Explanations by Master Cheng-Yan
Subject: Rejoicing in Others’ Accomplishments (見聞隨喜 深心信解)
Date: July.03.2019
“We have been born into the human world, and although we have yet to meet the Buddha, we are still able to hear the Buddha-Dharma. We must praise the Bodhi-path and the wondrous Great Vehicle Dharma. Since we have heard it, we must rejoice with faith and happiness. By listening to the Dharma like this, we create beneficial conditions for the Dharma; thus, we take joy in the Buddha-Dharma, [awaken our] wisdom and form aspirations toward. The great, direct Bodhi-path. Sentient beings who, upon hearing the Dharma, are then able to give rise to right faith, contemplate its meaning and practice in accordance with its teachings are extremely rare. They are the world’s most extraordinary and previous treasures.”
We must be mindful. “We have been born into the human world, although we have yet to meet the Buddha.” [Though] we are now more than 2000 years from the Buddha’s [physical] lifetime, we are still very fortunate that we were born into this world. In particular, in our interpersonal relationships, we [are fortunate to] share a mutual resolve to listen to and have faith in the Buddha-Dharma. Though we have not [personally] met the Buddha, we are able to listen to the Buddha-Dharma. So, “We are still able to hear the Buddha-Dharma.” Having heard the Buddha-Dharma, we must praise this Bodhi-path. The Bodhi-path is not only great and direct, it is also an open and spacious path which enables us to safely move forward without any hindrances. So, we should be joyful about this. This is to say nothing of “the wondrous Great Vehicle Dharma. Since we have heard it....” Not only have we followed the Buddha-Dharma, but in particular, what we follow and learn is the Wondrous Dharma of the Great Vehicle. Thus, “listening to the Dharma like this” should be something we consider to be a special and honorable undertaking. Therefore, we must have both joy and faith. It is our causes and conditions for listening to the Dharma which have enabled us to encounter the Great Vehicle Dharma. So, “We create beneficial conditions for the Dharma; thus, we take joy in the Buddha-Dharma.” Among [all] Dharma, [for us] to encounter the Great Vehicle Dharma means we have these beneficial conditions. During the Buddha’s 42 years teaching the Dharma, He always taught according to people’s capacities. The teachings He expounded suited the needs of people at that time. But those teachings He expounded to them were not His original intent. During the 42 years, He expounded the teachings by “speaking according to their disposition.” “According to their disposition” means He taught according to their capabilities. 42 years later, He began teaching the Great Vehicle Wondrous Dharma Lotus Flower Sutra. This was the Buddha’s original intent, so He taught the Dharma “according to His own intent.” This means the Buddha expounded [the teachings]. He wished to teach that He harbored in His mind; this is beneficial conditions. Since we have taken refuge in the Buddha-Dharma, we are able to listen to the Buddha-Dharma. Also, due to our special karmic conditions, we [are able] to hear the Great Vehicle Dharma. Aren’t these karmic conditions very special? These are the beneficial karmic conditions and truly extraordinary karmic causes that enable us to listen to this Dharma. Thus, “we take joy in the Buddha-Dharma.” We should feel even happier that we are able to listen to and attain this very special Wondrous Dharma of the Great Vehicle. As we listen, we must take it to heart. Once we take it to heart, it is ours. If we do not take it to heart, it will go in one ear and out the other, [for we feel] the Dharma is not relevant to us. But when we listen and take the Dharma to heart, we can practice it and apply this Dharma in our daily living. Which Dharma is this? When the Buddha taught the Bodhisattva Way, freely carrying out His original intent, [this was] the Dharma He taught to sentient beings. So, “We create beneficial conditions for the Dharma; thus, we take joy in the Buddha-Dharma.”
In the Wondrous Dharma Lotus Flower Sutra, the Buddha expounded the teachings in His heart that He wished to expound. All Buddhas share the same path. Every Buddha comes to the world and expounds the Dharma in order to teach the Lotus Sutra. When a Buddha appears in the world, His goal is to teach sentient beings to practice the Bodhisattva-path. This is every Buddha’s goal. So, we are very fortunate that we get to listen to the Buddha-Dharma, [moreover] that we have been able to listen to the Buddha’s inner thoughts, which guide us to practice the Bodhisattva-path. Therefore, we must cherish this opportunity. To unlock our wisdom, [we must] “form aspirations toward the great, direct Bodhi-path.” Our unique karmic causes and conditions connect us to this path and inspire our wisdom so that we are able to understand [it]. In life, the more we take issue over things, the more our afflictions increase. When we take issue with others, we do not say kind words and [instead] speak negatively of them. We must [work] to make our lives more beautiful. When we take the Buddha-Dharma to heart, we can [apply it] in our daily living so that we can be understanding of ordinary matters and not take issue over things. How long is this human life? Since it is only so long, what need is there to take issue over things? Life is impermanent. By taking issue over things, do we ever obtain what we desire? We do not even know whether we have won or not. Why must we come to the world over and over, tangled up in our afflictions and ignorance and getting lost lifetime after lifetime? Why do we want to live such a life? It is really miserable. Only the Buddha-Dharma guides us to unlock our wisdom. [When we can] see our direction clearly and proceed without obstacles, this is “wisdom.” By inspiring our wisdom, the sprout of Bodhi comes forth, and our enlightened nature is unlocked. [Then], our Buddha-Dharma, like a gushing spring, with continuously emerge. In our dealings with people, things and so on, we will have the methods to transform all beings.
Thus, [with] wisdom, we “form aspirations toward the great, direct Bodhi-path.” When our minds are straightforward and free of all confusion, we can focus single-mindedly on practicing the Bodhisattva-path. We can reverently uphold the Buddha’s teachings and accept His transformation. This simple aspiration toward the great, direct Bodhi-path demonstrates our wisdom. [Then], all of our thoughts will arise from the wisdom we have awakened. Our dealings with people and matters will not deviate from the course of the Bodhi-path. The course of this path is very broad, and it causes us to broaden our minds. This is the Bodhisattva Way. “Sentient beings, upon hearing the Dharma, are then able to give rise to right faith.” We are all ordinary beings. We have already heard this Dharma. After hearing it, we must inspire deep faith and understanding in our hearts. Having the proper mindset and the right faith is not a simple thing. The Dharma is manifold, and [the message] it continuously repeats is entirely [aimed at] helping us to be able to increase our wisdom. This was the Buddha’s intent. Ordinary beings hear one thing but lose many more. Hearing a single teaching, they soon lose everything [they have heard]. Thus, “Absorbed in one, we lose ten thousand.” When we hear the Dharma, due to our ignorance, we are not only unable to take it to heart but we create conflicts in our daily living, which results in more ignorance. “Alas! Aren’t you listening to the Dharma? Why must you take issue over things like this? Listening to the Dharma is one thing, while taking issue is another.” Listening to the Dharma and taking issue are completely incompatible. In fact, we listen to the Dharma in order to thoroughly understand that we must not take issue over things. [We must] “be transformed by the Dharma.” After listening to the Dharma and taking it into our hearts, we [can] transform ourselves. “Ah, these problems have come up! Since I have already heard this Dharma, I should apply it to myself.” We must “be transformed by the Dharma.” After listening to the Dharma and taking it to heart, we must then transform ourselves. So, we need to transform ourselves. We must not treat the Dharma we have heard and our personal matters as separate issue. If we do so, no matter how many teachings we listen to, we will always remain as unenlightened beings. “[Unable to] be transformed,” we cannot turn from “unenlightened beings into the noble.” This is very unfortunate. This is why we must earnestly engage in calm contemplation and make an effort to bring peace to our minds. Let us think carefully about this sutra and its meaning; what is it teaching us to do? What are its principles? Have we accepted [these teachings]? Have we put [these teachings] to use? We must truly pacify our minds and contemplate, are we actually “practicing in accordance with its teachings?” Are we doing this? We need to conduct self-examination. As we revisit what we have heard today, have we put these [teachings] to use? Did the teachings we heard yesterday affect how we dealt with people and matters? Today, when we heard a teaching related to yesterday’s situation, did we converge today’s principles with yesterday’s matter? This is why we must be constantly vigilant. We need to do a bit of self-examination to see whether we are in accordance with the principles. We need to constantly “contemplate its meanings” in a very thorough way. Do the principles we heard yesterday align with what we have heard today? This is known as “contemplating its meanings.” Are we practicing “in accordance with its teachings”? After listening to the Dharma, have we been applying it in our actions? Listening to this sutra, we learn the principles. “This sutra is a path; this path is a road to walk on.” Are we following the path that it lays out for us? We must always be mindful of this.
Thus, it is “extremely rare.” The Dharma we have been hearing is truly worthy of use. This Dharma is “extremely rare”; [it is] “the world’s most extraordinary and precious treasure”. Are we actually cherishing this Dharma? This wondrous Dharma of the Great Vehicle is the most precious treasure in the world. Although we may acquire innumerable possessions, we cannot take them with us [when we pass away]. Only the Dharma that we take to heart will follow us into our future lifetimes. Thus, as we come and go from this world, we are united with this true Dharma.
Similarly, during the era of the Buddha, there was a bhiksu who studied the Dharma very diligently. After listening to the Dharma, he took it to heart and constantly recited it. After listening to Buddha’s teachings that day, he would continuously recite the teachings that the Buddha had expounded. Under a tree in the forest, whether performing walking or sitting meditation, he would thus continuously recite the Buddha’s teachings from that day. [Once], a bird flew to the top of this tree, while beneath the tree, this bhiksus sat atop a rock. This bhiksu continuously recited the Dharma the Buddha had expounded. Sitting and listening earnestly, this bird was thus filled with Dharma-joy and entered such a state that he forgot about his self. Behind the tree, [however], was a hunter, and when he saw the bird in the tree, he took aim at the bird and fired a shot from behind. The bird was completely unaware, and after the shot was fired, the bird fell to the ground and passed away.
However, because the bird listened to the Dharma, Dharma-joy had filled his entire heart. Although he was shot, he was reborn into the heavenly realm. Because he did not struggle or give rise to hatred and his heart was filled with Dharma-joy, he was reborn in heaven. In heaven, he possessed a dignified bodily form and enjoyed heavenly music. Quieting himself, he entered deep into thought. “What virtues and ability did I have such that I was born into heaven?” He reflected, “Indeed, it was because I listened to the Dharma that I was filled with Dharma-joy and entered this state in which I forgot about myself. Ah! I am so grateful. I am grateful that bhiksu was working so hard to constantly recite the Buddha-Dharma, for it made me joyful from listening to it and allowed me to be reborn in heaven. I should return to show my gratitude to this bhiksu”. So, he transformed himself and, returning where the bhiksu diligently practiced, prostrated and bowed [before him]. To the bhiksu, he said, “I am grateful!” This bhiksu, suddenly receiving gratitude from this unfamiliar person, and moreover, such a dignified person who kept prostrating and showing gratitude to him, [wondered], “What was the reason for this?” The bhiksu asked that heavenly being, “I do not know you. Why are you showing gratitude to me?” The heavenly being explained that he had previously been a bird, and, as a consequence [of hearing the Dharma] he had attained the body of a heavenly being. Listening to the bhiksu’s recitation of the Dharma expounded by the Buddha, he felt joy. As he shared this experience with the bhiksu, the bhiksu wondered, “How could such an incredible thing happen?” Then the Buddha came up from behind and said, “[It is possible]. These are the merits and virtues which come from giving rise to a thought of joy. Accepting the Dharma with deep, sincere faith, we gain merits and virtues with a thought of joy”.
Considering this story in terms of what we just talked about, we truly must believe and accept the Buddha-Dharma. This Buddha-Dharma is truly rare and not easily attained, for it is “the most extraordinary and precious treasure”. Therefore, we must mindfully comprehend it and believe that the teachings the Buddha expounded are unsurpassed and supreme. We must carry them into our future lifetimes. After we listen to the Dharma, we must put it into action. If we can put it into action, we are cultivating merits and virtues. With internal cultivation and external practice, we take the Buddha-Dharam into our hearts, bit by bit. In our daily dealings with people and things, we put the teachings into action, one by one. By serving others, [we accrue] merits and virtues. Internally, we diligently [create merits], and externally, we cultivate virtues. We call these “merits and virtues”. These merits and virtues follow us lifetime after lifetime. “[When we die], we cannot take anything with us, only our karma follows us to our next life”. [We must] turn our consciousness into wisdom. When we are constantly taking issue with others, this is due to our worldly consciousness. This worldly consciousness results in our karmic forces. We need to turn the worldly consciousness into wisdom. These merits and virtues are also called wisdom. Only with wisdom can we practice the Dharma and acquire merits and virtues. We must all be truly mindful of this. Life is really suffering. Taking issue with worldly matters causes us true suffering. Sometimes, it is really painful to listen to people’s issues, [especially] when there is no way to resolve them. This is very taxing and miserable. The suffering in the world is due to our inability to resolve our afflictions. Suffering is not just limited to this lifetime. We also carry suffering into our future lifetimes. This is great suffering. The Buddha teaches us about suffering; we must understand that its “causation” is the accumulation of a variety of things. We constantly take issue with people, matters and things. Through the accumulation of these [afflictions], we end up continuing to suffer. If we listen to the Dharma, we will comprehend the causes of our suffering. It is the accumulation of people, matters and things that entangles us in [our] many afflictions. This is why we must bring it to “cessation”. We need to know how to cease our past conflicts with others. We listen to the Buddha-Dharma in this life to work to resolve our conflicts. The Buddha-Dharma is so wondrous. It reveals our past causes, present conditions and future effects. It clearly explains the law of karma to us. Regarding our past, we should come up with ideas to resolve these conflicts in this lifetime. Then, we will save ourselves from future troubles. Take Master Wu Da as an example. Even after engaging in spiritual practice for ten lifetimes, he was still unable to escape the law of karma. It is better to understand the Buddha-Dharma and accept it now [so we can] disentangle ourselves and no longer be deluded in our future lifetimes nor be ensnared again by karmic [forces]. We must be able to understand this clearly. So, all we have just discussed is the Dharma; I hope everyone will abide in the wondrous Dharma. The Wondrous Dharma Lotus Flower Sutra is the Dharma for dealing with worldly matters. We must apply this Dharma in dealing with them and realize countless truths by hearing one. We must not listen to countless teachings without grasping a single truth. This will cause us to be eternally entrapped. Therefore, we need to be mindful. When it comes to this Dharma, we need to practice in accordance with its teachings. It is “extremely rare”. The most outstanding Dharma in the world, the Lotus Sutra, is the most precious and valuable Dharma-treasure. We must put it to use.
The previous sutra passage explains it to us in this way, saying, “Just contemplate this, Ajita”. These are the merits and virtues of encouraging just a single person to go listen to the Dharma.
Just contemplate this, Ajita. There are the merits and virtues of encouraging just a single person to go listen to the Dharma. This is to say nothing of single-mindedly listening to, reading and reciting the sutra, explaining it to others before an assembly and practicing in accordance with its teachings.
According to the previous sutra passage, as long as we aspire to encourage others to listen to the Dharma, the merits and virtues of this are great. Previously, it discussed how having [a pleasing appearance] will make everyone happy to see us. In the same way, if we can encourage others to listen to the Dharma, we are able to receive wonderful karmic effects, not to mention unraveling the enmity and entanglements in our minds. Encouraging ordinary people to listen to the sutra is not as good as encouraging those with whom we have had conflicts in the past. If we can not only resolve our conflicts, but also encourage them to listen to this sutra, this will result in greater merits and virtues, more than doubling them. These are the virtues of encouraging others to listen to the sutra. Encouraging ordinary people to listen to it already brings merits and virtues, not to mention encouraging those with whom we have ordinarily had conflicts. We can resolve our hatred and resentment, turning instead to encouraging them to listen to the Dharma. Think of the admiration we feel just from hearing this, these are merits and virtues “This is to say nothing of single-mindedly” listening to, reading and reciting the sutra”. If we can encourage others to listen to this sutra, we already possess great merits and virtues. This is not to mention [those of] us who have deep faith and understanding, who continuously listen to the Dharma it is not that we encourage others to listen without wanting to understand and listen ourselves. We must whole-heartedly believe in and understand it. When we whole-heartedly believe and understand, we can sincerely encourage others to listen also. Only thus can we truly encourage others to listen. If we only take joy in encouraging others, our merits and virtues will be limited. We need to practice even more diligently, to say nothing of listening to, reading and reciting the sutra. We need to work extremely hard so we can explain it to others before an assembly. Not only should we encourage others to listen, we should also expound the Dharma ourselves. We can teach and expound it to everyone and also teach others how to engage in spiritual practice. This brings truly great merits and virtues. We must all be clear about this.
The following sutra passage states, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse ‘Suppose that people in a Dharma-assembly are able to hear this sutra. Even if all they hear is a single verse, they take joy in it and teach it to others’”.
The long-form prose already explained this before. However, these words are very important, so the Buddha used repeated verses to explain it again. The World-Honored One repeated this because of the importance of this Dharma. He hopes we can all listen and remember it forever. This is called “carving it into our minds” in our minds, we treat the words we have heard as if they are carved into the surface of stone, or the surface of gold, silver and bronze, such that they can never be erased. This is called “carving it into our minds”. We should always remember these words. What matter are we talking about? “Suppose that people in a Dharma-assembly are able to hear this sutra”. This is repeating what we have discussed before.
Suppose that people in a Dharma-assembly are able to hear this sutra: Suppose that some people like these are able to attend a Dharma-assembly often in a place where the Dharma is taught and are able to listen to this Great Vehicle sutra of extremely profound and wondrous Dharma.
Suppose that people are able to attend at a place where Dharma-talks are giving. If someone teaches the Dharma, though we are also able to teach it ourselves and teach it to others, [we must make use] of these karmic conditions. When someone there is lecturing, [we should say], “Come over! Someone is teaching the sutra,” then, “in this place where the Dharma is taught, [we can] listen to this Great Vehicle sutra”. Wherever the Great Vehicle Dharma is taught, we must go there and listen immediately. This is like Many Treasures Buddha, who travelled far from the east in His stupa simply in order to confirm that Sakyamuni Buddha’s teaching of the Lotus Sutra is wondrous and unsurpassed. Thus, all Buddhas share the same path [which is to teach] this truly important sutra.
Likewise, just as we are listening to the sutra right now, [we are also] engraving it on our hearts. We also put a lot of effort into expounding the Dharma. However, when someone is teaching this sutra, this Great Vehicle Dharma, we must encourage everyone to quickly listen to this “extremely profound and wondrous Dharma”.
Even if all they hear is a single verse, they take joy in it and teach it to others: They are even able to give rise to deep faith and understanding by grasping the meaning of a single verse. When they see and hear [the Dharma], their hearts will always take joy in it, and they will immediately teach and explain it to others.
“Even if all they hear is a single verse, they take joy in it and teach it to others”. When someone is teaching the wondrous Dharma, we [must] encourage people to go and listen. We must take joy in hearing even a single verse. This passage explains it very well. This repeated verse has extracted the meaning of the long-form prose in just a few words. This is the repeated verse. When we hear these verses, we feel very happy and even give rise to deep faith and understanding. We must not forget them after we hear them. We must constantly apply them in our minds. How important are deep faith and understanding? The Dharma we hear must be allowed to deeply penetrate our minds; only then will be able to deeply remember it. Only then can we truly put the Dharma to use. So, we must rejoice in every verse and phrase and give rise to deep faith and understanding [by] “grasping the meaning of a single line of verse”. We must have deep faith, for once we understand, we will be filled with Dharma-joy every day. When we see and hear [the Dharma], our hearts will always take joy in it.
Just like that bird, we will be enchanted by the Dharma we hear. [Sitting] there, entranced, [the bird] forgot his [sense of] self. When the hunter fired a shot at him, [his mind] had no other thoughts and remained full of Dharma-joy. This is “gaining deep faith and understanding by grasping the meaning of a single line of verse. When they see and hear [the Dharma], their hearts will always take joy in it”. From this passage and [the story of] this bird, we are able to comprehend that even animals can have deep faith and understanding from listening to the Dharma. Their hearts can also take joy in it. So, what about us human beings? Of course, we must take joy in the Dharma, and we must also encourage others to listen to it. We must always apply it in our daily living. In our dealings with people and things, we can always expound the Dharma to others. Every kind of circumstance presents an opportunity to teach the Dharma. “This is what I heard today”. In [whatever] we are doing, [we can share], “This is my insight, my faith and understanding, and so forth”. We can also expound the Dharma in our actions.
[The sutra passage] continues below. Because these are verses, they are relatively easy. We have heard this in previous passages, so now we can recall and recite them again.
“In this way, it is taught in turn until it reaches the fiftieth person. As for the blessings that last person will attain, I shall now distinguish them. Suppose there is a great benefactor who provides countless sentient beings with everything they desire for a full 80 years”.
After reading this passage, everyone should be able to recall our experiences in the past about encouraging people to listen to the Dharma. [It passes] from the first generation to the second, until it reaches the fiftieth person without any deviation in the Dharma. That person, the fiftieth person who does not deviate, is the one the Buddha is praising. This means that the Dharma has not deviated for fifty generations.
In this way, it is taught in turn until it reaches the fiftieth person. As for the blessings that last person will attain, I shall now distinguish them: It starts with one person and is passed down in turn to the fiftieth. When it reaches the fiftieth person, He compares that last person with the first person.
“He compares that last person with the first person”. This means the Dharma is taught in turn, [eventually] reaching the fiftieth person, and [people] still listen to the Dharma and rejoice in it. The Dharma has been continuously passed down. People’s passion [for the teachings] is just as it was in the first generation as they encourage others to listen and practice while cultivating their own spiritual practice. When they see other people practicing, they feel great joy. This kind of mentality was taught from the first person all the way to the fiftieth. The mentality of the fiftieth person is the same as the first [person]. This passage is essentially explaining that when the Dharma is taught in turn, from the first person all the way to the fiftieth person or generation, the [fiftieth] person thereby receives blessings. As for the blessings that he will receive, the Buddha [begins] to analyze them for everyone, one by one.
Suppose there is a great benefactor who provides countless sentient beings with everything they desire for a full 80 years: To provide for countless sentient beings is a great undertaking. He does this for a full 80 years, for a very long time. Giving them everything they desire shows that [this benefactor] has many merits.
“Suppose there is a great benefactor who provides countless sentient beings with everything they desire for a full 80 years, to provide for countless sentient beings.” He constantly provides for people for a full 80 years. 80 years is a very long time. This indicates how great this length of time is “Giving them everything they desire shows that [this benefactor] has many merits.” The Buddha said he had countless merits. This is to let us know that if we can take the Dharma to heart, for a long time over the course of our lives, it will not deviate at all. With the karmic conditions of our next lifetime, we can continue this Right Dharma. If we can pass it along to each generation, we will have infinite merits and virtues.
Everyone, to truly listen to the Dharma, we must have constant deep faith and understanding and carve these teachings deeply into our hearts. We must take joy in listening to the Dharma and be very sincere. As we listen to the Dharma, we must be mindful. Thus, we will gain infinite merits and virtues. Just consider that bird; by listening to the Dharma, he was happy and filled with Dharma-joy. In this way he also gained a lot of blessings. This is not to mention [those we gain by] engaging in spiritual practice. We must be mindful and listen to the Dharma and take the Great Vehicle Dharma to heart. What if we have discursive thoughts? If we have discursive thoughts, it will truly be difficult to eliminate all of our afflictions. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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