Ecuador? Everyone should still remember this. Last year (2016), on April 16, the earth suddenly shook violently in Ecuador. This large earthquake greatly affected many cities and villages in that country. Many houses were damaged or destroyed. The sight of it was unbearable. At that time, [the locals] asked for help from Tzu Chi. Tzu Chi volunteers in the United States took up the responsibility and went there from the United States to check on them.
However, there was a language barrier. English is not universally understood. So, they needed Tzu Chi volunteers from South America to come. At that time, Tzu Chi volunteers from Argentina, Brazil and Paraguay gathered there to help with interpretation. So, from different countries, Tzu Chi volunteers gathered to assess the damage as well as to do oral interpretation. This time, of course the Tzu Chi volunteers from South America were needed as well, to work together with the US Tzu Chi volunteers. So, what were we doing there this time? At that time, [last year], we cleaned the debris of a church which had completely collapsed. There were three nuns there. Tzu Chi volunteers saw them and approached them to understand [their situation]. After their church collapsed, when would they be able to rebuild it? A reconstruction was nowhere in sight. The volunteers sent this information back. At that time, it was through the Cash for Relief program that we helped them clean the debris. At this information was sent back, we heard about these three nuns and how they wanted to rebuild the church, but that they had no [resources to do it]. People in that country are Catholic. As long as people have a proper religious faith, people’s hearts can be guided toward goodness and their minds be put at peace. This church was the center of the town’s faith.
Because of this, we considered helping them to rebuild it. This time, they went to start the reconstruction. The priests and nuns at that church expressed their willingness and gratitude to us. Thus, this is an international [project] which transcends national borders and religions. This was a very moving and great occasion. In the past few days, they have formally broken ground. Tzu chi volunteers were also very joyful. They have now already returned, some to [countries in] South America, others to the United States, but the construction work has begun. This is how, when people in the world are in difficulty, we go to help them.
So, “Wherever there are people who seek the Dharma, wherever there are people in need, Bodhisattvas will go to that place”. In our everyday [work], we need the spirit of unity, harmony, mutual love and concerted effort. Wherever it is, there are Bodhisattvas like this ready to be mobilized there or from different countries. Tzu Chi volunteers willingly go to any country. So, “Wherever there are people who seek the Dharma, Bodhisattvas will go to that place and abide there fearlessly”. Wherever it is that people need us, we will go to that place and help [the people] there. After we help them, we then teach them the Dharma.
So, at the groundbreaking ceremony, it was their bishop and archbishop who hosted the ceremony. There were nuns, priests etc. Many local people came. Everyone saw how this Buddhist organization came to work together with them. The great love is everlasting. So, with love, there is everlasting patience. As long as we have love, we can overcome all difficulties. This is [the kindness of love]. We help sentient beings with love and kindness. This was mentioned by their local priests and nuns; it is something recorded in the Bible. Indeed, all Buddhas share the same path, and all proper religions share a single direction. “Love is patient, love is kind”. This is a passage in their Bible. This is a passage in their Bible.
In Buddhism, [we talk of love] as everlasting and never-ending. Wherever there are difficulties, [we] abide there fearlessly”. We will go to those places to help. We not only help them materially but also teach them the Dharma. We come together with the power of love. So, despite the differences in religion, we all share the same direction, which is selfless great love. This is what Bodhisattvas are like. “We will teach this wondrous Dharma”. Everyone knew the sign language for. “The Spirit of Great Love”. Everyone sang the song. “The Spirit of Great Love” together. There were no differences due to religion. The priests, nuns and Tzu Chi volunteers together led [the sing-along]. Their sign language was very beautiful, and the sound of their singing was harmonious. They sang “The Spirit of Great Love”.
So, this was [a way of] teaching the Dharma. “We will uphold our vow to spread this sutra so that the Buddha’s mind will be at peace and free of worry. We can all take on responsibility. Wherever it is, even if the Buddha is absent, we will do it. So, since we made these great vows, please, Venerable Buddha, put Your mind at ease. You no longer need to worry about this. We will spread this sutra in the future age of Dharma-degeneration. We will all abide by [these vows]. However long and however far in to the future, no matter how evil and turbid the world, we will care for [the people]. With this Dharma, we will use various ways to abide in the world. We will be able to patiently endure what is difficult to endure. We will endure everything that is unbearable”. These were everyone’s aspirations and vows. We must mindfully seek to comprehend this.
In the previous sutra passage, these Bodhisattvas were saying, “As the World-Honored One Himself must know, in the world of turbidity, evil bhiksus will fail to recognize the Buddha’s skillful means, how He taught according to what was appropriate. They will speak harsh words and scowl at us. Again and again they will banish us far away from stupas and temples. As for all these various evils, because we will keep the Buddha’s instructions in mind, we will endure them all”.
There are many difficulties mentioned in the sutra. In this evil world, there are severe turbidities. Even if these people appear to be religious, [they are like] “the lion’s parasites that eat the lion’s flesh. They slander [their fellow Buddhists’] methods of spiritual practice. They treat the true wondrous Dharma as if [those practitioners] created it themselves, as something they wrote and edited themselves, [saying] it is a heretical teaching and so on. They use many ways to slander [the true Dharma]. Thus, to expound the Right Dharma in the future truly will not be easy. We will encounter many difficulties, so we definitely need courage. We will need compassion and courage to safeguard this Dharma. So, we must mindfully seek to comprehend the Buddha’s intention and learn from these Bodhisattvas, from how they made great vows.
The following sutra passage states, “If in villages and cities there are people who seek the Dharma, we will all go to where they are to teach the Dharma entrusted to us by the Buddha. We will be the World-Honored One’s messengers, dwelling fearlessly among the multitudes. We will excel in teaching the Dharma. We hope the Buddha will abide in peace”.
[From this] we can thoroughly understand how the Bodhisattvas made vows to go everywhere. “In villages and cities” means that, be it a big city or small village, [they will go] as long as there are people who seek the Dharma. Whether in village, cities, metropolises or townships, no matter the place, “there are people who seek the Great Dharma”. There may be people there who seek the Dharma.
If in villages and cities there are people who seek the Dharma: In village settlements or in walled cities or in the townships where people live, there may be people who seek the Great Dharma. Whatever place has people who seek the Dharma, these are the places. Bodhisattvas must respond to and go to fearlessly teach this wondrous Dharma.
“Whatever place has people who seek the Dharma” means as long as people there seek the Dharma, it does not matter how they seek it. With any place where people seek the Dharma, “These are the places. Bodhisattvas must respond to and go to”. These are the places that Bodhisattvas must respond to and go to. These are the places where they are naturally sure to go. Because they love sentient beings, wherever there are sentient beings in need, they must go there and “fearlessly teach this wondrous Dharma”. They fearlessly go there to help people. Although in this evil turbid world, there will be many evil bhiksus, they are not afraid. This was the voice in these Bodhisattvas’ hearts.
We will all go to where they are to teach the Dharma entrusted to us by the Buddha: We all will go to wherever they live to teach the supreme and wondrous Dharma that the Buddha entrusted to us.
So, “We will all go to where they are to teach the Dharma entrusted to us by the Buddha.” No matter what, they will go there. All of them will go to that place. Whether for a long or a short time, they are willing to be in that place. Even if they are rejected, they will not leave. They will always be there to respond to people’s need. They will abide in that place. Whether the time is long or short, they will repeatedly return to care for all beings. They will all be in that place. They “teach [the Dharma] entrusted by the Buddha”. In accord with the Dharma the Buddha entrusted they will be in that place to give of themselves.
We will be the World-Honored One’s messengers. dwelling fearlessly among the multitudes: 80 trillion noble beings at the advanced stage who have spiritual powers at their disposal and are replete with the power of aspirations can serve as messengers of the Tathagata to teach the Dharma in the turbid and evil world during the age of Dharma-degeneration. They dwell among people to teach them and have attained great fearlessnesss. They are different from the previous newly-inspired Bodhisattvas and Arhats.
“We will be the World-Honored One’s messengers dwelling fearlessly among the multitudes.” They have all been taught by the Buddha. “We will do the things the Buddha wants to do.” They will all be messengers of the Buddha. Whatever the Buddha would have wanted to do, those who are sent out by Him will do their best to do it. Thus, these “80 trillion” were highly experienced people who had already ascended to the Noble Realms. These noble beings “have spiritual powers”. In fact, the many Buddhas of the ten directions, including Sakyamuni Buddha, have reached the Noble Realms. Past Buddhas as well as the present Buddha, all the Great Awakened Ones, have these spiritual powers; They can understand that in the turbid and evil world of the future, there will be this group of [Bodhisattvas] with a mission, who have made the great vows. As those sent by the Buddha, they should all be in this place. “All Buddhas can attest to and understand [our vow].” So, “We are replete with the power of aspirations.” [They can] be in the turbid and evil world. These people had repeatedly returned [here] for a very long time in the past. The Buddha must have understood the power of their vows in repeatedly returning. Their spiritual aspirations were very [apparent] from the path they had walked in the evil world of the era of Dharma-degeneration, they will continue to develop their wisdom-life. “They can serve as messengers of the Tathagata to teach the Dharma.” Their strength should be sufficient. Having returned over and over, they were very experienced. The Buddha should understand them. They were all those sent out by the Tathagata, so the Buddha should have faith in them/ The Buddha should be able to put Him mind at ease/ Thus, “They dwell among people to teach them and have attained great fearlessness.” They can face sentient beings. No matter what environment they are in, they can expound the Dharma there without any fear whatsoever. No matter what forces, forms or appearances come to challenge them, they will be fearless. “They are different from the previous newly-inspired Bodhisattvas and Arhats.” They were very experienced. The disciples who previously received predictions from the Buddha had formed Bodhisattva-aspirations, but they had just formed initial aspirations. With newly-formed aspirations, their power of vows was not yet sufficient, so they were afraid of the Saha World. They thought their strength was insufficient. These Bodhisattvas had faith in themselves and [knew] they were strong enough. The Buddha could have faith in them and understand their power of aspirations. They had kept returning on the Bodhisattva-path, so they had abundant strength and sufficient experience. The Buddha did not need to worry.
We will excel in teaching the Dharma. We hope the Buddha will abide in peace: They will uphold and spread the sutras, so they hoped the Buddha would be free of worry and abide in peace.
So, “We will excel in teaching the Dharma.” We hope the Buddha will bide in peace. They could all follow the Buddha’s teachings and accept them in this way. In the same way, they could also pass down the Dharma to the next generation and to endless [generations] in the future. Even in the evil world, they will pass it down. So, “We will excel in teaching the Dharma. We hope the Buddha will abide in peace. Venerable Buddha, please put Your mind at ease!” This is how the Bodhisattvas comforted the Buddha. They were so close to [the Buddha’s] heart, so sincere. Since they accept the Buddha’s teachings, they needed to have such great vows. They were willing to accept the Buddha’s teachings and continuously pass them down to future generations. This is called having [great] vows. This was their sincerity. They sincerely vowed to transform all sentient beings. They had the heart of great Bodhisattvas.
The next sutra passage continues with, “Before the World-Honored One and all the Buddhas from the ten directions, we make this vows; the Buddha must know what is in our hearts.”
They were all in front of Sakyamuni Buddha and “all the Buddha from the ten directions”. These many Buddha from the ten directions should all be able to bear witness for them. There were also never-retreating Bodhisattvas, those who resonated with the Buddha’s intent and would not retreat, such as Manjusri, Matreya, Guanyin, Samantabhadra and so on. There were many great Bodhisattvas. They were never-retreating and had already accomplished [the path] long ago. They returned to the world to help transform sentient beings at the Buddha’s Dharma-assembly. These Bodhisattvas had also made all-embracing, great aspirations. These Bodhisattvas felt, “We Bodhisattvas all resonate with the Buddha’s mind.” They understood the Buddha and were very close to His heart, so they asked the Buddha not to worry.
Before the World-Honored One and all the Buddhas from the ten directions: Those never-retreating Bodhisattvas resonated with the Buddha’s intent, so they came before the Buddha and His many manifestations from throughout the ten directions.
Even His many manifestations from throughout the ten directions had come together. This meant that all the Buddha’s teachings had come together. Everyone had firm spiritual aspirations. This [represents] any who received His teachings. When these true principles returned, they were His many manifestations, Sakyamuni Buddha’s spirit and principles. All the wondrous Dharma returned and gathered. This is the last passage in the Chapter on Encouragement to Uphold the Sutra.
We make this vow; the Buddha must know what is in our hearts: They courageously made the profound and solemn vow as stated above. “Because the Buddha has spiritual powers, He must know the immensely strong power of our vows.”
So, “We make this vow”. After these Bodhisattvas listened to the Dharma, they took the true principles to heart. The Buddha’s many manifestations were the Dharma. They had all returned and gathered together to make their vows. This refers to how “We make this vow; the Buddha must know what is in our hearts.” Everyone “courageously made the profound and solemn vow as stated above.” All these Bodhisattvas had begun to make vows. “Because the Buddha has spiritual powers, He must know the immensely strong power of our vows.” The Buddha should be able to understand this about them. This passage is talking about the Chapter on Encouragement to Uphold the Sutra. No matter what harsh environments they would face, these Bodhisattvas were willing to go there. The Buddha encouraged everyone; He was recruiting capable people for the sake of [spreading] the Dharma. These Bodhisattvas were willing to take on this responsibility. The Buddha encouraged; the Bodhisattvas made vows. This is in the Chapter on Encouragement to Uphold the Sutra.
These two verses express encouragement to uphold. The last verse concludes [this chapter]. Question: These Bodhisattvas’ wisdom and spiritual powers are inconceivable. As they teach the Dharma, even in the age of Dharma-degeneration, who would dare not to believe them? So why do they talk about all these evil people?
Some people wondered about this. “These Bodhisattvas’ wisdom and spiritual powers are inconceivable. As they teach the Dharma, even in the age of Dharma-degeneration, who would dare not to believe them?” These were great Bodhisattvas. They were never-retreating Bodhisattvas. When they pass down the Dharma, even to beings in the age of Dharma-degeneration, who would dare not to believe them? How could there be such evil bhiksus? “So why do they talk about all these evil people?” Why do they say there will be evil bhiksus? However evil the age of Dharma-degeneration, these great Bodhisattvas are capable and experienced and have already attained the path. As they expound the Dharma in the world, how could there be anyone who would dare to face them with aggression? How could there be any evil bhiksus? This is explained in the form of questions and answers.
Answer: There are three reasons. First, those who desired to appear before the Buddha and make vows to spread the sutra anticipated that there will be such evil people in the age of Dharma-degeneration, so they will not be afraid to face hardships. Secondly, those spiritual practitioners who will come to listen to the Dharma in the future knew they will have these transgressions and that they must rectify their deviant ways to return to the Right Path. Thirdly, they wished the World-Honored One would teach the way to guard themselves from hardships to enable the five kinds of Dharma teachers to live in peace and joy.
There are three reasons. First, “Those who desired to appear before the Buddha and make vows to spread the sutra anticipated that there will be such evil people in the age of Dharma-degeneration.” This happened at the [Lotus] Dharma-assembly as recorded in the sutra. There were these Bodhisattvas who saw that everyone lacked the courage to make vows, so they came to make vows and told them that in the evil turbid world of the future, there would be such evil [bhiksus]. This was to remind everyone that they must make vows. Even if they would face something like this, they must not be afraid. This was a kind of encouragement. If we face such appearances and attitudes, we must “endure what is difficult to endure”. In that spiritual training ground, they anticipated that in the future there would be such an environment. So, they wanted to first let us know that in the future, when we face difficulties in expounding the sutra, we must remind ourselves to be vigilant and encourage ourselves. In the Buddha’s era, He gave these instructions; in the Buddha’s era, these Bodhisattvas formed these aspirations. They were courageous and diligent. We must seek to emulate these Bodhisattvas. This was encouragement for sentient beings in the future, “so they will not be afraid to face hardships.” This was encouraging people in the future not to be afraid if they encounter difficulties. This happened during the Buddha’s lifetime. These Bodhisattvas all talked about this. In fact, during the Buddha’s lifetime, He talked about this. It is difficult to spread this sutra. Starting in the Chapter on Skillful Means, He said that “upholding this sutra is difficult”. So, Sariputra asked the Buddha three times, but the Buddha kept warning about the difficulties relating to this sutra. At this point, these Bodhisattvas also repeatedly talked about the difficulties. Evil bhiksus will slander [the sutra]; these practitioners will slander it themselves. Even [bhiksus] will have such attitudes, let alone ordinary people.
Secondly, “Those spiritual practitioners who will come to listen to the Dharma in the future knew they will have these transgressions and that they must rectify their deviant ways to return to the Right Path.” In order for those who would expound this sutra to avoid difficulties, they had to prepare themselves and be courageous. The second reason was to help those who come to listen to the sutra know that this sutra is truly what the Buddha taught. This is because in the future when people listen to the sutra, there will be some who will slander it. Slander was something the Buddha anticipated. If we ourselves are led astray by others, we must immediately rectify our deviant ways to return to the Right Path. This is the second reason.
Thirdly, “They wished the World-Honored One would teach the way to guard themselves from hardships.” How do we prevent those difficulties? To eliminate these difficulties, we must enable “the five kinds of Dharma teachers to live in peace and joy”. This is continued in the next chapter on the Practice of Bringing Peace and Joy. This chapter ends here, and next is the Chapter on the Practice of Bringing Peace and Joy.
[That chapter] is about how to spread the Dharma and how to overcome various difficulties in the world so we can expound the Dharma to bring great joy. Those who listen will have Dharma-joy, and those who expound it will be joyful too. This is how a Dharma teacher can expound the sutra in a very joyful manner. When it comes to the Chapter on Encouragement to Uphold the Sutra, we should be very grateful to the Buddha and Bodhisattvas. They arranged everything so well with each other so that in the future, we are prepared to face the many difficulties in teaching this sutra. With these methods, we are able to overcome them. We should be grateful to the Buddha and Bodhisattvas for putting their heartfelt effort into teaching us. With the Lotus Sutra, the more we teach it, the more joyful we become. We can understand the Buddhas’ and Bodhisattvas’ dedication to the world. The Buddha’s one great cause is to open and reveal [the Dharma] so sentient beings can realize and enter it. So, if we can gain some degree of realization and an understanding of the Buddha’s intention, we will very joyfully accept [these difficulties]. Thus, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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