Explanations by Master Cheng-Yan
Subject: Merits of Fearlessly Expounding the Sutra (無畏說經 聽其功德)
Date: July.24.2019
“The eyes can see forms and have 800 merits. The ears can hear sounds and have 1200 merits. The nose can smell scents and has 800 merits. The tongue can taste flavors and has 1200 merits. The body can feel touch and has 800 merits. The mind can learn the Dharma and has 1200 merits.”
In the past few days, we have been talking about our eyes, ears, nose, tongue, body and mind. Without these Roots in our lives, without these faculties, how could we live? Yet, through the functions of these roots, do the things we do in life increase our afflictions and create karma? Or, do we make use of our Roots, dusts and consciousnesses to analyze all worldly beings and connect with the Dharma to realize the state of enlightenment? If so, these functions will [produce] merits. If not, if we only use our ordinary mindset and connect the Six Roots to the Six Dusts, we shall live very ordinary lives while giving rise to discursive thoughts, creating all [kinds of karma] and losing our way. If we lose our way like this, lifetime after lifetime, we cannot return to our nature of True Suchness. So, when it comes to these [Six] Roots alone, if we do not make an effort to be mindful, our lives will easily begin to degenerate.
So, the Buddha-Dharma [says], in our everyday lives, we must not take lightly any of our actions, any of our organs or the function of any root. So, we must frequently contemplate the body. We must always remember that our body, our physical appearance, actions and feelings, as well as the direction we go in, are all [comprised of] form, feeling, perception, action and consciousness. They are also inseparable from everything that we do and express, as our roots connect to the dusts and [integrate] them with our state of mind. All of our experiences are encompassed by [the Five Aggregates]. In our everyday lives, at every moment, we constantly experience things, and it is these experiences that cause us to create good and evil karma; this is all encompassed [by the Five Aggregates]. Let us mindfully contemplate and seek to comprehend how these nouns [we have listed] [apply] to the circumstances of real life. If we are mindful, then we can draw near to the Buddha-Dharma. If we are not mindful in life, then the Buddha-Dharma is still far away from us. So, we must be mindful.
“The eyes can see forms,” but they only have 800 merits. Let us recall what we previously discussed about the eyes; although they only have 800 merits, they still allow the eyes of our mind to see the state [of things around us], causing our body to act and thoughts to stir. What our eyes [can see] is what we ordinary people call our “field of vision,” the extend that our eyes can see. How far does our field of vision extend? Can we accept everything that we see? Or can we not even stand to see it? Can we accept it? Or not accept it? Do we think this is the eye’s function? Or is this not the eye’s function? Is it the eye’s function, or is it the mind’s function? It is the function of our consciousness. This is something we can consider mindfully. The eyes are made of flesh. What function do they have? When we close our eyelids, we see nothing, and when we open them, we can see. [Although people’s] eyes may appear to work fine, [some of us say], “How can you see these words so clearly? How can you see so clearly from so far away, yet all I see is blurriness? Why can’t I see anything? We both have eyes, and our eyes are both open. What has gone wrong with my eyes?” [The eyes] experience problems, and when the doctor makes a diagnosis, it may be a variety of problems. If [the eyes] experience problems, the name of the problem may be “glaucoma”. Or the name of the problem may be “cataracts, macular [degeneration]” and so on; there are many [kinds of eye problems]. There are many kinds [of problems]. Just the eyes alone can experience many kinds of problems. So, the eyes’ function is only to see things in our range of vision and take [what we see] into our consciousness.
How our consciousness [perceives it] depends on what our habits have been. As for these habits and habitual tendencies, as I often tell everyone, there is not much to spiritual practice besides [eliminating] habitual tendencies, our [wrong] perspectives and habitual tendencies. Habitual tendencies are also perspectives. Each person’s perspective is different, so each person’s habitual tendencies are different. With different perspectives and different habitual tendencies, each person’s decision in the things they do will thus be different. This is the relationship between the person and their eyes. What people see [with their eyes] is the same thing as everyone else. However, what they see with their eyes is then distinguished by their consciousness. In our past, we limited ourselves within these boundaries; we are haunted by ignorance which led us accumulate [thoughts like], “This is what I want. It cannot be taken by others. This should belong to me.” [Distinctions between] us and others [arise when] what we have experienced, what we have seen and what we have known causes us to nurture our greed and [our desires] to possess things for ourselves. “This is what I want; it is not for others to have. Why have others claimed it?” And then we start to find a way to get it back. We feel unwillingness, anger and so on. [Thus], our eyes, with the things they see and their function of [generating perspectives] entice us in this way. Our eyes [can bring about] “views and understandings,” “perspectives” and many [other functions with similar] names. However, they only have 800 merits. The [terms] just listed do not make use of the Dharma; they are what ordinary people use. We use the physical eyes we were born with. When we are young, our eyes are bringing and function well. They regress as we grow older or develop problems for certain reasons. [Our eyes can develop] various kinds of problems. This is all a part of being ordinary people. [Our physical eyes are only] flesh and blood. We can only use them in this lifetime, no longer. They do not create merits. They regularly form perspectives and create karma. These are the eyes of ordinary people, and this is how the average person makes use of their function.
Our true eyes are the eyes of our mind, which include heavenly-eyes, Dharam-eyes, wisdom-eyes and Buddha-eyes. These are eyes that truly see with the mind. [What we see] with the eyes of our mind can be either “profound” or “simple.” As for “heavenly-eyes,” [these give us] a clear understanding of ordinary people’s habitual tendencies, enabling us to determine [things like], “This person’s habitual tendencies are this way, so let’s not take issue with them.” With heavenly-eyes, we are not obstructed by the views of others. With heavenly-eyes, we see through habitual tendencies, so we can have a more expansive, clear view. Then, we will not let various [appearances] cause afflictions and defile our minds. [These are the functions of] heavenly-eyes. What about wisdom-eyes? They are capable of even more. Everyone intrinsically has Buddha-nature. After analyzing all principles in the world, in the end, all is ultimately empty. We do not need to take issue over what exists and what does not. When we clearly see what exists and what does not, in our final analysis, [we find that] they do not exist. [When we encounter] conflicts in our interpersonal relationships, [we can say], “I have affinities with this person. I love this person, so I must live with this person.” Or [we may say], “They must belong to me.” [Thoughts such as these] cause the world so much sadness and joy. Will we feel sadness? Will we feel joy? Will we suffer? Will we feel happiness? Their eyes of ordinary being’s’ minds [perceive things in this way]. What about wisdom-eyes? [With them, we may think], “Alas, these humans…”. No matter how good people’s relationships are, in the end, they all follow the law of nature and pass away. What is love? In our spiritual practice, we must strive to cultivate awakened love. “Bodhisattvas arise because of suffering sentient beings.” So, we must go among people. [But] as we transform sentient beings, there are no sentient beings to transform because everyone intrinsically has Buddha-nature. Who is transforming whom? There are no sentient beings to transform! It is simply that our karmic causes and conditions have converged. When others are suffering, unable to find a way out, we have this karmic affinity to go among people and relieve the suffering of those who need [help]. This suffering is a result of causes and conditions coming together. Once the causes and conditions are removed, there is nothing; it all [returns] to emptiness. Whether it be affections, love, people, matters or things, if we apply our wisdom to analyze these things, ultimately, [we realize] there truly is nothing. “Ah, it is nothing!” When everyone is arguing nonstop over one matter, those who see things with wisdom will see, “Ah, after hearing this, it is not a big deal; in the end, it is nothing. Everything is fine.” This is having wisdom.
With wisdom-eyes, we analyze things and find that they are nonexistent. So, this is emptiness. For people in the world, this is what wisdom-eyes are like. What about Buddha-eyes? Buddha-eyes [are capable of] even more not only in [seeing] people, things and matters, nor within the bounds of this [world]. The Buddha [understands] all things. Whether it is the universe or so on, [He understands] incalculable things. So, the sutras often use “dust particles” to describe the incalculable [number of] worlds. The Buddha’s state of mind encompasses an incalculable number of worlds. So, we must clearly understand this. [His] ears can hear sounds. What sounds does He hear? The noises of this world. No, He has already filtered out noises of this world, [for] He can immediately hear the principles among these matters. After the many noises pass through His ears, they become sentences of wondrous Dharma. Whether they are harsh words and evil speech, or good words and wondrous Dharma, after passing through His ear-root, He analyzes and [turns them] into the supreme wondrous Dharma. It becomes Buddha-Dharma, the Dharma [the Buddha] awakened to. As He listens to the sounds in the world [using] His enlightened Dharma, He increases His wisdom. This is how His ears [work]; no matter [what] the sound is, His ears are not affected by the environment. It is just a matter of the sound being near or far. However, [we can now hear] faraway sounds with the help of technology or through word of mouth.
Nowadays, with just a small [earbud] in our ears, someone who does not understand Taiwanese can use this small [earbud] in their ear to hear it in English or in any of the many different world languages. Various languages can be translated through the small [earbud] of the translation device. What is more impressive is that, computers can automatically translate the Chinese we input. We may want to translate something into English. Or we may want to hear this English in Mandarin. Whether it is text or text-to-speech, we can hear [the words read aloud], and then we are able to understand everything. Compared to the eye-root, the ear-root can understand things [even] more clearly. What about the nose-root? Its functions are only to breathe and to smell. Its greatest ability is to support our lives. When our breath comes no more, then our lives are at an end. But since it helps our bodies sustain life, how should we put our bodies to use? Life can be long or short. Some very talented and capable people. Some very talented and capable people may unfortunately live short lives and be unable to exercise their potential. However, those with deviated views may seem to live especially long lives, causing manmade calamities and much suffering and sadness in the world. These instigators are the ones who [often seem to] remain healthy and continue to breath smoothly, while the innocent suffer from disasters and lose [their lives] in these kinds of environments. The [nose] does not have many functions other than allowing us to breathe. The tongue can [distinguish] salty and bland, but most importantly, it allows us to speak. We can spread the Buddha-Dharma, spreading and expounding its teachings; we can take the teachings we have heard and pass on our thoughts about them. So, the tongue has 1200 merits.
What about the body? It can also do both good and evil. It can save people, but it can also harm people. The body can kill people and save people. If we do not have the Dharma, our bodies will often do many things that harm people and harm the world. If we earnestly put out bodies and our lives to good use, they can create blessings for the world and are able to transform all sentient beings. The body has various kinds of obstructions. [But if we can rid it] of these faults and keep our eyes ahead while understanding things around us, then there are truly many things that it can do. However, it has many obstructions and many faults. This is how the body is; it has faults. So, it only has 800 merits. What about the mind? [The mind can] “learn the Dharma”. Because it has no physical form, whatever the eyes, ears, nose and tongue function in and take in, the mind will analyze. Since it does not take any other form, the mind does not have any obstructions. So, it has 1200 merits. The eyes take the form of eyes. The body takes the form of a body. The ears [take the form of] ears. The nose [takes the forms of] a nose.
The mind does not take any [form], but it can teach and listen to the Dharma. It can give rise to thoughts, advise others to listen to the Dharma and so on. The mind can accomplish everything. Yet, it we have the mindset of ordinary beings, we will still create serious [negative] karma. So, we must put [our mind] to good use. When we put it to good use, we will gradually attain realizations, eliminate ignorance return to our nature of True Suchness. These things will not be difficult. Our Six Roots have such great functions, but they can [also] create great afflictions. For example, many afflictions that obstruct people are [the] result of ignorance they have created. But they are also capable of [good deeds]. When our ears hear the Dharma, we can change our outlook on life. When our tongue expounds the Dharma, it can transform other people’s perspective. What about the mind? It contains and stores a variety of information gathered [when] the Six Roots [connect with] the Six Dusts, and it can analyze them. We are able to take in all the good and evil and “transform consciousness into wisdom”. Once we completely eliminate all afflictions and ignorance, what remains is our nature of True Suchness, our crystal-clear nature of True Suchness. This is [the nature of] our minds and the Dharma; it is the wondrous Dharma of our minds. It gives our lives infinite potential. So, it has many merits. The many merits [that the mind] creates [illustrate] its importance. So, we must not overlook it. When it comes to these Roots and Dusts, in our lives, we must very meticulously seek to understand them.
From the Avici Hell below to the summit of existence above, they will see all the sentient beings in between, as well as their karmic causes and conditions and the place they will be born as retribution. They will see all and understand all.
As the previous sutra passage says, “from the Avici Hell below to the summit of existence above, these people can analyze everything in the world, not just everything on the surface”. They can [understand everything] from the Avici Hell below to the summit of existence above. Looking below, they see through hell underneath; looking above, they see the summit of existence. They both have form, so people can see them and analyze these things. So, with our “eyes” alone, we can understand many things. “They will see all the sentient beings in between”. They see sentient beings of all forms in between. [Whether it be] sentient beings that are humans, sentient beings that are animals or very miniscule sentient beings, they see them all. When I [visited] Taipei [Tzu Chi Hospital], the [vice director] of the ophthalmology department shared about a case. In [one patient’s] eyes, when she [examined] the follicles of eyelashes, she could see many microscopic organisms in them. When the microscope zoomed in on them, [she saw that] each [organism] has 8 legs. They have legs, a head and a body. We cannot see them with our naked eye, so we must rely on modern instruments. However, before they were invented in this world, the Buddha had already seen [these organisms]. He saw all the various forms of sentient beings in the world. These [organisms] are also sentient beings; there are so many! So, speaking of this awakened nature, everything returns to it. We see not only these various microscopic organisms but “their karmic causes and conditions,” as well. Besides being able to see these sentient beings ranging from miniscule to huge, the Buddha can even understand their karmic forces. How did we come to be born as humans? Are humans’ bodies considered the biggest? They are not . There are also dinosaurs. In the past, the dinosaurs that people talk about were huge. There are also elephants. Elephants are many times the size of humans. Elephants, horses and cows are all bigger than humans in size. Every form and type of living being has its own karmic causes and conditions. They all do. How small can the smallest of beings be? Even a louse has its own story in the sutra. It has its own karmic causes and conditions. in any case, the Buddha uses His Buddha-eyes to thoroughly see the world. He is able to see the form of things and their karmic causes and conditions.
“The places they will be born in retribution” means that, depending on the causes and conditions people create, their karmic retributions will [lead them] somewhere accordingly. He not only sees the present, He sees the future. So, He is able to clearly see everything. This is what the previous sutra passage is about. Now comes the verse [section]. Because [the Buddha] was concerned that we do not clearly understand the previous [prose] passage, He then [spoke] in verse.
“At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”. ‘Suppose there are people in the assembly who teach this Lotus Sutra with a fearless mind. Listen, and I will tell you of their merits and virtues.
When it comes to this sutra passage, Sakyamuni Buddha felt that this is very important. Although we explained so much previously, though we have [discussed] this short passage over so many days, I still feel that we have not explained it in full. Although I feel that we have not finished explaining it and that there is still much more to explain, we cannot explain it entirely. In the Buddha’s wisdom, after explaining in long-form prose, [He says], “Here, I will remind you”. I will repeat what I have said before “in a shorter and clearer way for you to understand”. So, He repeated every sutra passage once more in verse form for us to easily remember and easily spread and recite. This is the Buddha’s wisdom. So, every section is important. [Each one] reminds us to remember. So, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”. Suppose there are people in the assembly. This is in verse.
Suppose there are people in the assembly who teach this Lotus Sutra with a fearless mind. Listen, and I will tell you of their merits and virtues: Suppose there are people in the assembly who, with a fearless mind, are able to expound this sutra for many people. Now, you must listen carefully, and I will tell of their merits and virtues.
“Suppose there are people in the assembly” who teach this Lotus Sutra with a fearless mind. Listen, and I will tell you of their merits and virtues. Everyone must listen to this earnestly. Suppose there are people in the assembly “who teach this Lotus Sutra with a fearless mind. Listen, and I will tell you of their merits and virtues”. Does everyone remember? The beginning of the Chapter on Dharma Teachers’ Merits and Virtues constantly told us to listen to the Dharma. We listen to the Dharma from the Dharma teachers’ recitation, transcription, explanation and so on. The [Buddha] hoped we could earnestly respect the way to read, the way to recite, the way to transcribe, the way to explain and the way to engage in spiritual practice. He hoped that everyone would mindfully cherish [these practices]. The beginning of the Chapter on Dharma Teachers’ Merits and Virtues encourages everyone to listen to the Dharma and take joy in others’ merits and virtues. We accept and uphold [the Dharma] ourselves and advise others to listen. When we see others listen to the sutra, we feel joy, as well. When we see them gain insight from the sutra, we feel very joyful and so on. We need to connect everything together from this chapter to the previous chapter. We must remember [it all]. Among the assembly, there are those with the merits and virtues of joy and [those with] merits and virtues from encouraging others to listen to the Dharma. There are also those who pass on the Dharma to the fiftieth person and, upon looking back, have not [caused] the Dharma to deviate. These people are all among the assembly; all of these people are included. These people have “a fearless mind,” meaning that they are courageous and diligent. Chapter by chapter, from the Chapter on the Tathagata’s Lifespan, we entered the door of the intrinsic and continue on. To explain this sutra in such a way that [others] can take it into their intrinsic nature requires a lot of patience. This is how patient these people are. They do not think about any obstructions from the environment; they overcome all kinds of difficulties to listen to, take in and understand the Dharma. This [demonstrates their] “fearless mind”. They are unafraid of nature’s storms or of man-made obstructions.
There was a Bodhisattva from Hong Kong whose husband obstructed her from listening to the Dharma. His method was to sleep on the living room sofa so that she would not dare to open the door and leave. Even so, she still found a way to go out. This is having “a fearless mind”. [She kept going to] listen to the Dharma until, in the end, her husband was transformed, too. “Why is my wife so determined?” He followed her and heard how everyone listened so quietly. “Let me listen outside” “This is alright!” So, he no longer stopped her. He no longer stopped her, and later on, he saw his wife begin to change to the point where he did not need to nag her. The wife followed the husband’s wishes, and even anticipated his [wishes] before he thought about them. At that time, the husband would tell her, “Isn’t it time for you to go? Why haven’t you left yet? Aren’t you going to listen to the Dharma?” The husband would remind her. She shared with me and I said, “The causes and conditions are right. Now, you can ask your husband to go with you. If you are short on time, you can ask him, ‘Please drive me”’ She said, “Oh, that is right, I will ask him to drive me from now on. But what if he drops me off, goes right back and does not want to listen?” I said, “If he leaves you, keeping asking him until you no longer need to ask, until he tells you, ‘Here, I will take you there’. Then, you can say to him, ‘Wait for me for a little while. Listen to a few lines before going’”. This should work.
I believe that this is what she is doing now. This is transforming people with a fearless mind and with patience. If spouses do not transform each other, who can they transform? So, people nowadays should have “a fearless mind”. [We can do this] as long as we are mindful. “[They] teach this Lotus Sutra”. They hear the Dharma until they are able to teach it. No matter the circumstances, we overcome difficulties to listen to the Dharma until we open our hearts with deep faith. If we can teach [the sutra] for others to listen, “[the Buddha] will [speak of] their merits and virtues”. We must earnestly listen to [the Dharma]. Once they overcome [their obstacles], they will accept [the Dharma]. Once they have accepted it, they can be diligent, and once they are diligent, they can teach others. Then how great will their merits and virtues be? We must listen mindfully.
So, “Suppose there are people in the assembly who, with a fearless mind, are able to expound this sutra for many people. Now, you must listen carefully, and I will tell of their merits and virtues”.
Next, the Buddha will speak of their merits and virtues. Of course, now, we must earnestly contemplate the passage where [the Buddha] “spoke in verse”. The chapter before the Chapter on Dharma Teachers’ Merits and Virtues, the chapter before that and even the chapter before that one are all connected, [guiding us] into the door of the intrinsic. How can we unenlightened beings connect with the Buddha’s intrinsic nature? The minds of unenlightened beings are filled with afflictions. How do we [regain] our pure, undefiled [nature]? We must continuously wash ourselves with the pure water of Dharma, using the Dharma as water.
So, everyone, we must let the Dharma-water begin to pour into our hearts. We should let the Dharma-water burst forth and wash away our past afflictions, layer by layer. So, we must recall the sutra we have listened to and [think of its] “essence,” the most wondrously profound Dharma. I hope that everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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